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 ona certain place, where was a den;[1] and I laid me down in thatplace to sleep: and as I slept, I dreamed a dream. I dreamed, and, behold, "I saw a man clothed with rags, standing in a certainplace, with his face from his own house, a book in his hand, anda 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 notbeing 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 aslong as he could, that his wife and children should not perceivehis distress; but he could not be silent long, because that histrouble increased. Wherefore at length he brake his mind to hiswife and children; and thus he began to talk to them: "O my dearwife, " said he, "and you, the children of my bowels, I, your dearfriend, am in myself undone, by reason of a burden that lieth hardupon me; moreover, I am for certain informed that this our citywill be burned with fire from Heaven; in which fearful overthrow, both myself, with thee, my wife, and you, my sweet babes, shallmiserably come to ruin, except (the which yet I see not) some wayof escape can be found, whereby we may be delivered. " At this, hisrelations were sore amazed; not for that they believed that whathe had said to them was true, but because they thought that somefrenzy distemper had got into his head;[4] therefore, it drawingtowards night, and they hoping that sleep might settle hisbrains, with all haste they got him to bed. But the night was astroublesome to him as the day; wherefore, instead of sleeping, hespent it in sighs and tears. So when the morning was come, theywould know how he did; he told them, worse and worse; he also setto talking to them again, but they began to be hardened. They alsothought to drive away his distemper by harsh and surly carriagesto him. Sometimes they would deride, sometimes they would chide, and sometimes they would quite neglect him. Wherefore he beganto retire himself to his chamber to pray for, and pity them, andalso to condole his own misery. He would also walk solitarily inthe fields, sometimes reading, and sometimes praying; and thusfor some days he spent his time. [5]

Now I saw upon a time, when he was walking in the fields, that hewas, as he was wont, reading in his book, and greatly distressedin 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 wouldrun; yet he stood still, because, as I perceived, he could not tellwhich way to go. [6] I looked then, and saw a man named Evangelistcoming to him, who asked, "Where fore dost thou cry?"

He answered, Sir, I perceive, by the book in my hand, that I amcondemned 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 lifeis attended with so many evils? The man answered, Because I fearthat this burden that is upon my back will sink me lower than thegrave; and I shall fall into Tophet (Isa. 30:33). And, Sir, ifI be not fit to go to prison, I am not fit, I am sure, to go tojudgment, and from thence to execution; and the thoughts of thesethings make me cry. 

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

The man therefore, read it, and looking upon Evangelist verycarefully, said, Whither must I fly? Then said Evangelist, pointingwith his finger over a very wide field, Do you see yonder wicketgate? (Matt. 7:13). The man said, No. Then said the other, Do yousee 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 notran far from his own door, but his wife and children perceivingit, began to cry after him to return (Luke 14:26); but the man puthis fingers in his ears, and ran on, crying, Life! life! Eternallife! So he looked not behind him (Gen. 19:17), but fled towardsthe middle of the plain. [8]

The neighbours also came out to see him run, and as he ran, somemocked, others threatened, and some cried after him to return;and among those that did so, there were two that were resolvedto fetch him back by force (Jer. 20:10). The name of the one wasObstinate, and the name of the other Pliable. [9] Now by this time, the man was got a good distance from them; but, however, they wereresolved to pursue him; which they did, and in a little time theyovertook him. Then said the man, Neighbours, wherefore are ye come?They said, To persuade you to go back with us. But he said, Thatcan 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 dyingthere, sooner or later, you will sink lower than the grave, intoa place that burns with fire and brimstone. Be content, goodneighbours, and go along with me. 

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

Yes, said Christian, for that was his name, because that all "whichyou shall forsake" (2 Cor. 4:18), is not worthy to be compared witha little of that which I am seeking to enjoy; and if you will goalong 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, andprove my words. 

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

CHR. I seek an "inheritance incorruptible, undefiled, and thatfadeth 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, onthem that diligently seek it. Read it so, if you will, in my book. 

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

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

OBST. Come, then, neighbour Pliable, let us turn again, and go homewithout him; there is a company of these crazed-headed coxcombs, that when they take a fancy by the end, are wiser in their owneyes than seven men that can render a reason (Prov. 26:16). 

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

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

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

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

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

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

OBST. And I will go back to my place, said Obstinate; I will beno companion of such misled fantastical fellows. 

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

CHR. Come, neighbour Pliable, how do you do? I am glad you arepersuaded to go along with me; had even Obstinate himself butfelt what I have felt, of the powers and terrors of what is yetunseen, 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 ofthem with my tongue; but yet since you are desirous to know, Iwill read of them in my book. 

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

CHR. Yes, verily, for it was made by Him that cannot lie (Titus1:2). 

PLI. Well said. What things are they?

CHR. There is an endless kingdom to be inhabited, and everlastinglife 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 thatwill make us shine like the sun in the firmament of Heaven! (2Tim. 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 isowner 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, creaturesthat will dazzle your eyes to look on them. There, also, you shallmeet with thousands and ten thousands that have gone before us tothat Place; none of them are hurtful, but loving and holy, everyonewalking in the sight of God, and standing in His presence withacceptance forever; in a word, there we shall see the elders withtheir golden crowns; there we shall see the holy virgins with theirgolden harps; there we shall see men, that by the world were cutin 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; 1Thess. 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 arethese things to be enjoyed? How shall we get to be sharers thereof?

CHR. The Lord, the Governor of the country, hath recorded, thatin this book, the substance of which is, if we be truly willingto 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 burdenthat is on my back. Now I saw in my dream, that, just as they hadended this talk, they drew near to a very miry slough that was inthe midst of the plain; and they, being heedless, did both fallsuddenly into the bog. The name of the slough was De spond. [13]Here, therefore, they wallowed for a time, being grievously bedaubedwith the dirt; and Christian, because of the burden that was onhis back, began to sink in the mire. 

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

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

PLI. At that Pliable began to be offended, and angrily said tohis fellow, Is this the happiness you have told me all this whileof? If we have such ill speed at our first setting out, what maywe expect betwixt this and our journey's end? May I get out againwith my life, you shall possess the brave country alone for me. And with that he gave a desperate struggle or two, and got outof the mire on that side of the slough which was next to his ownhouse: so away he went, and Christian saw him no more. WhereforeChristian was left to tumble in the Slough of Despond alone; butstill he endeavoured to struggle to that side of the slough thatwas still further from his own house, and next to the wicket-gate;the which he did, but could not get out, because of the burdenthat was upon his back. [14] But I beheld in my dream, that a mancame 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 calledEvangelist, who directed me also to yonder gate, that I mightescape the wrath to come. And as I was going thither, I fell inhere. 

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

CHR. Fear followed me so hard, that I fled the next way, and fellin. [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 himgo 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 poortravelers might go thither with more security? And he said untome, This miry slough is such a place as cannot be mended. It isthe descent whither the scum and filth that attends conviction forsin, doth continually run, and therefore it is called the Sloughof Despond: for still, as the sinner is awakened about his lostcondition, there ariseth in his soul many fears, and doubts, anddiscouraging apprehensions, which all of them get together, andsettle in this place. And this is the reason of the badness ofthis ground. 

It is not the pleasure of the King that this place should remainso bad (Isa. 35:3, 4); his labourers, also, have, by the directionsof his Majesty's surveyors, been, for above these 1, 600 years, employed about this patch of ground, if, perhaps, it might havebeen mended; yea, and to my knowledge, said he, here have beenswallowed up at least 20, 000 cart-loads; yea, millions of wholesomeinstructions, that have, at all seasons, been brought from allplaces of the King's dominions, and they that can tell, say, theyare the best materials to make good ground of the place, if so beit 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 goodand substantial steps, placed even through the very midst of thisslough; but at such time as this place doth much spew out itsfilth, as it doth against change of weather, these steps are hardlyseen; or if they be, men, through the dizziness of their heads, step besides, and then they are bemired to purpose, notwithstandingthe steps be there; but the ground is good, when they are oncegot in at the gate[17] (1 Sam. 12:23). 

Now I saw in my dream, that, by this time, Pliable was got hometo his house again; so that his neighbours came to visit him; andsome of them called him wise man for coming back, and some calledhim fool for hazarding himself with Christian; others, again, didmock at his cowardliness, saying, "Surely, since you began toventure, I would not have been so base to have given out for a fewdifficulties. " 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 muchconcerning Pliable. 

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

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

CHR. A burdened manner, indeed, as ever, I think, poor creaturehad! And whereas you ask me, Whither away? I tell you, Sir, I amgoing 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 takethat 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 getthyself rid of thy burden: for thou wilt never be settled in thymind till then; nor canst thou enjoy the benefits of the blessingwhich God hath bestowed upon thee till then. 

CHR. That is that which I seek for, even to be rid of this heavyburden; but get it off myself, I cannot; nor is there any manin our country that can take it off my shoulders; therefore am Igoing 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 honourableperson; his name, as I remember, is Evangelist. 

WORLD. I beshrew him for his counsel! there is not a more dangerousand trouble some way in the world than is that unto which he hathdirected thee; and that thou shalt find, if thou wilt be ruled byhis counsel. Thou hast met with something, as I perceive already;for I see the dirt of the Slough of Despond is upon thee; but thatslough is the beginning of the sorrows that do attend those thatgo on in that way. Hear me, I am older than thou; thou art like tomeet 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 manso carelessly cast away himself, by giving heed to a stranger?

CHR. Why, Sir, this burden upon my back is more terrible to methan are all these things which you have mentioned; nay, methinksI care not what I meet with in the way, if so be I can also meetwith 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 otherweak men, who, meddling with things too high for them, do suddenlyfall into thy distractions; which distractions do not only unmanmen, as thine, I perceive, has done thee, but they run them upondesperate 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 manydangers attend it? especially since, hadst thou but patience tohear 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, insteadof 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-theredwells a gentleman whose name is Legality, a very judicious man, and a man of a very good name, that has skill to help men offwith such burdens as thine are from their shoulders: yea, to myknowledge, he hath done a great deal of good this way; aye, andbesides, he hath skill to cure those that are somewhat crazed intheir wits with their burdens. [21] To him, as I said, thou mayestgo, and be helped presently. His house is not quite a mile fromthis place, and if he should not be at home himself, be hath apretty young man to his son, whose name is Civility, that can doit (to speak on) as well as the old gentleman himself; there, Isay, thou mayest be eased of thy burden; and if thou art not mindedto go back to thy former habitation, as, indeed, I would not wishthee, thou mayest send for thy wife and children to thee to thisvillage, where there are houses now stand empty, one of which thoumayest have at reasonable rates; provision is there also cheap andgood; and that which will make thy life the more happy is, to besure, there thou shalt live by honest neighbours, in credit andgood fashion. 

Now was Christian somewhat at a stand; but presently he concluded, if this be true, which this gentleman hath said, my wisest courseis 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 atis his. 

So Christian turned out of his way, to go to Mr. Legality's housefor help; but, behold, when he was got now hard by the hill, itseemed 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 stoodstill, and wotted[22] not what to do. Also his burden now seemedheavier to him, than while he was in his way. There came alsoflashes of fire out of the hill, that made Christian afraid thathe should be burned (Exo. 19:16, 18). Here, therefore, he sweatand did quake for fear (Heb. 12:21). And now he began to be sorrythat he had taken Mr. Worldly-wiseman's counsel. And with that hesaw Evangelist coming to meet him; at the sight also of whom hebegan to blush for shame. So Evangelist drew nearer and nearer;and coming up to him, he looked upon him with a severe and dreadfulcountenance, and thus began to reason with Christian. 

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

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? forthou art now out of the way. 

CHR. I met with a gentleman so soon as I had got over the Sloughof Despond, who persuaded me that I might, in the village beforeme, 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, andgot me at last to yield; so I came hither: but when I beheld thishill, and how it hangs over the way, I suddenly made a stand, lestit 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 cannottake 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 himit was ease that I sought. And, said I, I am therefore going toyonder gate, to receive further direction how I may get to theplace of deliverance. So he said that he would show me a betterway, and short, not so attended with difficulties as the way, Sir, that you set me in; which way, said he, will direct you to agentleman's house that hath skill to take off these burdens: so Ibelieved him, [24] and turned out of that way into this, if haply Imight 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) ofdanger: but I now know not what to do. 

EVAN. Then, said Evangelist, stand still a little, that I may showthee the words of God. So he stood trembling. Then said Evangelist, "See that ye refuse not Him that speaketh. For if they escapednot who refused Him that spake on earth, much more shall not weescape, 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 thatart running into this misery; thou hast begun to reject the counselof 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 bythe right hand, saying, "All manner of sin and blasphemies shallbe forgiven unto men" (Matt. 12:31; Mark 3:28); "Be not faithless, but believing" (John 20:27). Then did Christian again a littlerevive, and stood up trembling, as at first, before Evangelist. [25]

Then Evangelist proceeded, saying, Give more earnest heed to thethings that I shall tell thee of. I will now show thee who it wasthat deluded thee, and who it was also to whom he sent thee. -Theman that met thee is one Worldly-wiseman, and rightly is he so called;partly, because he savoureth only the doctrine of this world (1John 4:5), (therefore he always goes to the town of Morality tochurch); and partly because he loveth that doctrine best, forit saveth him best from the cross (Gal. 6:12). And because he isof 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 renderthe cross odious to thee. And, 3. His setting thy feet in thatway that leadeth unto the administration of death. 

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

Secondly, Thou must abhor his labouring to render the crossodious unto thee; for thou art to prefer it "before the treasuresin Egypt" (Heb. 11:25, 26). Besides, the King of glory hath toldthee, 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 hatenot 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 persuadethee, that that shall be thy death, without which, THE TRUTH hathsaid, thou canst not have eternal life; this doctrine thou mustabhor. 

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

He to whom thou wast sent for ease, being by name Legality, isthe son of the bond woman which now is, and is in bondage with herchildren (Gal. 4:21-27); and is, in a mystery, this mount Sinai, which thou hast feared will fall on thy head. Now, if she, withher children, are in bondage, how canst thou expect by them to bemade free? This Legality, therefore, is not able to set thee freefrom 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 worksof the law; for by the deeds of the law no man living can be ridof his burden: therefore, Mr. Worldly-wiseman is an alien, and Mr. Legality is a cheat; and for his son Civility, notwithstandinghis simpering looks, he is but a hypocrite, and cannot help thee. Believe me, there is nothing in all this noise, that thou hastheard of these sottish men, but a design to beguile thee of thysalvation, by turning thee from the way in which I had set thee. After this, Evangelist called aloud to the heavens for confirmationof what he had said: and with that there came words and fire outof the mountain under which poor Christian stood, that made thehair of his flesh stand up. The words were thus pronounced: "Asmany as are of the works of the law are under the curse; for itis written, Cursed is everyone that continueth not in all thingswhich 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 cryout lamentably; even cursing the time in which he met withMr. Worldly-wiseman; still calling himself a thousand fools forhearkening to his counsel: he also was greatly ashamed to thinkthat this gentleman's arguments, flowing only from the flesh, should have the prevalency with him as to cause him to forsake theright way. This done, he applied himself again to Evangelist, inwords and sense as follows:-

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

EVAN. Then said Evangelist to him, Thy sin is very great, for byit thou hast committed two evils; thou hast forsaken the way thatis good, to tread in forbidden paths; yet will the man at the gatereceive thee, for he has good-will for men; only, said he, takeheed that thou turn not aside again, "lest thou perish from theway, when His wrath is kindled but a little" (Psa. 2:12). Thendid Christian address himself to go back; and Evangelist, afterhe had kissed him, gave him one smile, and bid him God-speed. Sohe 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 wentlike one that was all the while treading on forbidden ground, andcould by no means think himself safe, till again he was got intothe way which he left, to follow Mr. Worldly-wiseman's counsel. So, in process of time, Christian got up to the gate. Now, overthe gate there was written, "Knock, and it shall be opened untoyou" (Matt. 7:8). 

He knocked, therefore, more than once or twice, saying--"May I nowenter here? Will He within Open to sorry me, though I have beenAn undeserving rebel? Then shall I Not fail to sing His lastingpraise on high. "

At last there came a grave person to the gate, named Good-will, whoasked 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 ofDestruction, but am going to Mount Zion, that I may be deliveredfrom the wrath to come. I would, therefore, Sir, since I am informedthat by this gate is the way thither, know if you are willing tolet me in!

GOOD-WILL. I am willing with all my heart, said he; and with thathe 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 littledistance from this gate, there is erected a strong castle, of whichBeelzebub is the captain; from thence, both he and them that arewith him shoot arrows at those that come up to this gate, if haplythey may die before they can enter in. [29]

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

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

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

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

GOOD-WILL. But how is it that you came alone? CHR. Because noneof 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 calledafter me to turn again; also, some of my neighbours stood cryingand 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 goback?

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

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

CHR. We, indeed, came both together, until we came at the Sloughof Despond, into the which we also suddenly fell. And then was myneighbour, 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; sohe went his way, and I came mine-he after Obstinate, and I to thisgate. 

GOOD-WILL. Then said Good-will, Alas, poor man! is the celestialglory of so small esteem with him, that he counteth it not worthrunning 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 appearthere is no betterment[30] betwixt him and myself. It is true, hewent back to his own house, but I also turned aside to go in theway 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 youa sought for ease at the hands of Mr. Legality. They are, both ofthem, 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 wouldhave fallen upon my head; wherefore, there I was forced to stop. 

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

CHR. Why, truly, I do not know what had become of me there, hadnot Evangelist happily met me again, as I was musing in the midstof my dumps; but it was God's mercy that he came to me again, forelse I had never come hither. But now I am come, such a one as Iam, more fit, indeed, for death, by that mountain, than thus tostand 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, notwithstandingall that they have done before they come hither. They are "in nowise cast out" (John 6:37); and therefore, good Christian, come alittle way with me, and I will teach thee about the way thou mustgo. Look before thee; dost thou see this narrow way? THAT is theway thou must go; it was cast up by the patriarchs, prophets, Christ, and His Apostles; and it is as straight as a rule can makeit. This is the way thou must go. [32]

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

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

Then I saw in my dream, that Christian asked him further if hecould 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 meansget it off without help. 

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

Then Christian began to gird up his loins, and to address himselfto his journey. So the other told him, That by that he was gonesome distance from the gate, he would come at the house of theInterpreter; at whose door he should knock, and he would show himexcellent 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, andasked who was there. 

CHR. Sir, here is a traveler, who was bid by an acquaintance ofthe good man of this house to call here for my profit; I wouldtherefore speak with the master of the house. So he called for themaster 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 Cityof Destruction, and am going to the Mount Zion; and I was told bythe man that stands at the gate, at the head of this way, that ifI called here, you would show me excellent things, such as wouldbe a help to me in my journey. [34]

INTER. Then said the Interpreter, Come in; I will show thee thatwhich will be profitable to thee. So He commanded His man to lightthe candle, [35] and bid Christian follow Him: so He had him intoa private room, and bid His man open a door; the which when hehad done, Christian saw the picture of a very grave person hangup against the wall; and this was the fashion of it. It had eyeslifted up to Heaven, the best of books in his hand, the law oftruth 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 hangover its head. [36]

CHR. Then said Christian, What meaneth this?

INTER. The man whose picture this is, is one of a thousand; hecan beget children (1 Cor. 4:15), travail in birth with children(Gal. 4;19), and nurse them himself when they are born. And whereasthou seest him with his eves lift up to Heaven, the best of booksin his hand, and the law of truth writ on his lips, it is to showthee, 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; andwhereas thou seest the world as cast behind him, and that a crownhangs over his head, that is to show thee that slighting anddespising the things that are present, for the love that he hathto his Master's service, he is sure in the world that comes nextto have glory for his reward. Now, said the Interpreter, I haveshowed thee this picture first, because the man whose picturethis is, is the only man whom the Lord of the place whither thouart going, hath authorized to be thy guide in all difficult placesthou mayest meet with in the way; wherefore, take good heed towhat I have showed thee, and bear well in thy mind what thou hastseen, lest in thy journey thou meet with some that pretend tolead thee right, but their way goes down to death. 

Then He took him by the hand, and led him into a very large parlourthat was full of dust, because never swept; the which, after Hehad reviewed a little while, the Interpreter called for a man tosweep. Now, when he began to sweep, the dust began so abundantlyto fly about, that Christian had almost therewith been choked. Then said the Interpreter to a damsel that stood by, Bring hitherthe 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 aman that was never sanctified by the sweet grace of the Gospel;the dust is his original sin and inward corruptions, that havedefiled 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 tosweep, the dust did so fly about that the room by him could notbe cleansed, but that thou wast almost choked therewith; this isto show thee, that the law, instead of cleansing the heart (by itsworking) from sin, doth revive, put strength into, and increase itin the soul, even as it doth discover and forbid it, for it dothnot 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 influencesthereof to the heart, then, I say, even as thou sawest the damsellay the dust by sprinkling the floor with water, so is sin vanquishedand 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 bythe hand, and had him into a little room, where sat two littlechildren, each one in his chair. The name of the elder was Passion, and the name of the other Patience. Passion seemed to be muchdiscontented; but Patience was very quiet. Then Christian asked, What is the reason of the discontent of Passion? The Interpreteranswered, The Governor of them would have him stay for his bestthings till the beginning of the next year; but he will have allnow; but patience is willing to wait. 

Then I saw that one came to Passion, and brought him a bag oftreasure, and poured it down at his feet, the which he took upand rejoiced therein, and withal laughed Patience to scorn. But Ibeheld but a while, and he had lavished all away, and had nothingleft him but rags. 

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

INTER. So He said, These two lads are figures: Passion, of the menof 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, thatis to say, in this world; so are the men of this world: they musthave all their good things now, they cannot stay till next year, that is, until the next world, for their portion of good. Thatproverb, "A bird in the hand is worth two in the bush, " is ofmore authority with them than are all the Divine testimonies ofthe good of the world to come. But as thou sawest that he hadquickly lavished all away, and had presently left him nothing butrags; 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 bestwisdom, and that upon many accounts. First, Because he stays forthe best things. Second, And also because he will have the gloryof his, when the other has nothing but rags. 

INTER. Nay, you may add another, to wit, the glory of the nextworld will never wear out; but these are suddenly gone. ThereforePassion had not so much reason to laugh at Patience, because he hadhis good things first, as Patience will have to laugh at Passion, because he had his best things last; for first must give place tolast, because last must have his time to come; but last gives placeto 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; thereforeit is said of Dives, "Thou in thy lifetime receivedst thy goodthings, 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 aretemporal; but the things which are not seen are eternal" (2 Cor. 4:18). But though this be so, yet since things present, and ourfleshly appetite, are such near neighbours one to another; andagain, because things to come, and carnal sense, are such strangersone to another; therefore it is that the first of these so suddenlyfall into amity, and that distance is so continued between thesecond. Then I saw in my dream that the Interpreter took Christianby the hand, and led him into a place where was a fire burningagainst a wall, and one standing by it, always casting much waterupon 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 iswrought in the heart; he that casts water upon it, to extinguishand put it out, is the Devil; but in that thou seest the firenotwithstanding burn higher and hotter, thou shalt also see thereason 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 whichHe 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 theoil of his grace, maintains the work already begun in the heart:by the means of which, notwithstanding what the devil can do, thesouls of His people prove gracious still (2 Cor. 12:9). And inthat thou sawest that the man stood behind the wall to maintainthe fire, that is to teach thee that it is hard for the temptedto see how this work of grace is maintained in the soul. 

I saw also, that the Interpreter took him again by the hand, andled him into a pleasant place, where was builded a stately palace, beautiful to behold; at the sight of which Christian was greatlydelighted; he saw also, upon the top thereof, certain personswalking, 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 ofthe 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 alittle distance from the door, at a table-side, with a book andhis inkhorn before him, to take the name of him that should entertherein; he saw also, that in the doorway stood many men in armourto keep it, being resolved to do the men that would enter whathurt 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 theman 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 putan helmet upon his head, and rush toward the door upon the armedmen, who laid upon him with deadly force: but the man, not at alldiscouraged, fell to cutting and hacking most fiercely. So afterhe had received and given many wounds to those that attempted tokeep him out, he cut his way through them all (Acts 14:22), andpressed forward into the palace, at which there was a pleasantvoice heard from those that were within, even of those that walkedupon the top of the palace, saying--"Come in, come in; Eternalglory thou shalt win. "

So he went in, and was clothed with such garments as they. ThenChristian smiled and said, I think verily I know the meaning ofthis. [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 shaltgo on thy way. So He took him by the hand again, and led him intoa 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 eyeslooking down to the ground, his hands folded together, and hesighed as if he would break his heart. Then said Christian, Whatmeans 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 joyat 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 thisiron 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 theneck of my lusts; I sinned against the light of the Word, andthe goodness of God; I have grieved the Spirit, and He is gone; Itempted the devil, and he is come to me; I have provoked God toanger, and He has left me; I have so hardened my heart, that Icannot repent. 

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

INTER. Then said the Interpreter, Is there no hope, but you mustbe 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 havedespised His person (Luke 19:14); I have despised His righteousness;I have "counted His blood an unholy thing"; I have "done despiteto the Spirit of grace" (Heb. 10:28, 29). Therefore I have shutmyself out of all the promises, and there now remains to me nothingbut threatenings, dreadful threatenings, fearful threatenings ofcertain judgment and fiery indignation, which shall devour me asan adversary. [42]

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

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

INTER. But canst thou not now repent and turn?

MAN. God hath denied me repentance. His Word gives me no encouragementto believe; yea, Himself hath shut me up in this iron cage; norcan all the men in the world let me out. O eternity! eternity! howshall I grapple with the misery that I must meet with in eternity!

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

CHR. Well, said Christian, this is fearful! God help me to watchand be sober, and to pray that I may shun the cause of this man'smisery![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 thoushalt 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 hisraiment, he shook and trembled. Then said Christian, Why doth thisman thus tremble? The Interpreter then bid him tell to Christianthe reason of his so doing. So he began and said, This night, asI was in my sleep, I dreamed, and behold the heavens grew exceedingblack; also it thundered and lightened in most fearful wise, thatit put me into an agony; so I looked up in my dream, and saw theclouds rack[46] at an unusual rate, upon which I heard a greatsound of a trumpet, and saw also a man sit upon a cloud, attendedwith the thousands of Heaven; they were all in flaming fire: alsothe heavens were in a burning flame. I heard then a voice saying, "Arise, ye dead, and come to judgment"; and with that the rocksrent, the graves opened, and the dead that were therein cameforth. Some of them were exceeding glad, and looked upward; andsome 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). ThenI saw the man that sat upon the cloud open the book, and bid theworld draw near. Yet there was, by reason of a fierce flame whichissued out and came from before him, a convenient distance betwixthim 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 themthat attended on the man that sat on the cloud, "Gather togetherthe tares, the chaff, and stubble, and cast them into the burninglake" (Matt. 3:12; 13:30; Mal. 4:1). And with that, the bottomlesspit opened, just whereabouts I stood; out of the mouth of whichthere came, in an abundant manner, smoke and coals of fire, withhideous noises. It was also said to the same persons, "GatherMy wheat into the garner" (Luke 3:17). And with that I saw manycatched 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 couldnot, for the man that sat upon the cloud still kept his eye uponme: my sins also came into my mind; and my conscience did accuse meon 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 Iwas not ready for it: but this frighted me most, that the angelsgathered up several, and left me behind; also the pit of hellopened her mouth just where I stood. My conscience, too, afflictedme; 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 allthese 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 asa goad in thy sides, to prick thee forward in the way thou mustgo. Then Christian began to gird up his loins, and to addresshimself to his journey. Then said the Interpreter, The Comforterbe always with thee, good Christian, to guide thee in the way thatleads to the City. So Christian went on his way, saying--"Here Ihave 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 showedme were, and let me be Thankful, O good Interpreter, to thee. "

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

He ran thus till be came at a place somewhat ascending, and uponthat place stood a cross, and a little below, in the bottom, a sepulchre. So I saw in my dream, that just as Christian cameup with the cross, his burden loosed from off his shoulders, andfell from off his back, and began to tumble, and so continued todo, 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 merryheart, "He hath given me rest by His sorrow, and life by Hisdeath. " Then he stood still awhile to look and wonder; for it wasvery surprising to him, that the sight of the cross should thusease him of his burden. He looked, therefore, and looked again, even till the springs that were in his head sent the waters downhis checks (Zech. 12:10). [50] Now, as he stood looking and weeping, behold three Shining Ones came to him and saluted him with "Peacebe 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 markin his forehead, and gave him a roll with a seal upon it, whichhe bade him look on as he ran, and that he should give it in atthe Celestial Gate (Eph. 1:13). [51] So they went their way. ThenChristian gave three leaps for joy, and went on singing--Thusfar I did come laden with my sin; Nor could aught ease the griefthat I was in Till I came hither: What a place is this! Must herebe the beginning of my bliss? Must here the burden fall from offmy back Must here the strings that bound it to me crack? Blestcross! blest sepulchre! blest rather be The man that there wasput to shame for me![52]

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

Christian then seeing them lie in this case, went to them, ifperadventure he might awake them, and cried, You are like themthat sleep on the top of a mast, for the Dead Sea is under you-agulf that hath no bottom (Prov. 23:34). Awake, therefore, and comeaway; 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 Peter5:8). With that they looked upon him, and began to reply in thissort: Simple said, "I see no danger"; Sloth said, "Yet a littlemore sleep"; and Presumption said, "Every fat[53] must stand uponits own bottom; what is the answer else that I should give thee?"And so they lay down to sleep again, and Christian went on hisway. 

Yet was he troubled to think that men in that danger should solittle esteem the kindness of him that so freely offered to helpthem, both by awakening of them, counseling of them, and profferingto help them off with their irons. [54] And as he was troubledthereabout, he espied two men come tumbling over the wall, on theleft hand of the narrow way; and they made up apace to him. Thename 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 theminto discourse. 

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

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

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

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

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

FORM. And HYP. They told him, that, as for that, he needed not totrouble his head thereabout; for what they did, they had customfor; and could produce, if need were, testimony that would witnessit 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 astanding as above a thousand years, would, doubtless, now be admittedas 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 weare 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 tumblingover the wall; wherein, now, is thy condition better than ours?

CHR. I walk by the rule of my Master; you walk by the rude workingof your fancies. You are counted thieves already, by the Lord ofthe way; therefore, I doubt you will not be found true men at theend 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 lookto himself. Then I saw that they went on every man in his way, without much conference one with another; save that these two mentold Christian, that as to laws and ordinances, they doubted notbut they should as conscientiously do them as he; therefore, saidthey, we see not wherein thou differest from us, but by the coatthat is on thy back, which was, as we trow[56] given thee by someof thy neighbours, to hide the shame of thy nakedness. 

CHR. By laws and ordinances you will not be saved, since you camenot in by the door (Gal. 1:16). And as for this coat that is onmy 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 asa 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, whenI come to the gate of the city, the Lord thereof will know me forgood, since I have His coat on my back-a coat that He gave me inthe day that He stripped me of my rags. I have, moreover, a markin my forehead, of which, perhaps, you have taken no notice, whichone of my Lord's most intimate associates fixed there in the daythat 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 CelestialGate, 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 thegate. 

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

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

"The hill, though high, I covet to ascend, The difficulty will notme offend; For I perceive the way to life lies here. Come, pluckup heart, let's neither faint nor fear; Better, though difficult, the right way to go, Than wrong, though easy, where the end isWoe. "

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

I looked, then, after Christian, to see him go up the hill, whereI perceived he fell from running to going, and from going toclambering upon his hands and his knees, because of the steepnessof the place. Now, about the midway to the top of the hill was apleasant arbour, made by the Lord of the hill for the refreshingof weary travelers; thither, therefore, Christian got, where alsohe 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 takea review of the coat or garment that was given him as he stoodby the cross. Thus pleasing himself awhile, he at last fell intoa slumber, and thence into a fast sleep, [60] which detained himin that place until it was almost night; and in his sleep his rollfell out of his hand. [61] Now, as he was sleeping, there came oneto him, and awaked him, saying, "Go to the ant, thou sluggard;consider her ways, and be wise" (Prov. 6:6). And with thatChristian suddenly started up, and sped him on his way, and wentapace, till be came to the top of the hill. 

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

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

CHR. Then said Christian, You make me afraid, but whither shall Ifly to be safe? If I go back to mine own country, that is preparedfor fire and brimstone, and I shall certainly perish there. If Ican 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 forwardis fear of death, and life everlasting beyond it. I will yetgo forward. [63] So Mistrust and Timorous ran down the hill, andChristian went on his way. But, thinking again of what he heardfrom the men, be felt in his bosom for his roll, that he mightread therein, and be comforted; but he felt, and found it not. Then was Christian in great distress, and knew not what to do; forhe wanted that which used to relieve him, and that which shouldhave been his pass into the Celestial City. Here, therefore, hebegan 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 onthe side of the hill; and, falling down upon his knees, he askedGod's forgiveness for that his foolish act, and then went back tolook for his roll. But all the way he went back, who can sufficientlyset forth the sorrow of Christian's heart! Sometimes he sighed, sometimes he wept, and oftentimes he chid himself for being sofoolish to fall asleep in that place, which was erected only fora little refreshment for his weariness. Thus therefore he wentback, carefully looking on this side, and on that, all the wayas he went, if happily he might find his roll, that had been hiscomfort so many times in his journey. He went thus, till he cameagain within sight of the arbour where he sat and slept; but thatsight 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 shouldso 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 ofthe 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 RedSea; and I am made to tread those steps with sorrow, which I mighthave trod with delight, had it not been for this sinful sleep. Howfar might I have been on my way by this time! I am made to treadthose 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 almostspent. O that I had not slept!

Now by this time be was come to the arbour again, where for awhile he sat down and wept; but at last, as Christian would haveit, looking sorrowfully down under the settle, there he espiedhis roll; the which he, with trembling and haste, catched up, andput it into his bosom. But who can tell how joyful this man waswhen he had gotten his roll again! for this roll was the assuranceof his life and acceptance at the desired haven. Therefore helaid it up in his bosom, gave thanks to God for directing his eyeto the place where it lay, and with joy and tears betook himselfagain to his journey. But O how nimbly now did he go up the restof 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 hisremembrance; and thus he again began to condole with himself. O thou sinful sleep! how, for thy sake am I like to be benightedin my journey! I must walk without the sun; darkness must coverthe path of my feet; and I must hear the noise of the dolefulcreatures, because of my sinful sleep (1 Thess. 5:6, 7). Now alsohe remembered the story that Mistrust and Timorous told him of, how they were frighted with the sight of the lions. Then saidChristian to himself again, These beasts range in the night fortheir prey; and if they should meet with me in the dark, how shouldI shift them? How should I escape being by them torn in pieces?Thus he went on his way. But while he was thus bewailing hisunhappy miscarriage, he lift up his eyes, and behold there was avery 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 ifpossible he might get lodging there. Now before he had gone far, be entered into a very narrow passage, which was about a furlongoff of the porter's lodge; and looking very narrowly before himas 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 wasafraid, and thought also himself to go back after them, for hethought nothing but death was before him. But the porter at thelodge, whose name is Watchful, perceiving that Christian madea halt as if he would go back, cried unto him, saying, Is thystrength so small? (Mark 13:34-37). Fear not the lions, for theyare chained, and are placed there for trial of faith where it is, and for discovery of those that have none. Keep in the midst ofthe path, and no hurt shall come unto thee. 

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

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

POR. What is your name?

CHR. My name is now Christian, but my name at the first wasGraceless; I came of the race of Japheth, whom God will persuadeto 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, withsorrow 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, whowill, if she likes your talk, bring you in to the rest of thefamily, according to the rules of the house. So Watchful, theporter, rang a bell, at the sound of which came out at the doorof the house, a grave and beautiful damsel, named Discretion, andasked why she was called. 

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

Then she asked him whence he was, and whither he was going; andhe told her. She asked him also how he got into the way; and hetold her. Then she asked him what he had seen and met with in theway; and he told her. And last she asked his name; so he said, Itis Christian, and I have so much the more a desire to lodge heretonight, because, by what I perceive, this place was built by theLord of the hill, for the relief and security of pilgrims. So shesmiled, 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. Soshe 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 theLord of the hill, on purpose to entertain such pilgrims in. [68]Then he bowed his head, and followed them into the house. So whenhe was come in and sat down, they gave him something to drink, and consented together, that until supper was ready, some of themshould have some particular discourse with Christian, for the bestimprovement of time; and they appointed Piety, and Prudence, andCharity 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 wemay better ourselves thereby, talk with you of all things thathave happened to you in your pilgrimage. 

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

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

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

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

CHR. It was as God would have it; for when I was under the fearsof destruction, I did not know whither to go; but by chance therecame a man, even to me, as I was trembling and weeping, whose nameis Evangelist, and he directed me to the wicket-gate, which elseI should never have found, and so set me into the way that hathled 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 whichwill stick by me as long as I live; especially three things, towit, how Christ, in despite of Satan, maintains His work of gracein the heart; how the man had sinned himself quite out of hopes ofGod's mercy; and also the dream of him that thought in his sleepthe 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 heartache 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 howthere came a venturous man and cut his way through the armed menthat stood in the door to keep him out; and how he was bid to comein, and win eternal glory. Methought those things did ravish myheart! 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, asI thought in my mind, hang bleeding upon the tree; and the verysight of Him made my burden fall off my back (for I groaned undera very heavy burden), but then it fell down from off me. It wasa 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 sinswere forgiven me; another stripped me of my rags, and gave me thisbroidered coat which you see; and the third set the mark which yousee in my forehead, and gave me this sealed roll. (And with thathe 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 someother 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, togo, as they pretended, to Zion, but they were quickly lost, evenas I myself did tell them; but they would not believe. But aboveall, I found it hard work to get up this hill, and as hard to comeby the lions' mouths; and truly if it had not been for the goodman, the porter that stands at the gate, I do not know but thatafter all I might have gone back again; but now, I thank God I amhere, and I thank you for receiving of me. 

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

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

CHR. Yes, but with much shame and detestation: "truly if I had beenmindful of that country from whence I came out, I might have hadopportunity 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 thatthen you were conversant withal?

CHR. Yes, but greatly against my will; especially my inward andcarnal cogitations, with which all my countrymen, as well asmyself, were delighted; but now all those things are my grief; andmight I but choose mine own things, I would choose never to thinkof those things more; but when I would be doing of that which isbest, 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, attimes, 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; alsowhen I look into the roll that I carry in my bosom, that will doit; and when my thoughts wax warm about whither I am going, thatwill do it. [70]

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

CHR. Why, there I hope to see Him alive that did hang dead on thecross; and there I hope to be rid of all those things that to thisday are in me an annoyance to me; there, they say, there is nodeath; 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, becauseI was by Him eased of my burden; and I am weary of my inwardsickness. I would fain be where I shall die no more, and with thecompany that shall continually cry, "Holy, holy, holy. "

Then said Charity to Christian, Have you a family? Are you amarried 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 havedone it! but they were all of them utterly averse to my going onpilgrimage. 

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

CHR. So I did; and told them also what God had shown to me of thedestruction 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 tothem?

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

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

CHR. Yes, over, and over, and over. They might also see my fearsin my countenance, in my tears, and also in my trembling underthe 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 childrenwere 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 bywords used by way of persuasion to bring them away with you?[72]

CHR. Indeed, I cannot commend my life; for I am conscious tomyself of many failings therein; I know also, that a man by hisconversation may soon overthrow, what by argument or persuasionhe doth labour to fasten upon others for their good. Yet this Ican say, I was very wary of giving them occasion, by any unseemlyaction, to make them averse to going on pilgrimage. [73] Yea, forthis very thing, they would tell me I was too precise, and thatI denied myself of things, for their sakes, in which they sawno evil. Nay, I think I may say, that if what they saw in me didhinder 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 wereevil, and his brother's righteous" (1 John 3:12); and if thy wifeand children have been offended with thee for this, they therebyshow themselves to be implacable to good, and "thou hast deliveredthy soul from their blood" (Ezek. 3:19). 

Now I saw in my dream, that thus they sat talking together untilsupper was ready. [74] So when they had made ready, they sat downto meat. Now the table was furnished "with fat things, and withwine that was well refined": and all their talk at the table wasabout the Lord of the hill; as, namely, about what He had done, andwherefore 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 Himthe more[75] (Heb. 2:14, 15). 

For, as they said, and as I believe (said Christian), He did itwith the loss of much blood; but that which put glory of grace intoall 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 saidthey 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, thatHe is such a lover of poor pilgrims, that the like is not to befound from the east to the west. 

They, moreover, gave an instance of what they affirmed, and thatwas, He had stripped Himself of His glory, that He might do thisfor the poor; and that they heard Him say and affirm, "that Hewould not dwell in the mountain of Zion alone. " They said, moreover, that He had made many pilgrims princes, though by nature they werebeggars 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 theyhad committed themselves to their Lord for protection, they betookthemselves to rest: the Pilgrim they laid in a large upper chamber, whose window opened toward the sun-rising; the name of the chamberwas Peace;[76] where he slept till break of day, and then he awokeand sang[77]-

Where am I now? Is this the love and care Of Jesus for the menthat 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 himthe 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 theLord of the hill, that He was the Son of the Ancient of Days, andcame by that eternal generation. Here also was more fully recordedthe acts that He had done, and the names of many hundreds thatHe had taken into His service; and how He had placed them in suchhabitations, that could neither by length of days, nor decays ofnature, be dissolved. 

Then they read to him some of the worthy acts that some of Hisservants had done: as, how they had "subdued kingdoms, wroughtrighteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, outof weakness were made strong, waxed valiant in fight, and turnedto 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 Hisfavour any, even any, though they in time past had offered greataffronts to His person and proceedings. Here also were severalother histories of many other famous things, of all which Christianhad a view; as of things both ancient and modern; together withprophecies and predictions of things that have their certainaccomplishment, both to the dread and amazement of enemies, andthe comfort and solace of pilgrims. 

The next day they took him and had him into the armoury, where theyshowed him all manner of furniture, which their Lord had providedfor pilgrims, as sword, shield, helmet, breastplate, all-prayer, and shoes that would not wear out. [78] And there was here enoughof 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 hisservants 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 armiesof Midian. Then they showed him the ox's goad wherewith Shamgarslew 600 men. They showed him, also, the jaw-bone with which Samsondid such mighty feats. They showed him, moreover, the sling andstone with which David slew Goliath of Gath; and the sword, also, with which their Lord will kill the Man of Sin, in the day thathe shall rise up to the prey. They showed him, besides, manyexcellent things, with which Christian was much delighted. Thisdone, they went to their rest again. [80]

Then I saw in my dream, that, on the morrow, he got up to goforward; but they desired him to stay till the next day also;and then, said they, we will, if the day be clear, show you theDelectable Mountains, [81] which, they said, would yet further addto his comfort, because they were nearer the desired haven thanthe place where at present he was; so he consented and staid. Whenthe morning was up, they had him to the top of the house, and bidhim look south; so he did; and, behold, at a great distance, hesaw a most pleasant mountainous country, beautified with woods, vineyards, fruits of all sorts, flowers also, with springs andfountains, very delectable to behold (Isa. 33:16, 17). Then heasked 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 allthe pilgrims. And when thou comest there, from thence, said they, thou mayest see to the gate of the Celestial City, as the shepherdsthat live there will make appear. 

Now, he bethought himself of setting forward, and they were willinghe should, But first, said they, let us go again into the armoury. So they did; and when they came there, they harnessed him fromhead to foot with what was of proof, lest, perhaps, he should meetwith assaults in the way. He being, therefore, thus accoutred, walketh out with his friends to the gate, and there he asked theporter 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 nearneighbour; he comes from the place where I was born. How far doyou 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 thatthou hast showed to me. 

Then he began to go forward; but Discretion, Piety, Charity, andPrudence, would accompany him down to the foot of the hill. Sothey went on together, reiterating their former discourses, tillthey came to go down the hill. Then, said Christian, as it wasdifficult coming up, so, so far as I can see, it is dangerousgoing down. Yes, said Prudence, so it is, for it is a hard matterfor a man to go down into the Valley of Humiliation, as thou artnow, and to catch no slip by the way; therefore, said they, arewe come out to accompany thee down the hill. So he began to godown, but very warily; yet he caught a slip or two. [82] Then Isaw in my dream that these good companions, when Christian wasgone to the bottom of the hill, gave him a loaf of bread, a bottleof wine, and a cluster of raisins; and then he went on his way. 

But now, in this Valley of Humiliation, poor Christian was hardput to it; for he had gone but a little way, before he espied afoul fiend coming over the field to meet him; his name is Apollyon. Then did Christian begin to be afraid, and to cast in his mindwhether to go back or to stand his ground. But he considered againthat he had no armour for his back; and, therefore, thought thatto turn the back to him might give him the greater advantage, withease to pierce him with his darts. [83] Therefore he resolved toventure and stand his ground; for, thought he, had I no more inmine eye than the saving of my life, it would be the best way tostand. 

So he went on, and Apollyon met him. Now the monster was hideousto behold; he was clothed with scales, like a fish (and they arehis pride), he had wings like a dragon, feet like a bear, and outof his belly came fire and smoke, and his mouth was as the mouthof a lion. [84] When he was come up to Christian, he beheld him witha 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 placeof all evil, and am going to the City of Zion. 

APOL. By this I perceive thou art one of my subjects, for allthat country is mine, and I am the prince and god of it. How isit, then, that thou hast run away from thy king? Were it not thatI 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 washard, and your wages such as a man could not live on, "for thewages of sin is death" (Rom. 6:23); therefore, when I was cometo 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 thyservice and wages, be content to go back; what our country willafford, 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 abad for a worse"; but it is ordinary for those that have professedthemselves His servants, after a while to give Him the slip, andreturn 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 byall, if now thou wilt yet turn again and go back. 

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

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

CHR. His forbearing at present to deliver them is on purpose totry their love, whether they will cleave to Him to the end; andas for the ill end thou sayest they come to, that is most gloriousin their account; for, for present deliverance, they do not muchexpect it, for they stay for their glory, and then they shall haveit, 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 almostchoked in the Gulf of Despond; thou didst attempt wrong ways tobe rid of thy burden, whereas against thou shouldest have stayedtill thy Prince had taken it off; thou didst sinfully sleep, andlose 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 desirousof 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 readyto forgive; but, besides, these infirmities possessed me in thycountry, for there I sucked them in; and I have groaned underthem, been sorry for them, and have obtained pardon of my Prince. [88]

APOL. Then Apollyon broke out into a grievous rage, saying, I aman 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 theway, and said, I am void of fear in this matter: prepare thyselfto die; for I swear by my infernal den, that thou shalt go nofurther; here will I spill thy soul. 

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

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

Then Apollyon, espying his opportunity, began to gather up closeto Christian, and wrestling with him, gave him a dreadful fall;and with that, Christian's sword flew out of his hand. Then saidApollyon, I am sure of thee now. [90] And with that he had almostpressed him to death; so that Christian began to despair of life:but as God would have it, while Apollyon was fetching of his lastblow, thereby to make a full end of this good man, Christian nimblystretched 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 madehim give back, as one that had received his mortal wound. Christianperceiving that, made at him again, saying, "Nay, in all thesethings we are more than conquerors, through Him that loved us"(Rom. 8:37). And with that Apollyon spread forth his dragon'swings, and sped him away, that Christian for a season[91] saw himno more[92] (James 4:7). 

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

So when the battle was over, Christian said, "I will here givethanks to Him that delivered me out of the mouth of the lion, toHim 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 helpedme, and I, By dint of sword, did quickly make him fly. Thereforeto him let me give lasting praise, And thank and bless his holyname always. 

Then there came to him a hand, with some of the leaves of the treeof life, the which Christian took, and applied to the wounds thathe had received in the battle, and was healed immediately. [94]He also sat down in that place to eat bread, and to drink of thebottle that was given him a little before; so being refreshed, he addressed himself to his journey, with his sword drawn in hishand; 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 thisvalley. 

Now, at the end of this valley, was another, The Valley of theShadow of Death. And Christian must needs go through it, becausethe way to the Celestial City lay through the midst of it. Nowthis valley is a very solitary place. The prophet Jeremiah thusdescribes it: "A wilderness, a land of deserts, and of pits, aland 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 withApollyon; as by the sequel you shall see. [95]

I saw then in my dream, that when Christian was got to the bordersof the Shadow of Death, there met him two men, children of themthat brought up an evil report of the good land (Num. 13), makinghaste 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 comingback; for had we gone a little further, we had not been here tobring 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; butthat, by good hap, we looked before us, and saw the danger beforewe 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; wealso saw there the hobgoblins, satyrs, and dragons of the pit; weheard also in that Valley a continual howling and yelling, as ofa people under unutterable misery, who there sat bound in afflictionand irons; and over that Valley hangs the discouraging clouds ofconfusion. Death also doth always spread his wings over it. In aword, it is every whit dreadful, being utterly without order (Job3:5; 10:26). 

CHR. Then said Christian, I perceive not yet, by what you havesaid, 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 inhis hand; for fear lest he should be assaulted. 

I saw then in my dream so far as this valley reached, there wason the right hand a very deep ditch: that ditch is it into whichthe blind have led the blind in all ages, and have both theremiserably perished[97] (Psa. 69:14, 15). Again, behold, on theleft hand, there was a very dangerous quag, into which, if evena 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 thereinbeen smothered, had not HE that is able plucked him out. 

The pathway was here also exceeding narrow, and therefore goodChristian 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 intothe 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 besidesthe dangers mentioned above, the pathway was here so dark, thatofttimes, when he lift up his foot to set forward, he knew notwhere, or upon what he should set it next. 

About the midst of this valley, I perceived the mouth of hell tobe, 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 comeout in such abundance, with sparks and hideous noises (things thatcared not for Christian's sword, as did Apollyon before), thathe was forced to put up his sword, and betake himself to anotherweapon, called All-prayer (Eph. 4:18). So he cried in my hearing, "O Lord, I beseech Thee, deliver my soul!" (Psa. 116:4). Thushe went on a great while, yet still the flames would be reachingtowards him. [98] Also be heard doleful voices, and rushings to andfro, so that sometimes he thought he should be torn in pieces, ortrodden down like mire in the streets. This frightful sight wasseen, and these dreadful noises were heard by him for several milestogether. And, coming to a place, where be thought he heard acompany of fiends coming forward to meet him, he stopped and beganto muse what he had best to do. Sometimes he had half a thoughtto go back; then again he thought he might be half way throughthe valley; he remembered also how be had already vanquished manya danger, and that the danger of going back might be much morethan for to go forward; so he resolved to go on. Yet the fiendsseemed to come nearer and nearer; but when they were come evenalmost at him, he cried out with a most vehement voice, "I willwalk in the strength of the Lord God"; so they gave back, and cameno further. 

One thing I would not let slip; I took notice that now poorChristian was so confounded, that he did not know his own voice;and thus I perceived it. Just when he was come over against themouth of the burning pit, one of the wicked ones got behind him, and stept up softly to him, and, whisperingly, suggested manygrievous blasphemies to him, which he verily thought had proceededfrom his own mind. This put Christian more to it than anythingthat he met with before; even to think that he should now blasphemeHim 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 eitherto stop his ears, or to know from whence these blasphemies came. [99]

When Christian had traveled in this disconsolate condition someconsiderable time, he thought he heard the voice of a man, asgoing before him, saying, "Though I walk through the valley ofthe 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 thatdark and dismal state; and why not, thought he, with me? though, by reason of the impediment that attends this place, I cannotperceive it (Job. 9:11). 

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

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

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

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

So I saw that Christian went on his way; yet, at the sight of theOld Man that sat in the mouth of the cave, he could not tell whatto think, especially because he spake to him, though he could notgo after him; saying, "You will never mend, till more of you beburned. " But he held his peace, and set a good face on it, and sowent by and catched no hurt. [106] Then sang Christian, O world of wonders! (I can say no less) That I should be preserv'din that distress That I have met with here! O blessed be Thathand 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, thatworthless, silly I Might have been catch'd, entangled, and castdown; 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 sawFaithful 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 amupon 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 nottaking good heed to his feet, he suddenly stumbled and fell, andcould not rise again, until Faithful came up to help him. 

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

CHR. My honoured and well-beloved brother, Faithful, I am glad thatI 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 quitefrom our town; but you did get the start of me, wherefore I wasforced to come thus much of the way alone. 

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

FAITH. Till I could stay no longer; for there was great talkpresently after you were gone out, that our city would, in shorttime, 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 thedanger?

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

CHR. Did you hear no talk of neighbour Pliable?

FAITH. Yes, Christian, I heard that he followed you till he cameat the Slough of Despond, where, as some said, he fell in; but hewould not be known to have so done; but I am sure he was soundlybedabbled 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 worsethan if he had never gone out of the City. [109]

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

FAITH. O! they say, Hang him, he is a turn-coat; he was not trueto his profession. I think God has stirred up even his enemiesto hiss at him, and make him a proverb, because he hath forsakenthe 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 theother side, as one ashamed of what he had done; so I spake not tohim. 

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

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

CHR. Well, neighbour Faithful, said Christian, let us leave him, and talk of things that more immediately concern ourselves. Tellme now, what you have met with in the way as you came; for I knowyou 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, andgot up to the gate without that danger; only I met with one whosename 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 byher, and he escaped her as you did; but it had like to have costhim his life (Gen. 39:11-13). But what did she do to you?

FAITH. You cannot think, but that you know something, what aflattering tongue she had; she lay at me hard to turn aside withher, 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 Lordshall 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 writingthat 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 withher 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 whitherbound. I told him that I am a pilgrim, going to the CelestialCity. Then said the old man, Thou lookest like an honest fellow;wilt thou be content to dwell with me for the wages that I shallgive thee? Then I asked him his name, and where he dwelt. He saidhis name was Adam the First, and that he dwelt in the town ofDeceit (Eph. 4:22). I asked him then, what was his work, and whatthe wages that he would give. He told me, that his work was manydelights; and his wages, that I should be his heir at last. I further asked him, what house he kept, and what other servantshe had. So he told me, that his house was maintained with all thedainties in the world; and that his servants were those of hisown begetting. Then I asked if he had any children. He said thathe had but three daughters; the Lust of the Flesh, the Lust of theEyes, 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 wouldhave 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, atlast?

FAITH. Why, at first, I found myself somewhat inclinable to gowith the man, for I thought he spake very fair; but looking inhis forehead, as I talked with him, I saw there written, "Put offthe 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, hewould sell me for a slave. [113] So I bid him forbear to talk, forI 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 shouldmake 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 ofmy flesh, and give me such a deadly twitch back, that I thoughthe had pulled part of me after himself. This made me cry, "Owretched 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 onecoming after me, swift as the wind; so he overtook me just aboutthe place where the settle stands. 

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

FAITH. But, good brother, hear me out. So soon as the man overtookme, he was but a word and a blow, for down he knocked me, and laidme for dead. [114] But when I was a little come to myself again, Iasked him wherefore he served me so. He said, because of my secretinclining to Adam the First: and with that he struck me anotherdeadly blow on the breast, and beat me down backward; so I layat 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; andwith that knocked me down again. [115] He had doubtless made anend 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 perceivedthe holes in His hands, and in His side; then I concluded that Hewas our Lord. So I went up the hill. 

CHR. That man that overtook you was Moses. He spareth none, neitherknoweth 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 hasmet with me. It was he that came to me when I dwelt securely athome, and that told me he would burn my house over my head, if Istayed there. 

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

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

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

FAITH. Yes, I met with one Discontent, who would willingly havepersuaded me to go back again with him; his reason was, for thatthe 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 ofmyself 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 mightclaim kindred of me, and that rightly, for indeed they were myrelations according to the flesh, yet since I became a pilgrim, they have disowned me, as I also have rejected them; and thereforethey were to me now no more than if they had never been of mylineage. 

I told him, moreover, that as to this valley he had quite misrepresentedthe thing; "for before honour is humility; and a haughty spiritbefore a fall. " Therefore, said I, I had rather go through thisvalley to the honour that was so accounted by the wisest, thanchoose 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 within my pilgrimage, he, I think, bears the wrong name. The otherswould be said nay, after a little argumentation, and somewhatelse; 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 itwas a pitiful, low, sneaking business for a man to mind religion;he said that a tender conscience was an unmanly thing; and thatfor a man to watch over his words and ways, so as to tie up himselffrom that hectoring liberty, that the brave spirits of the timesaccustom themselves unto, would make him the ridicule of the times. He objected also, that but few of the mighty, rich, or wise, wereever of my opinion (1 Cor. 1:26; 3:18; Phil. 3:7, 8); nor any ofthem neither (John 7:48), before they were persuaded to be fools, and to be of a voluntary fondness, to venture the loss of all, fornobody knows what. He moreover objected the base and low estateand condition of those that were chiefly the pilgrims, of thetimes in which they lived; also their ignorance, and want ofunderstanding in all natural science. Yea, he did hold me toit at that rate also, about a great many more things than here Irelate; as, that it was a shame to sit whining and mourning undera sermon, and a shame to come sighing and groaning home; that itwas a shame to ask my neighbour forgiveness for petty faults, orto make restitution where I have taken from any. He said also, that religion made a man grow strange to the great, because of afew vices, which he called by finer names; and made him own andrespect the base, because of the same religious fraternity. Andis 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, heput me so to it, that my blood came up in my face; even this Shamefetched it up, and had almost beat me quite off. But, at last, Ibegan 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 whatGod, or the Word of God is. And I thought, moreover, that at theday of doom, we shall not be doomed to death or life, accordingto the hectoring spirits of the world, but according to the wisdomand law of the Highest. Therefore, thought I, what God says isbest, indeed is best, though all the men in the world are againstit. Seeing, then, that God prefers His religion; seeing God prefersa tender conscience; seeing they that make themselves fools for thekingdom of Heaven are wisest; and that the poor man that lovethChrist is richer than the greatest man in the world that hatesHim; Shame, depart, thou art an enemy to my salvation. Shall Ientertain thee against my sovereign Lord? How then shall I lookHim in the face at His coming? Should I now be ashamed of His waysand servants, how can I expect the blessing? (Mark 8:38). But, indeed, this Shame was a bold villain; I could scarce shake himout of my company; yea, he would be haunting of me, and continuallywhispering me in the ear, with some one or other of the infirmitiesthat attend religion; but at last I told him it was but in vainto attempt further in this business; for those things that hedisdained, in those did I see most glory; and so at last I gotpast this importunate one. And when I had shaken him off, then Ibegan to sing-

The trials that those men do meet withal, That are obedient to theheavenly call, Are manifold, and suited to the flesh, And come, and come, and come again afresh; That now, or sometime else, weby 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 villainso bravely; for of all, as thou sayest, I think he has the wrongname; for he is so bold as to follow us in the streets, and toattempt to put us to shame before all men; that is, to make usashamed 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 resisthim; for notwithstanding all his bravadoes, he promoteth the fool, and none else. "The wise shall inherit glory, " said Solomon, "butshame shall be the promotion of fools" (Prov. 3:35). 

FAITH. I think we must cry to Him for help against Shame, whowould 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 throughthat, and also through the Valley of the Shadow of Death. [118]

CHR. It was well for you. I am sure it fared far otherwise withme; I had for a long season, as soon almost as I entered into thatvalley, a dreadful combat with that foul fiend Apollyon; yea, Ithought verily he would have killed me, especially when he got medown and crushed me under him, as if he would have crushed me topieces; for as he threw me, my sword flew out of my hand; nay, hetold 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 theValley of the Shadow of Death, and had no light for almost halfthe 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 wentthrough that which was behind with far more ease and quiet. 

Moreover, I saw in my dream, that as they went on, Faithful, as hechanced to look on one side, saw a man whose name is Talkative, [120]walking at a distance besides them; for in this place, there wasroom enough for them all to walk. He was a tall man, and somethingmore comely at a distance than at hand. To this man Faithfuladdressed 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 spendour 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 withthose 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 arein their travels), but choose much rather to be speaking of thingsto no profit; and this hath been a trouble to me. 

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

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

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

TALK. That is it that I said; for to talk of such things is mostprofitable; for by so doing, a man may get knowledge of manythings; as of the vanity of earthly things, and the benefit ofthings above. Thus, in general, but more particularly, by this, a man may learn the necessity of the new birth; the insufficiencyof our works; the need of Christ's righteousness, &c. Besides, bythis 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 whatare the great promises and consolations of the Gospel, to his owncomfort. 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 fromyou. 

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

FAITH. But, by your leave, heavenly knowledge of these is thegift of God; no man attaineth to them by human industry, or onlyby 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. Icould give you a hundred scriptures for the confirmation of this. 

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

TALK. What you will. I will talk of things heavenly, or thingsearthly; things moral, or things evangelical; things sacred, orthings profane; things past, or things to come; things foreign, orthings 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 (butsoftly), What a brave companion have we got! Surely this man willmake a very excellent pilgrim. 

CHR. At this Christian modestly smiled, and said, This man, withwhom you are so taken, will beguile, with that tongue of his, 20of 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 thatyou should be a stranger to him, only I consider that our town islarge. 

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

CHR. He is the son of one Say-well; he dwelt in Prating Row; andhe is known of all that are acquainted with him, by the name ofTalkative in Prating Row; and notwithstanding his fine tongue, heis 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 sayingthat he is a pretty man, brings to my mind what I have observed inthe 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 thismatter, or that I should accuse any falsely! I will give youa further discovery of him. This man is for any company, and forany talk; as he talketh now with you, so will he talk when heis on the ale-bench; and the more drink he hath in his crown, themore of these things he hath in his mouth; religion hath no placein his heart, or house, or conversation; all he hath, lieth inhis 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, "Theysay, and do not" (Matt. 23:3). But the "kingdom of God is notin word, but in power" (1 Cor. 4:20). He talketh of prayer, ofrepentance, of faith, and of the new birth; but he knows but onlyto talk of them. I have been in his family, and have observedhim both at home and abroad; and I know what I say of him is thetruth. His house is as empty of religion, as the white of an eggis of savour. There is there, neither prayer, nor sign of repentancefor sin; yea, the brute in his kind serves God far better thanhe. He is the very stain, reproach, and shame of religion, to allthat know him; it can hardly have a good word in all that end ofthe town where he dwells, through him (Rom. 2:24, 25). Thus say thecommon 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 railerat, and so unreasonable with his servants, that they neither knowhow to do for, or speak to him. Men that have any dealings withhim, say, it is better to deal with a Turk than with him; for fairerdealing they shall have at their hands. This Talkative (if it bepossible) will go beyond them, defraud, beguile, and over-reachthem. Besides, he brings up his sons to follow his steps; andif he findeth in any of them a foolish timorousness (for so hecalls the first appearance of a tender conscience), he calls themfools, and blockheads, and by no means will employ them in much, or speak to their commendations before others. For my part, Iam of opinion, that he has, by his wicked life, caused many tostumble and fall; and will be, if God prevent not, the ruin ofmany more. [124]

FAITH. Well, my brother, I am bound to believe you; not onlybecause you say you know him, but also because, like a Christian, you make your reports of men. For I cannot think that you speakthese 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 thoughtof him as, at the first, you did; yea, had he received this reportat their hands only that are enemies to religion, I should havethought it had been a slander-a lot that often falls from badmen's mouths upon good men's names and professions; but all thesethings, 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 namingof him among them makes them blush, if they know him. 

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

CHR. They are two things indeed, and are as diverse as are thesoul and the body; for as the body without the soul is buta dead carcass, so saying, if it be alone, is but a dead carcassalso. The soul of religion is the practical part: "Pure religionand undefiled, before God and the Father, is this, to visit thefatherless and widows in their affliction, and to keep himselfunspotted from the world" (James 1:27; see ver. 22-26). ThisTalkative is not aware of; he thinks that hearing and saying willmake a good Christian, and thus he deceiveth his own soul. Hearingis but as the sowing of the seed; talking is not sufficient toprove that fruit is indeed in the heart and life; and let us assureourselves, that at the day of doom men shall be judged accordingto their fruits (Matt. 13:25). It will not be said then, Did youbelieve? but, Were you doers, or talkers only? and accordingly shallthey be judged. The end of the world is compared to our harvest;and you know men at harvest regard nothing but fruit. Not thatanything can be accepted that is not of faith, but I speak thisto show you how insignificant the profession of Talkative will beat that day. 

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

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

FAITH. Well, I was not so fond of his company at first, but I amas 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 thathe will soon be sick of your company too, except God shall touchhis heart, and turn it. 

FAITH. What would you have me to do?

CHR. Why, go to him, and enter into some serious discourse aboutthe power of religion; and ask him plainly (when he has approvedof 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 dealof talk by this time. 

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

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

FAITH. Nay, hold, let us consider of one at once. I think youshould rather say, It shows itself by inclining the soul to abhorits 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 againstit. I have heard many cry out against sin in the pulpit, who yetcan abide it well enough in the heart, house, and conversation. Joseph's mistress cried out with a loud voice, as if she had beenvery holy; but she would willingly, notwithstanding that, havecommitted uncleanness with him (Gen. 39:15). Some cry out againstsin, even as the mother cries out against her child in her lap, when she calleth it slut and naughty girl, and then falls tohugging 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 isthe second thing whereby you would prove a discovery of a work ofgrace in the heart?

TALK. Great knowledge of Gospel mysteries. 

FAITH. This sign should have been first; but first or last, itis also false; for knowledge, great knowledge, may be obtained inthe 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 benothing, 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 laythe blessing in the knowing of them, but in the doing of them. For there is a knowledge that is not attended with doing: "Hethat knoweth his master's will, and doeth it not. " A man may knowlike an angel, and yet be no Christian, therefore your sign ofit is not true. Indeed, to know is a thing that pleaseth talkersand boasters; but to do is that which pleaseth God. Not that theheart can be good without knowledge; for without that the heartis naught. There is, therefore, knowledge and knowledge. Knowledgethat resteth in the bare speculation of things; and knowledgethat is accompanied with the grace of faith and love; which putsa man upon doing even the will of God from the heart: the firstof these will serve the talker; but without the other the trueChristian is not content. "Give me understanding, and I shall keepThy 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 workof 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 tohim that hath it, or to standers by. 

To him that hath it thus: It gives him conviction of sin, especiallyof the defilement of his nature and the sin of unbelief (for thesake of which he is sure to be damned, if he findeth not mercy atGod's hand, by faith in Jesus Christ) (John 16:8; Rom. 7:24; John16:9; Mark 16:16). This sight and sense of things worketh in himsorrow and shame for sin; he findeth, moreover, revealed in Him theSaviour of the world, and the absolute necessity of closing withHim for life, at the which he findeth hungerings and thirstingsafter 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 hisSaviour, so is his joy and peace, so is his love to holiness, soare his desires to know Him more, and also to serve Him in thisworld. But though I say it discovereth itself thus unto him, yetit is but seldom that he is able to conclude that this is a workof grace; because his corruptions now, and his abused reason, makehis mind to misjudge in this matter; therefore, in him that haththis 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 ofholiness; 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, insecret; to suppress it in his family, and to promote holiness inthe world; not by talk only, as a hypocrite or talkative personmay do, but by a practical subjection, in faith and love, tothe 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 ofgrace, and also the discovery of it, if you have aught to object, object; if not, then give me leave to propound to you a secondquestion. 

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 thisdescription of it? and doth your life and conversation testify thesame? or standeth your religion in word or in tongue, and not indeed and truth? Pray, if you incline to answer me in this, sayno more than you know the God above will say Amen to; and, also, nothing but what your conscience can justify you in; "for, not hethat commendeth himself is approved, but whom the Lord commendeth. "Besides, to say, I am thus, and thus, when my conversation, andall my neighbours, tell me I lie, is great wickedness. [130]

TALK. Then Talkative at first began to blush; but, recoveringhimself, 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 togive an answer to such questions, because I count not myself boundthereto, unless you take upon you to be a catechiser, and, thoughyou should so do, yet I may refuse to make you my judge. But, Ipray, will you tell me why you ask me such questions?[131]

FAITH. Because I saw you forward to talk, and because I knew notthat you had aught else but notion. Besides, to tell you all thetruth, I have heard of you, that you are a man whose religion liesin talk, and that your conversation gives this your mouth-professionthe lie. They say, you are a spot among Christians; and thatreligion fareth the worse for your ungodly conversation; that somealready have stumbled at your wicked ways, and that more are indanger of being destroyed thereby; your religion, and an ale-house, and covetousness, and uncleanness, and swearing, and lying, andvain company keeping, &c. , will stand together. The proverb istrue of you which is said of a whore, to wit, that she is a shameto all women; so are you a shame to all professors. [132]

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

CHR. Then came up Christian, and said to his brother, I told youhow it would happen; your words and his lusts could not agree;he had rather leave your company than reform his life. But he isgone, 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 blotin our company; besides, the apostle says, "From such withdrawthyself. "

FAITH. But I am glad we had this little discourse with him; itmay happen that he will think of it again; however, I have dealtplainly 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 isbut little of this faithful dealing with men now-a-days, and thatmakes 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 (beingso much admitted into the fellowship of the godly) do puzzle theworld, blemish Christianity, and grieve the sincere. I wish thatall men would deal with such as you have done; then should theyeither be made more conformable to religion, or the company ofsaints would be too hot for them. Then did Faithful say, How Talkative at first lifts up his plumes! How bravely doth hespeak! How he presumes To drive down all before him! But so soonAs Faithful talks of heart-work, like the moon That's past thefull, into the wane he goes. And so will all, but he that HEART-WORKknows. 

Thus they went on talking of what they had seen by the way, andso made that way easy which would, otherwise, no doubt, have beentedious 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 afterthem, and he knew him. Oh! said Faithful to his brother, Who comesyonder? Then Christian looked, and said, It is my good friendEvangelist. Aye, and my good friend too, said Faithful, for itwas he that set me the way to the gate. Now was Evangelist comeup unto them, and thus saluted them:

EVAN. Peace be with you, dearly beloved; and peace be to yourhelpers. CHR. Welcome, welcome, my good Evangelist; the sight ofthy countenance brings to my remembrance thy ancient kindness andunwearied 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, andhow have you behaved yourselves?

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

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

I say, right glad am I of this thing, and that for mine own sakeand yours. I have sowed, and you have reaped; and the day iscoming, when both he that sowed and they that reaped shall rejoicetogether; that is, if you hold out; "for in due season ye shallreap, if ye faint not" (John 4:36; Gal. 6:9). The crown is beforeyou, 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 takesit from them; hold fast, therefore, that you have, let no man takeyour crown (Rev. 3:11). [136] You are not yet out of the gun-shotof the devil; you have not resisted unto blood, striving againstsin; let the kingdom be always before you, and believe steadfastlyconcerning things that are invisible. Let nothing that is on thisside the other world get within you; and, above all, look well toyour own hearts, and to the lusts thereof, "for they are deceitfulabove all things, and desperately wicked"; set your faces like aflint; 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 theirhelp the rest of the way, and the rather, for that they well knewthat he was a prophet, and could tell them of things that mighthappen unto them, and also how they might resist and overcome them. To which request Faithful also consented. So Evangelist began asfolloweth:

EVAN. My sons, you have heard in the words of the truth of the Gospelthat you must, through many tribulations, enter into the kingdomof Heaven. And again, that in every city bonds and afflictionsabide in you; and therefore you cannot expect that you should golong on your pilgrimage without them, in some sort or other. Youhave found something of the truth of these testimonies upon youalready, and more will immediately follow; for now, as you see, you are almost out of this wilderness, and therefore you will sooncome into a town that you will by and by see before you; and inthat town you will be hardly beset with enemies, who will strainhard but they will kill you; and be you sure that one or both ofyou must seal the testimony which you hold, with blood; but be youfaithful 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 hisfellow; not only because he will be arrived at the Celestial Citysoonest, but because he will escape many miseries that the otherwill meet with in the rest of his journey. But when you are cometo the town, and shall find fulfilled what I have here related, then remember your friend and quit yourselves like men, and committhe keeping of your souls to your God in well-doing, as unto afaithful 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 townis Vanity; and at the town there is a fair kept, called VanityFair: it is kept all the year long; it beareth the name of VanityFair, 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 isvanity" (Eccl. 1; 2:11, 17; 11:8; Isa. 40:17). 

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

Almost 5, 000 years agone, there were pilgrims walking to theCelestial City as these two honest persons are: and Beelzebub, Apollyon, and Legion, with their companions, perceiving by thepath that the pilgrims made, that their way to the city lay throughthis town of Vanity, they contrived here to set up a fair; a fairwherein should be sold all sorts of vanity, and that it should lastall the year long: therefore at this fair are all such merchandisesold, as houses, lands, trades, places, honours, preferments, titles, countries, kingdoms, lusts, pleasures, and delights ofall 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 fairthere 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 rowsand streets, under their proper names, where such and such waresare vended; so here likewise you have the proper places, rows, streets (viz. Countries and kingdoms), where the wares of thisfair are soonest to be found. Here is the Britain Row, the FrenchRow, the Italian Row, the Spanish Row, the German Row, whereseveral 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 wareof Rome and her merchandise is greatly promoted in this fair;only our English nation, with some others, have taken a dislikethereat. [140]

Now, as I said, the way to the Celestial City lies just throughthis town where this lusty fair is kept; and he that will go tothe City, and yet not go through this town, must needs "go outof the world" (1 Cor. 5:10). The Prince of princes Himself, whenhere, went through this town to His own country, and that upona fair day too; yea, and as I think, it was Beelzebub, the chieflord 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 himreverence 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 fromstreet to street, and showed Him all the kingdoms of the worldin a little time, that he might, if possible, allure the BlessedOne to cheapen and buy some of his vanities; but He had no mind tothe merchandise, and therefore left the town, without laying outso much as one farthing upon these vanities. This fair, therefore, is an ancient thing, of long standing, and a very great fair. Nowthese Pilgrims, as I said, must needs go through this fair. [141]Well, so they did; but, behold, even as they entered into thefair, all the people in the fair were moved, and the town itselfas it were in a hubbub about them; and that for several reasons;for-

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

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

Thirdly, But that which did not a little amuse the merchandiserswas, that these pilgrims set very light by all their wares; theycared not so much as to look upon them; and if they called uponthem 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 sayunto them, What will ye buy? But they, looking gravely upon him, answered, "We buy the truth" (Psa. 23:23). [144] At that therewas an occasion taken to despise the men the more: some mocking, some taunting, some speaking reproachfully, and some calling uponothers to smite them. At last things came to a hubbub, and greatstir in the fair, insomuch that all order was confounded. Now wasword presently brought to the great one of the fair, who quicklycame down, and deputed some of his most trusty friends to take thesemen into examination, about whom the fair was almost overturned. So the men were brought to examination; and they that sat uponthem, asked them whence they came, whither they went, and whatthey did there in such an unusual garb? The men told them, thatthey were pilgrims and strangers in the world, and that they weregoing to their own country, which was the heavenly Jerusalem (Heb. 9:13-16); and that they had given no occasion to the men of thetown, nor yet to the merchandisers, thus to abuse them, and tolet them in their journey, except it was, for that, when one askedthem what they would buy, they said they would buy the truth. Butthey that were appointed to examine them did not believe them tobe any other than bedlams and mad, or else such as came to putall things into a confusion in the fair. Therefore they took themand beat them, and besmeared them with dirt, and then put theminto the cage, that they might be made a spectacle to all the menof the fair. There, therefore, they lay for some time, and weremade the objects of any man's sport, or malice, or revenge, thegreat one of the fair laughing still at all that befell them. Butthe men being patient, and not rendering railing for railing, butcontrariwise, blessing, and giving good words for bad, and kindnessfor injuries done, some men in the fair that were more observing, and less prejudiced than the rest, began to check and blame thebaser sort for their continual abuses done by them to the men; they, therefore, in angry manner, let fly at them again, counting themas bad as the men in the cage, and telling them that they seemedconfederates, and should be made partakers of their misfortunes. [145]The other replied, that for aught they could see, the men werequiet, and sober, and intended nobody any harm; and that therewere many that traded in their fair, that were more worthy to beput into the cage, yea, and pillory too, than were the men thatthey had abused. Thus, after divers words had passed on bothsides, the men behaving themselves all the while very wisely andsoberly before them, they fell to some blows among themselves, and did harm one to another. Then were these two poor men broughtbefore their examiners again, and there charged as being guiltyof the late hubbub that had been in the fair. So they beat thempitifully, and hanged irons upon them, and led them in chains upand down the fair, for an example and a terror to others, lest anyshould speak in their behalf, or join themselves unto them. [146]But Christian and Faithful behaved themselves yet more wisely, andreceived the ignominy and shame that was cast upon them, with somuch meekness and patience, that it won to their side, though butfew in comparison of the rest, several of the men in the fair. This put the other party yet into greater rage, insomuch that theyconcluded the death of these two men. Wherefore they threatened, that the cage nor irons should serve their turn, but that theyshould die, for the abuse they had done, and for deluding the menof the fair. 

Then were they remanded to the cage again, until further ordershould be taken with them. So they put them in, and made theirfeet fast in the stocks. 

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

Then a convenient time being appointed, they brought them forthto their trial, in order to their condemnation. When the time wascome, they were brought before their enemies and arraigned. TheJudge's name was Lord Hate-good. Their indictment was one and thesame in substance, though somewhat varying in form, the contentswhereof were this-

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

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

Then proclamation was made, that they that had aught to say fortheir lord the king against the prisoner at the bar, shouldforthwith appear and give in their evidence. So there came inthree witnesses, to wit, Envy, Superstition, and Pickthank. Theywere then asked if they knew the prisoner at the bar; and whatthey had to say for their lord the king against him. 

Then stood forth Envy, and said to this effect, My Lord, I haveknown this man a long time, and will attest upon my oath beforethis 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, isone of the vilest men in our country. He neither regardeth princenor people, law nor custom; but doth all that he can to possessall men with certain of his disloyal notions, [150] which he in thegeneral calls principles of faith and holiness. And, in particular, I heard him once myself affirm, that Christianity and the customsof our town of Vanity, were diametrically opposite, and could notbe reconciled. By which saying, my Lord, he doth at once not onlycondemn 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 tediousto the court. Yet, if need be, when the other gentlemen have givenin their evidence, rather than anything shall be wanting that willdespatch him, I will enlarge my testimony against him. So he wasbid 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 againsthim. Then they sware him; so he began. 

SUPER. My Lord, I have no great acquaintance with this man, nor doI 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 withhim, I heard him say, that our religion was naught, and such bywhich a man could by no means please God. Which sayings of his, my Lord, your Lordship very well knows, what necessarily thencewill follow, to wit, that we do still worship in vain, are yetin our sins, and finally shall be damned; and this is that whichI have to say. [151]

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

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

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

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

JUDGE. Sirrah! Sirrah! thou deservest to live no longer, but tobe slain immediately upon the place; yet, that all men may seeour 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 diametricallyopposite to Christianity. If I have said amiss in this, convinceme 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 chargeagainst me, I said only this, That in the worship of God there isrequired a Divine faith; but there can be no Divine faith withouta Divine revelation of the will of God. Therefore, whatever isthrust into the worship of God that is not agreeable to Divinerevelation, cannot be done but by a human faith, which faith willnot be profitable to eternal life. 

3. As to what Mr. Pickthank hath said, I say (avoiding terms, asthat I am said to rail, and the like), that the prince of thistown, with all the rabblement, his attendants, by this gentlemannamed, are more fit for a being in hell, than in this town andcountry: 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 thisman about whom so great an uproar hath been made in this town. You have also heard what these worthy gentlemen have witnessedagainst him. Also you have heard his reply and confession. Itlieth now in your breasts to hang him, or save his life; but yetI think meet to instruct you into our law. 

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

For that of Pharaoh, his law was made upon a supposition, toprevent mischief, no crime being yet apparent; but here is a crimeapparent. For the second and third, you see he disputeth againstour religion; and for the treason he hath confessed, he deservethto 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 verdictagainst him among themselves, and afterwards unanimously concludedto bring him in guilty before the Judge. And first, among themselves, Mr. Blind-man, the foreman, said, I see clearly that this man isa heretic. [155] Then said Mr. No-good, Away with such a fellowfrom the earth. Ay, said Mr. Malice, for I hate the very looks ofhim. Then said Mr. Love-lust, I could never endure him. Nor I, said Mr. Live-loose, for he would always be condemning my way. Hanghim, hang him, said Mr. Heady. A sorry scrub, said Mr. High-mind. My heart riseth against him, said Mr. Enmity. He is a rogue, saidMr. Liar. Hanging is too good for him, said Mr. Cruelty. Let usdespatch him out of the way, said Mr. Hate-light. Then said Mr. Implacable, Might I have all the world given me, I could notbe reconciled to him; therefore, let us forthwith bring him inguilty of death. [156] And so they did; therefore he was presentlycondemned, to be had from the place where he was, to the placefrom whence he came, and there to be put to the most cruel deaththat could be invented. [157]

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

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

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

Now I saw in my dream, that Christian went not forth alone, forthere was one whose name was Hopeful (being made so by the beholdingof Christian and Faithful in their words and behaviour, in theirsufferings at the Fair), who joined himself unto him, and, enteringinto a brotherly covenant, told him that he would be his companion. Thus, one died to bear testimony to the truth, and anotherrises out of his ashes, to be a companion with Christian in hispilgrimage. [161] This Hopeful also told Christian, that there weremany more of the men in the Fair, that would take their time andfollow after. 

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

From Fair-speech! said Christian. Is there any good that livesthere? (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 thisway, 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 manyrich 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 LordTurn-about, my Lord Time-server, my Lord Fair-speech (from whoseancestors 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 androwing 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 daughterof a virtuous woman; she was my Lady Feigning's daughter, thereforeshe came of a very honourable family, and is arrived to sucha pitch of breeding, that she knows how to carry it to all, evento prince and peasant. It is true we somewhat differ in religionfrom those of the stricter sort, yet but in two small points;first, we never strive against wind and tide; secondly, we arealways most zealous when religion goes in his silver slippers; welove much to walk with him in the street, if the sun shines, andthe 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 ifit be he, we have as very a knave in our company, as dwelleth inall these parts. Then said Hopeful, Ask him; methinks he shouldnot 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 theworld doth;[163] and if I take not my mark amiss, I deem I havehalf 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 isgiven me by some that cannot abide me; and I must be content tobear it as a reproach, as other good men have borne theirs beforeme. 

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

BY-ENDS. Never, never! The worst that ever I did to give them anoccasion to give me this name was, that I had always the luck tojump in my judgment with the present way of the times, whatever itwas, and my chance was to get thereby; but if things are thus castupon me, let me count them a blessing; but let not the maliciousload 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 moreproperly than you are willing we should think it doth. 

BY-ENDS. Well, if you will thus imagine, I cannot help it; youshall find me a fair company-keeper, if you will still admit meyour 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 ownreligion in his rags, as well as when in his silver slippers; andstand by him, too, when bound in irons, as well as when he walkeththe streets with applause. 

BY-ENDS. You must not impose, nor lord it over my faith; leave meto 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, sincethey are harmless and profitable. If I may not go with you, I mustdo as I did before you overtook me, even go by myself, until someovertake 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 upwith him, he made them a very low conge; and they also gave him acompliment. The men's names were Mr. Hold-the-world, Mr. Money-love, and Mr. Save-all;[166] men that Mr. By-ends had formerly beenacquainted 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. Thisschoolmaster 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 theirmaster, so that they could each of them have kept such a schoolthemselves. 

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 beforeus? (for Christian and Hopeful were yet within view). BY-ENDS. They are a couple of far countrymen, that, after their mode, aregoing on pilgrimage. 

MONEY-LOVE. Alas! Why did they not stay, that we might have hadtheir good company? for they, and we, and you, Sir, I hope, areall 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 lightlyesteem 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 quiteout of their company. 

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

BY-ENDS. Why, they, after their headstrong manner, conclude thatit is duty to rush on their journey all weathers; and I am forwaiting for wind and tide. They are for hazarding all for God ata clap; and I am for taking all advantages to secure my life andestate. They are for holding their notions, though all other menare against them; but I am for religion in what, and so far as thetimes, and my safety, will bear it. They are for religion when inrags and contempt; but I am for him when he walks in his goldenslippers, 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 theliberty 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 sunshines; you see how the bee lieth still all winter, and bestirs heronly when she can have profit with pleasure. God sends sometimesrain, and sometimes sunshine; if they be such fools to go throughthe first, yet let us be content to take fair weather along withus. For my part, I like that religion best, that will stand withthe security of God's good blessings unto us; for who can imagine, that is ruled by his reason, since God has bestowed upon us thegood things of this life, but that He would have us keep themfor His sake? Abraham and Solomon grew rich in religion. And Jobsays, that a good man shall lay up gold as dust. But he must notbe such as the men before us, if they be as you have describedthem. 

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

MR. MONEY-LOVE. No, there needs no more words about this matterindeed; for he that believes neither Scripture nor reason (andyou 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 meleave 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 byno means come by them except, in appearance at least, he becomesextraordinary zealous in some points of religion that he meddlednot with before; may he not use this means to attain his end, andyet be a right honest man?

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

1. His desire of a greater benefice is lawful (this cannot becontradicted), 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 mindof God. 

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

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

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

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

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

3. Besides, the man that gets these by becoming religious, getsthat 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 profitabledesign. [174]

This answer, thus made by this Mr. Money-love to Mr. By-end'squestion, was highly applauded by them all; wherefore they concluded, upon the whole, that it was most wholesome and advantageous. Andbecause, as they thought, no man was able to contradict it, andbecause Christian and Hopeful were yet within call, they jointlyagreed to assault them with the question as soon as they overtookthem; and the rather because they had opposed Mr. By-ends before. So they called after them, and they stopped, and stood still tillthey came up to them; but they concluded, as they went, that notMr. By-ends, but old Mr. Hold-the-world, should propound the questionto them, because, as they supposed, their answer to him would bewithout 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, 000such questions. For if it be unlawful to follow Christ for loaves(as it is in the sixth of John), how much more abominable is itto make of him and religion a stalking-horse, to get and enjoy theworld![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 daughterand cattle of Jacob, and saw that there was no ways for themto come at them, but by becoming circumcised; they say to theircompanions, if every male of us be circumcised, as they arecircumcised, shall not their cattle, and their substance, andevery beast of theirs, be ours? Their daughter and their cattlewere that which they sought to obtain, and their religion thestalking-horse they made use of to come at them. Read the wholestory (Gen. 34:20-23). 

2. The hypocritical Pharisees were also of this religion; longprayers were their pretence; but to get widows' houses was theirintent; and greater damnation was from God their judgment (Luke20:46, 47). 

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

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

5. Neither will it out of my mind, but that that man that takesup 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 youhave done; and to accept of, as authentic, such answer, is bothheathenish, hypocritical, and devilish; and your reward will beaccording to your works. [177] Then they stood staring one uponanother, but had not wherewith to answer Christian. Hopeful alsoapproved of the soundness of Christian's answer; so there was agreat silence among them. Mr. By-ends and his company also staggeredand kept behind, that Christian and Hopeful might outgo them. Thensaid Christian to his fellow, If these men cannot stand beforethe 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 willthey do when they shall be rebuked by the flames of a devouringfire?[178]

Then Christian and Hopeful outwent them again, and went till theycame at a delicate plain, called Ease, where they went with muchcontent; but that plain was but narrow, so they were quickly gotover it. Now at the further side of that plain, was a little Hillcalled Lucre, and in that hill a silver mine, which some of themthat had formerly gone that way, because of the rarity of it, hadturned aside to see; but going too near the brink of the pit, theground being deceitful under them, broke, and they were slain;some also had been maimed there, and could not, to their dyingday, be their own men again. 

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

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

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 foryourselves. 

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, treasureis a snare to those that seek it; for it hindereth them in theirpilgrimage. Then Christian called to Demas, saying, Is not theplace dangerous? Hath it not hindered many in their pilgrimage?(Hosea 14:8). 

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

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

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

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

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

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

CHR. Then said Christian, What is thy name? Is it not the same bythe 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 Judasyour 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 betterreward. Assure thyself, that when we come to the King, we will doHim word of this thy behaviour. Thus they went their way. 

By this time By-ends and his companions were come again withinsight, 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 smotheredin the bottom by the damps that commonly arise, of these thingsI am not certain; but this I observed, that they never were seenagain 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 thisworld, and no further go. 

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

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

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

CHR. Let us take notice of what we see here, for our help for timeto come. This woman escaped one judgment, for she fell not by thedestruction of Sodom; yet she was destroyed by another, as we seeshe 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 judgmentwill overtake such as shall not be prevented by this caution; soKorah, Dathan, and Abiram, with the 250 men that perished in theirsin, 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 Demasand his fellows can stand so confidently yonder to look for thattreasure, which this woman, but for looking behind her, after (forwe read not that she stepped one foot out of the way) was turnedinto a pillar of salt; especially since the judgment which overtookher did make her an example, within sight of where they are; forthey 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 theirhearts are grown desperate in the case; and I cannot tell whoto compare them to so fitly, as to them that pick pockets in thepresence 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 Edenheretofore (Gen. 13:10). This, therefore, provoked Him the more tojealousy, and made their plague as hot as the fire of the Lord outof 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 continuallybefore them, to caution them to the contrary, must be partakersof severest judgments. 

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

I saw, then, that they went on their way to a pleasant river; whichDavid the king called "the river of God, " but John "the river ofthe water of life"[185] (Psa. 65:9; Rev. 22; Ezek. 47). Now theirway lay just upon the bank of the river; here, therefore, Christianand his companion walked with great delight; they drank alsoof the water of the river, which was pleasant, and enlivening totheir weary spirits:[186] besides, on the banks of this river, oneither side, were green trees, that bore all manner of fruit; andthe leaves of the trees were good for medicine; with the fruitof these trees they were also much delighted; and the leaves theyeat to prevent surfeits, and other diseases that are incidentto those that heat their blood by travels. On either side of theriver was also a meadow, curiously beautified with lilies, andit was green all the year long. In this meadow they lay down, andslept; for here they might lie down safely. When they awoke, theygathered again of the fruit of the trees, and drank again of thewater 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 theysang-

Behold ye how these crystal streams do glide, To comfort pilgrimsby the highway side; The meadows green, besides their fragrantsmell, Yield dainties for them: and he that can tell What pleasantfruit, yea, leaves, these trees do yield, Will soon sell all, thathe 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, butthe river and the way for a time parted; at which they were not alittle sorry; yet they durst not go out of the way. Now the wayfrom the river was rough, and their feet tender, by reason oftheir travels; "so the souls of the pilgrims were much discouragedbecause of the way" (Num. 21:4). Wherefore, still as they wenton, 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 togo over into it; and that meadow is called By-path Meadow. Thensaid Christian to his fellow, If this meadow lieth along by ourway-side, let us go over into it. [190] Then he went to the stileto see, and behold, a path lay along by the way, on the other sideof the fence. It is according to my wish, said Christian. Here isthe 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 alongby the way-side? So Hopeful, being persuaded by his fellow, wentafter him over the stile. When they were gone over, and were gotinto the path, they found it very easy for their feet; and withal, they, looking before them, espied a man walking as they did (andhis name was Vain-confidence); so they called after him, and askedhim whither that way led. He said, to the Celestial Gate. [192]Look, said Christian, did not I tell you so? By this you may seewe are right. So they followed, and he went before them. But, behold, the night came on, and it grew very dark; so that theythat 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 withhis fall. [194]

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

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

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

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

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

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

CHR. I am glad I have with me a merciful brother; but we must notstand 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 anydanger, I may be first therein, because by my means we are bothgone out of the way. 

HOPE. No, said Hopeful, you shall not go first; for your mindbeing troubled may lead you out of the way again. Then, for theirencouragement, they heard the voice of one saying, "Set thine hearttoward the highway, even the way which thou wentest; turn again"(Jer. 31:21). But by this time the waters were greatly risen, byreason of which the way of going back was very dangerous. (ThenI 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 goingback they had like to have been drowned nine or 10 times. [199]

Neither could they, with all the skill they had, get again tothe stile that night. Wherefore, at last, lighting under a littleshelter, they sat down there until the day-break; but, being weary, they fell asleep. Now there was, not far from the place where theylay, a castle, called Doubting Castle, the owner whereof was GiantDespair;[200] and it was in his grounds they now were sleeping:wherefore he, getting up in the morning early, and walking up anddown in his fields, caught Christian and Hopeful asleep in hisgrounds. 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 theirway. Then said the Giant, You have this night trespassed on me, by trampling in, and lying on my grounds, and therefore you mustgo along with me. So they were forced to go, because he was strongerthan they. [201] They also had but little to say, for they knewthemselves in a fault. The Giant therefore drove them before him, and put them into his castle, into a very dark dungeon, nasty andstinking to the spirits of these two men (Psa. 88:18). Here thenthey lay from Wednesday morning till Saturday night, without onebit of bread, or drop of drink, or light, or any to ask how theydid; they were therefore here in evil case, and were far fromfriends and acquaintance. Now in this place Christian had doublesorrow, [202] because it was through his unadvised counsel thatthey 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; towit, that he had taken a couple of prisoners, and cast them intohis dungeon, for trespassing on his grounds. Then he asked heralso what he had best to do further to them. So she asked himwhat they were, whence they came, and whither they were bound; andhe told her. Then she counselled him, that when he arose in themorning he should beat them without any mercy. So, when he arose, he getteth him a grievous crab-tree cudgel, and goes down intothe dungeon to them, and there first falls to rating of them as ifthey 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 uponthe floor. This done, he withdraws and leaves them, there to condoletheir misery, and to mourn under their distress. So all that daythey 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 tocounsel them to make away themselves. So when morning was come, he goes to them in a surly manner as before, and perceiving themto be very sore with the stripes that he had given them the daybefore, he told them, that since they were never like to come outof that place, their only way would be forthwith to make an endof themselves, either with knife, halter, or poison, for why, saidhe, should you choose life, seeing it is attended with so muchbitterness?[205] But they desired him to let them go. With thathe looked ugly upon them, and, rushing to them, had doubtless madean end of them himself, but that he fell into one of his fits (forhe sometimes, in sunshiny weather, fell into fits), [206] and lostfor a time the use of his hand; wherefore he withdrew, and leftthem as before, to consider what to do. Then did the prisonersconsult between themselves, whether it was best to take his counselor no; and thus they began to discourse:

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

HOPE. Indeed, our present condition is dreadful, and death wouldbe 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 hathsaid, Thou shalt do no murder: no, not to another man's person;much more, then, are we forbidden to take his counsel to killourselves. Besides, he that kills another, can but commit murderupon his body; but for one to kill himself, is to kill body andsoul at once. And, moreover, my brother, thou talkest of ease inthe grave; but hast thou forgotten the hell, whither for certainthe murderers go? For "no murderer hath eternal life, " &c. [208]And let us consider, again, that all the law is not in the handof Giant Despair. Others, so far as I can understand, have beentaken 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 GiantDespair may die? or that, at some time or other, he may forget tolock us in? or that he may, in a short time, have another of hisfits before us, and may lose the use of his limbs? and if ever thatshould come to pass again, for my part, I am resolved to pluck upthe heart of a man, and to try my utmost to get from under hishand. 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 maycome that may give us a happy release; but let us not be our ownmurderers. With these words, Hopeful at present did moderate themind of his brother; so they continued together (in the dark) thatday, 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 camethere, he found them alive; and truly, alive was all; for now, what for want of bread and water, and by reason of the woundsthey received when he beat them, they could do little but breathe. But, I say, he found them alive; at which he fell into a grievousrage, 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 Christianfell into a swoon;[211] but, coming a little to himself again, they renewed their discourse about the Giant's counsel, and whetheryet they had best to take it or no. Now Christian again seemed tobe for doing it, [212] but Hopeful made his second reply as followeth-

HOPE. My brother, said he, rememberest thou not how valiant thouhast been heretofore? Apollyon could not crush thee, nor couldall that thou didst hear, or see, or feel, in the Valley of theShadow of Death. What hardship, terror, and amazement hast thoualready gone through! And art thou now nothing but fear! Thou seestthat I am in the dungeon with thee, a far weaker man by naturethan 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 withthee I mourn without the light. But let us exercise a little morepatience; remember how thou playedst the man at Vanity Fair, andwast neither afraid of the chain, nor cage, nor yet of bloodydeath. Wherefore let us (at least to avoid the shame, that becomesnot a Christian to be found in) bear up with patience as well aswe can. [213]

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

So when the morning was come, the Giant goes to them again, andtakes them into the castle-yard, and shows them, as his wife hadbidden him. These, said he, were pilgrims as you are, once, andthey trespassed in my grounds, as you have done; and when I thoughtfit, 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 themall the way thither. They lay, therefore, all day on Saturdayin a lamentable case, as before. [215] Now, when night was come, and when Mrs. Diffidence and her husband, the Giant, were got tobed, they began to renew their discourse of their prisoners; andwithal the old Giant wondered, that he could neither by his blowsnor his counsel bring them to an end. And with that his wifereplied, I fear, Said she, that they live in hope that some willcome to relieve them, or that they have picklocks about them, bythe means of which they hope to escape. And sayest thou so, mydear? said the Giant; I will, therefore, search them in the morning. 

Well, on Saturday, about midnight, they began to pray, and continuedin 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, amI, thus to lie in a stinking dungeon, when I may as well walk atliberty! I have a key in my bosom, called Promise, that will, Iam persuaded, open any lock in Doubting Castle. Then said Hopeful, That is good news, good brother; pluck it out of thy bosom, andtry. [217]

Then Christian pulled it out of his bosom, and began to try atthe dungeon door, whose bolt (as he turned the key) gave back, and the door flew open with ease, and Christian and Hopeful bothcame out. Then he went to the outward door that leads into thecastle-yard, and, with his key, opened that door also. After, hewent to the iron gate, for that must be opened too; but that lockwent damnable hard, [218] yet the key did open it. Then they thrustopen the gate to make their escape with speed, but that gate, asit 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 afterthem. [219] Then they went on, and came to the King's highway, andso were safe, because they were out of his jurisdiction. [220]

Now, when they were gone over the stile, they began to contrivewith themselves what they should do at that stile, to preventthose that should come after, from falling into the hands of GiantDespair. [221] So they consented to erect there a pillar, and toengrave upon the side thereof this sentence-"Over this stile isthe way to Doubting Castle, which is kept by Giant Despair, whodespiseth the King of the Celestial Country, and seeks to destroyHis holy pilgrims. " Many, therefore, that followed after, readwhat was written, and escaped the danger. This done, they sangas follows-

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

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

SHEP. These mountains are Immanuel's Land, and they are withinsight of His city; and the sheep also are His, and He laid downHis 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 thatshall get thither indeed. 

CHR. Is the way safe or dangerous?

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

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

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

I saw also in my dream, that when the Shepherds perceived thatthey were wayfaring men, they also put questions to them, to whichthey made answer as in other places; as, Whence came you? And, Howgot you into the way? And, By what means have you so perseveredtherein? For but few of them that begin to come hither, do showtheir face on these mountains. But when the Shepherds heard theiranswers, being pleased therewith, they looked very lovingly uponthem, 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 withthe good of these Delectable Mountains. They then told them thatthey 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 calledup Christian and Hopeful to walk with them upon the mountains: sothey went forth with them, and walked a while, having a pleasantprospect on every side. Then said the Shepherds one to another, Shall we show these Pilgrims some wonders? So when they had concludedto do it, they had them first to the top of a hill Error, whichwas very steep on the furthest side, and bid them look down tothe bottom. So Christian and Hopeful looked down, and saw at thebottom several men dashed all to pieces by a fall that they hadfrom the top. Then said Christian, What meaneth this? The Shepherdsanswered, Have you not heard of them that were made to err, byhearkening to Hymeneus and Philetus, as concerning the faith of theresurrection of the body? (2 Tim. 2:17, 18). They answered, Yes. Then said the Shepherds, Those that you see lie dashed in piecesat the bottom of this mountain are they; and they have continuedto this day unburied, as you see, for an example to others totake heed how they clamber too high, or how they come too nearthe 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, severalmen walking up and down among the tombs that were there; and theyperceived that the men were blind, because they stumbled sometimesupon the tombs, and because they could not get out from amongthem. [228] Then said Christian, What means this?

The Shepherds then answered, Did you not see a little below thesemountains a stile that led into a meadow, on the left hand ofthis way? They answered, Yes. Then said the Shepherds, From thatstile there goes a path that leads directly to Doubting Castle, which is kept by Giant Despair, and these, pointing to them amongthe tombs, came once on pilgrimage as you do now, even till theycame to that same stile; and because the right way was rough inthat place, they chose to go out of it into that meadow, and therewere taken by Giant Despair, and cast into Doubting Castle: where, after they had been a while kept in the dungeon, he at last did putout their eyes, and led them among those tombs, where he has leftthem to wander to this very day, that the saying of the wise manmight 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 tearsgushing out, but yet said nothing to the Shepherds. [230]

Then I saw in my dream, that the Shepherds had them to anotherplace, in a bottom, where was a door in the side of a hill, and theyopened the door, and bid them look in. They looked in, therefore, and saw that within it was very dark and smoky; they also thoughtthat they heard there a rumbling noise as of fire, and a cry ofsome tormented, and that they smelt the scent of brimstone. Thensaid Christian, What means this? The Shepherds told them, Thisis a byway to hell, a way that hypocrites go in at; namely, suchas sell their birthright, with Esau; such as sell their master, with Judas; such as blaspheme the Gospel, with Alexander; and thatlie and dissemble, with Ananias and Sapphira his wife. [231] Thensaid Hopeful to the Shepherds, I perceive that these had on them, even every one, a show of pilgrimage, as we have now; had theynot?

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

HOPE. How far might they go on in pilgrimage in their day, sincethey 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 theStrong 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 theShepherds a desire they should; so they walked together towardsthe 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 tothe top of a high hill, called Clear, and gave them their glassto look. 

Then they essayed to look, but the remembrance of that last thingthat the Shepherds had showed them, made their hands shake; bymeans of which impediment, they could not look steadily throughthe glass; yet they thought they saw something like the gate, andalso 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 othermen are kept conceal'd Come to the Shepherds, then, if you wouldsee Things deep, things hid, and that mysterious be. [235]

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

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

IGNOR. Sir, I was born in the country that lieth off there, alittle 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 findsome difficulty there. 

IGNOR. As other good people do, said he. 

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

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

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

IGNOR. Gentlemen, ye be utter strangers to me, I know you not; becontent to follow the religion of your country, and I will followthe religion of mine. I hope all will be well. And as for thegate that you talk of, all the world knows that that is a greatway off of our country. I cannot think that any man in all ourparts doth so much as know the way to it, nor need they matterwhether they do or no, since we have, as you see, a fine pleasantgreen lane, that comes down from our country, the next way intothe way. 

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

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

HOPE. He further added, It is not good, I think, to say all to himat 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 theyhad passed him a little way, they entered into a very dark lane, where they met a man whom seven devils had bound with seven strongcords, and were carrying of him back to the door that they sawon the side of the hill[240] (Matt. 12:45; Prov. 5:22). Now goodChristian began to tremble, and so did Hopeful his companion; yetas the devils led away the man, Christian looked to see if he knewhim; and he thought it might be one Turn-away, that dwelt in thetown of Apostasy. But he did not perfectly see his face, for hedid hang his head like a thief that is found. [241] But being oncepast, Hopeful looked after him, and espied on his back a paper withthis inscription, "Wanton professor, and damnable apostate. "[242]Then said Christian to his fellow, Now I call to remembrance, thatwhich 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 dweltin the town of Sincere. The thing was this: At the entering in atthis passage, there comes down from Broad-way Gate, a lane calledDead Man's Lane;[243] so called because of the murders that arecommonly done there; and this Little-faith going on pilgrimage, as we do now, chanced to sit down there, and slept. Now therehappened, 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, wherehe was, came galloping up with speed. Now the good man was justawake from his sleep, and was getting up to go on his journey. So they came up all to him, and with threatening language bid himstand. At this, Little-faith looked as white as a cloud, and hadneither power to fight nor fly. Then said Faint-heart, Deliver thypurse. But he making no haste to do it (for he was loath to losehis money), Mistrust ran up to him, and thrusting his hand intohis pocket, pulled out thence a bag of silver. Then he cried out, Thieves! Thieves! With that, Guilt, with a great club that wasin his hand, struck Little-faith on the head, and with that blowfelled him flat to the ground; where be lay bleeding as one thatwould bleed to death. [244] All this while the thieves stood by. But, at last, they hearing that some were upon the road, and fearinglest it should be one Great-grace, that dwells in the city ofgood-confidence, they betook themselves to their heels, and leftthis good man to shift for himself. Now, after a while, Little-faithcame to himself, and getting up, made shift to scrabble on hisway. [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, sothose he kept still. But, as I was told, the good man was muchafflicted 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 hada little odd money left, but scarce enough to bring him to hisjourney'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 hisjewels 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 ofthe 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 itnot through any good cunning of his; for he, being dismayed withtheir coming upon him, had neither power nor skill to hide anything;so it was more by good Providence than by his endeavour, that theymissed of that good thing. [248]

HOPE. But it must needs be a comfort to him, that they got notthis jewel from him. [249]

CHR. It might have been great comfort to him, had he used it ashe should; but they that told me the story said, that he made butlittle use of it all the rest of the way, and that because of thedismay that he had in the taking away his money; indeed, he forgotit a great part of the rest of his journey; and besides, whenat any time it came into his mind, and he began to be comfortedtherewith, then would fresh thoughts of his loss come again uponhim, 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 anyof us, had we been used as he, to be robbed, and wounded too, andthat in a strange place, as he was? It is a wonder he did not diewith grief, poor heart! I was told that he scattered almost allthe rest of the way with nothing but doleful and bitter complaints;telling also to all that overtook him, or that he overtook in theway as he went, where he was robbed, and how; who they were thatdid it, and what he lost; how he was wounded, and that he hardlyescaped with his life. [250]

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

CHR. Thou talkest like one upon whose head is the shell to thisvery day; for what should he pawn them, or to whom should he sellthem? In all that country where he was robbed, his jewels werenot accounted of; nor did he want that relief which could fromthence be administered to him. Besides, had his jewels been missingat the gate of the Celestial City, he had (and that he knew wellenough) been excluded from an inheritance there; and that wouldhave been worse to him than the appearance and villany of 10, 000thieves. 

HOPE. Why art thou so tart, my brother? Esau sold his birthright, andthat for a mess of pottage, and that birthright was his greatestjewel; 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, asalso that caitiff did; but you must put a difference betwixt Esauand Little-faith, and also betwixt their estates. Esau's birthrightwas typical, but Little-faith's jewels were not so; Esau's bellywas his god, but Little-faith's belly was not so; Esau's want layin his fleshly appetite, Little-faith's did not so. Besides, Esaucould see no further than to the fulfilling of his lusts; "BeholdI am at the point to die (said he), and what profit shall thisbirthright do me?" (Gen. 25:32). But Little-faith, though it washis lot to have but a little faith, was by his little faith keptfrom such extravagances, and made to see and prize his jewelsmore than to sell them, as Esau did his birthright. You read notanywhere that Esau had faith, no, not so much as a little; thereforeno marvel if, where the flesh only bears sway (as it will in thatman where no faith is to resist), if he sells his birthright, andhis soul and all, and that to the devil of hell; for it is withsuch, as it is with the ass, who in her occasions cannot be turnedaway (Jer. 2:24). When their minds are set upon their lusts, theywill have them whatever they cost. But Little-faith was of anothertemper, his mind was on things divine; his livelihood was uponthings that were spiritual, and from above; therefore, to whatend should he that is of such a temper sell his jewels (had therebeen any that would have bought them) to fill his mind with emptythings? Will a man give a penny to fill his belly with hay; or canyou 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 theythat have faith, saving faith, though but a little of it, cannotdo so. Here, therefore, my brother, is thy mistake. 

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

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

HOPE. But, Christian, these three fellows, I am persuaded inmy heart, are but a company of cowards;[253] would they have runelse, think you, as they did, at the noise of one that was comingon the road? Why did not Little-faith pluck up a greater heart? Hemight, methinks, Have stood one brush with them, and have yieldedwhen there had been no remedy. 

CHR. That they are cowards, many have said, but few have found itso in the time of trial. As for a great heart, Littlefaith hadnone; and I perceive by thee, my brother, hadst thou been theman concerned, thou art but for a brush, and then to yield. And, verily, since this is the height of thy stomach, now they are ata 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 serveunder the king of the bottomless pit, who, if need be, will comein to their aid himself, and his voice is as the roaring of alion (Psa. 7:2; 1 Peter 5:8). I myself have been engaged as thisLittle-faith was, and I found it a terrible thing. These threevillains set upon me, and I beginning, like a Christian, to resist, they gave but a call, and in came their master. I would, as thesaying is, have given my life for a penny; but that, as God wouldhave it, I was clothed with armour of proof. Aye, and yet, thoughI was so harnessed, I found it hard work to quit myself like aman. No man can tell what in that combat attends us, but he thathath been in the battle himself. [254]

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

CHR. True, they have often fled, both they and their master, whenGreat-grace hath but appeared; and no marvel; for he is the King'sChampion. But, I trow, [256] you will put some difference betwixtLittle-faith and the King's Champion. All the King's subjectsare not His champions, nor can they, when tried, do such feats ofwar as he. Is it meet to think that a little child should handleGoliath as David did? Or that there should be the strength ofan ox in a wren? Some are strong, some are weak; some have greatfaith, some have little. This man was one of the weak, and thereforehe 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 musttell 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 wellenough with them; yet, if they get within him, even Faint-heart, Mistrust, or the other, it shall go hard but they will throw uphis heels. And when a man is down, you know, what can he do?

Whoso looks well upon Great-grace's face, shall see those scarsand cuts there, that shall easily give demonstration of what Isay. Yea, once I heard that he should say (and that when he wasin the combat), "We despaired even of life. "[257] How did thesesturdy 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 somedo say of him that he is the prince of the apostles, they handledhim 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, comesin to help them; and of him it is said, "The sword of him thatlayeth at him cannot hold; the spear, the dart, nor the habergeon:he esteemeth iron as straw, and brass as rotten wood. The arrowcannot make him flee; sling stones are turned with him intostubble. Darts are counted as stubble: he laugheth at the shakingof a spear" (Job. 12:26-29). What can a man do in this case? Itis true, if a man could, at every turn, have Job's horse, and hadskill and courage to ride him, he might do notable things; "forhis neck is clothed with thunder, he will not be afraid of thegrasshopper; the glory of his nostrils is terrible; he paweth inthe valley, and rejoiceth in his strength, he goeth on to meetthe armed men. He mocketh at fear, and is not affrighted, neitherturneth he back from the sword. The quiver rattleth against him, the glittering spear, and the shield. He swalloweth the ground withfierceness and rage, neither believeth he that it is the sound ofthe trumpet. He saith among the trumpets, Ha, ha! and he smelleththe 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 tomeet with an enemy, nor vaunt as if we could do better, when wehear of others that they have been toiled, nor be tickled at thethoughts of our own manhood; for such commonly come by the worstwhen tried. [258] Witness Peter, of whom I made mention before. Hewould swagger, aye, he would; he would, as his vain mind promptedhim 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'shighway, two things become us to do:

1. To go out harnessed, and to be sure to take a shield withus; for it was for want of that, that he that laid so lustily atLeviathan 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 ableto 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 inthe Valley of the Shadow of Death; and Moses was rather for dyingwhere 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 webe afraid of ten thousands that shall set themselves against us?(Psa. 3:5-8; 27:1-3). But, without Him, the proud helpers "fallunder 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 withno more such brunts; though, I fear, we are not got beyond alldanger. [261] However, since the lion and the bear have not asyet devoured me, I hope God will also deliver us from the nextuncircumcised 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 avictor be Over ten thousand, else scarce over three. 

So they went on, and Ignorance followed. They went then till theycame 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 shouldgo; and here they knew not which of the two to take, for bothseemed straight before them; therefore, here they stood still toconsider. 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 weregoing to the Celestial City, but knew not which of these waysto 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 theydesired to go to, that, in little time, their faces were turnedaway from it; yet they followed him. But by and by, before theywere aware, he led them both within the compass of a net, in whichthey were both so entangled, that they knew not what to do; andwith that the white robe fell off the black man's back. Then theysaw 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 anerror. Did not the Shepherds bid us beware of the flatterers? Asis the saying of the wise man, so we have found it this day, "Aman 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, forour more sure finding thereof; but therein we have also forgottento read, and have not kept ourselves from the paths of the destroyer. Here David was wiser than we; for, saith he, "Concerning the worksof men, by the word of thy lips, I have kept me from the paths ofthe destroyer" (Psa. 16:4). Thus they lay bewailing themselves inthe 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 theplace where they were, he asked them whence they came, and whatthey did there. They told him that they were poor pilgrims goingto Zion, but were led out of their way by a black man, clothed inwhite, who bid us, said they, follow him, for he was going thithertoo. 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 menout. Then said he to them, Follow me, that I may set you in yourway again. So he led them back to the way which they had left tofollow the Flatterer. Then he asked them, saying, Where did you liethe last night? They said, With the Shepherds, upon the DelectableMountains. He asked them then, if they had not of those Shepherdsa 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. Heasked, moreover, if the Shepherds did not bid them beware of theFlatterer. 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 waywherein 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 otherdirections of the Shepherds. So they thanked him for all hiskindness, and went softly along the right way, singing-

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

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

HOPE. I see him, let us take heed to ourselves now, lest he shouldprove a flatterer also. So he drew nearer and nearer, and at lastcame up unto them. His name was Atheist, and he asked them whitherthey 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 takeupon you so tedious a journey, and yet are like to have nothingbut 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 allthis world. [265]

CHR. But there is in the world to come. 

ATHEIST. When I was at home in mine own country, I heard as younow affirm, and from that hearing went out to see, and have beenseeking this city this 20 years; but find no more of it than Idid 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 tobe found. 

ATHEIST. Had not I, when at home, believed, I had not come thusfar to seek; but finding none (and yet I should, had there beensuch a place to be found, for I have gone to seek it further thanyou), I am going back again, and will seek to refresh myself withthe things that I then cast away, for hopes of that which, I nowsee, is not. [266]

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

HOPE. Take heed, he is one of the flatterers; remember what it hathcost 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 overtakeus again[268] (2 Cor. 5:7). 

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

CHR. My brother, I did not put the question to thee, for that Idoubted of the truth of our belief myself, but to prove thee, andto fetch from thee a fruit of the honesty of thy heart. As forthis man, I know that he is blinded by the god of this world. Letthee and I go on, knowing that we have belief of the truth, "andno lie is of the truth" (1 John 2:21). 

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

I saw then in my dream, that they went till they came into acertain country, whose air naturally tended to make one drowsy, if he came a stranger into it. And here Hopeful began to be verydull and heavy of sleep; wherefore he said unto Christian, I donow 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 awakemore. 

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

CHR. Do you not remember that one of the Shepherds bid us bewareof the Enchanted Ground?[272] He meant by that, that we shouldbeware 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 thatthe wise man saith, "Two are better than one. " Hitherto hath thycompany been my mercy, and thou shalt have a good reward for thylabour. (Eccl. 4:9). CHR. Now then, said Christian, to preventdrowsiness 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 howthese two pilgrims talk together: Yea, let them learn of them, inany wise, Thus to keep ope their drowsy slumb'ring eyes. Saints'fellowship, if it be manag'd well, Keeps them awake, and that inspite 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 ofmy soul?

CHR. Yes, that is my meaning. 

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

CHR. What things were they?

HOPE. All the treasures and riches of the world. Also I delightedmuch 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 areDivine, 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 thatfor these things' sake, "cometh the wrath of God upon the childrenof 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; butendeavoured, when my mind at first began to be shaken with theWord, to shut mine eyes against the light thereof. 

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

HOPE. The causes were, 1. I was ignorant that this was the workof God upon me. I never thought that by awakenings for sin, Godat first begins the conversion of a sinner. 2. Sin was yet verysweet to my flesh, and I was loath to leave it. 3. I could not tellhow to part with mine old companions, their presence and actionswere so desirable unto me. 4. The hours in which convictions wereupon me, were such troublesome and such heart-affrighting hours, that I could not bear, no not so much as the remembrance of themupon 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 thenI 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 quicklycome to judgment. 

CHR. And could you at any time, with ease, get off the guilt ofsin, [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 mindwas 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, thoughtI, I am sure to be damned. 

CHR. And did you endeavour to mend? HOPE. Yes; and fled from notonly my sins, but sinful company too; and betook me to religiousduties, as prayer, reading, weeping for sin, speaking truth tomy neighbours, &c. These things did I, with many others, too muchhere to relate. 

CHR. And did you think yourself well then?

HOPE. Yes, for a while; but, at the last, my trouble came tumblingupon 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, especiallysuch 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, Weare unprofitable" (Luke 17:10); with many more such like. Fromwhence I began to reason with myself thus: If ALL my righteousnessesare filthy rags; if, by the deeds of the law, NO man can bejustified; 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 furtherthought thus: If a man runs a hundred pounds into the shopkeeper'sdebt, and after that shall pay for all that he shall fetch; yet, if this old debt stands still in the book uncrossed, for that theshopkeeper may sue him, and cast him into prison till he shallpay the debt. 

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

HOPE. Why, I thought thus with myself: I have, by my sins, runa great way into God's book, and that my now reforming will notpay off that score; therefore I should think still, under all mypresent amendments, But how shall I be freed from that damnationthat 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 lateamendments, is, that if I look narrowly into the best of what Ido now, I still see sin, new sin, mixing itself with the best ofthat I do; so that now I am forced to conclude, that notwithstandingmy former fond conceits of myself and duties, I have committedsin enough in one duty to send me to hell, [276] though my formerlife 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 toFaithful, for he and I were well acquainted. And he told me, thatunless I could obtain the righteousness of a man that never hadsinned, 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 withmine own amendment, I had called him fool for his pains; but now, since I see mine own infirmity, and the sin that cleaves to mybest 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 besaid, that He never committed sin?

HOPE. I must confess the words at first sounded strangely, butafter a little more talk and company with him, I had full convictionabout it. 

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

HOPE. Yes, and he told me it was the Lord Jesus, that dwelleth onthe right hand of the Most High. And thus, said he, you must bejustified by Him, even by trusting to what He hath done by Himselfin the days of His flesh, and suffered when He did hang on thetree. I asked him further, how that man's righteousness could beof that efficacy to justify another before God? And he told me Hewas 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 worthinessof 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 thoughtHe 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 hegave me a book of Jesus, His inditing, to encourage me the morefreely to come; and he said, concerning that book, that everyjot 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 toldme, I must entreat upon my knees, with all my heart and soul, theFather 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, whereHe sits all the year long, to give pardon and forgiveness to themthat 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, thatif His righteousness had not been, or I have not faith in thatrighteousness, I am utterly cast away. [278] Lord, I have heardthat Thou art a merciful God, and hast ordained that Thy Son JesusChrist should be the Saviour of the world; and moreover, that thouart willing to bestow Him upon such a poor sinner as I am (and Iam a sinner indeed), Lord, take therefore this opportunity, andmagnify Thy grace in the salvation of my soul, through Thy SonJesus 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, norfifth; 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, towit, that without the righteousness of this Christ, all the worldcould not save me; and therefore, thought I with myself, if I leaveoff 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 itwill surely come, it will not tarry" (Hab. 2:3). So I continuedpraying 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 ofmy understanding (Eph. 1:18, 19); and thus it was: One day I wasvery sad, I think sadder than at any one time in my life, and thissadness was through a fresh sight of the greatness and vilenessof my sins. And as I was then looking for nothing but hell, andthe 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" (Acts16:31). 

But I replied, Lord, I am a great, a very great sinner. And Heanswered, "My grace is sufficient for thee"[280] (2 Cor. 12:9). Then I said, But, Lord, what is believing? And then I saw fromthat saying, "He that cometh to Me shall never hunger, and he thatbelieveth on Me shall never thirst"; that believing and comingwas all one; and that he that came, that is, ran out in his heartand affections after salvation by Christ, he indeed believed inChrist (John 6:35). Then the water stood in mine eyes, and I askedfurther, But, Lord, may such a great sinner as I am, be indeedaccepted of Thee, and be saved by Thee? And I heard him say, "Andhim 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 comingto Thee, that my faith may be placed aright upon Thee? Then Hesaid, "Christ Jesus came into the world to save sinners" (1 Tim. 1:15). "He is the end of the law for righteousness to every onethat believeth" (Rom. 10:4). "He died for our sins, and rose againfor our justification" (Rom. 4:25). "He loved us, and washed usfrom our sins in His own blood" (Rev. 1:5). "He is mediator betwixtGod and us" (1 Tim. 2:5). "He ever liveth to make intercessionfor us" (Heb. 7:25). From all which I gathered, that I must lookfor righteousness in His person, and for satisfaction for my sinsby His blood; that what He did in obedience to His Father's law, and in submitting to the penalty thereof, was not for Himself, butfor him that will accept it for his salvation, and be thankful. And now was my heart full of joy, mine eyes full of tears, andmine affections running over with love to the name, people, andways of Jesus Christ. [281]

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

HOPE. It made me see that all the world, notwithstanding all therighteousness thereof, is in a state of condemnation. It made mesee that God the Father, though He be just, can justly justify thecoming sinner. It made me greatly ashamed of the vileness of myformer life, and confounded me with the sense of mine own ignorance;for there never came thought into my heart before now, that showedme 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 ofthe Lord Jesus; yea, I thought that had I now a thousand gallonsof blood in my body, I could spill it all for the sake of the LordJesus. [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 withus 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 sobehind?

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

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

IGNOR. I hope well; for I am always full of good motions, thatcome 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 ofthe 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 hardermatter than many are aware of. But why, or by what, art thoupersuaded 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 mayminister comfort to him in the hopes of that thing, for which heyet has no ground to hope. 

IGNOR. But my heart and life agree together, and therefore my hopeis 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! Exceptthe Word of God beareth witness in this matter, other testimonyis of no value. 

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

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

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

CHR. There are good thoughts of divers kinds; some respectingourselves, 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 ofGod?

CHR. When we pass the same judgment upon ourselves which the Wordpasses. To explain myself-the Word of God saith of persons in anatural condition, "There is none righteous, there is none thatdoeth good" (Rom. 3). It saith also, that "every imagination ofthe 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, havingsense thereof then are our thoughts good ones, because accordingto the Word of God. 

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

CHR. Therefore thou never hadst one good thought concerning thyselfin thy life. But let me go on. As the Word passeth a judgmentupon our heart, so it passeth a judgment upon our ways; and whenour thoughts of our hearts and ways agree with the judgment whichthe Word giveth of both, then are both good, because agreeingthereto. 

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 arenaturally 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 hedoth sensibly, and with heart humiliation, thus think, then hathhe good thoughts of his own ways, because his thoughts now agreewith 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 thoughtsof God do agree with what the Word saith of Him; and that is, whenwe think of His being and attributes as the Word hath taught, ofwhich I cannot now discourse at large; but to speak of Him withreference to us: Then we have right thoughts of God, when we thinkthat He knows us better than we know ourselves, and can see sinin us when and where we can see none in ourselves; when we thinkHe knows our inmost thoughts, and that our heart, with all itsdepths, is always open unto His eyes; also, when we think that allour righteousness stinks in His nostrils, and that, therefore, Hecannot abide to see us stand before Him in any confidence, evenin all our best performances. 

IGNOR. Do you think that I am such a fool as to think God can seeno further than I? or, that I would come to God in the best of myperformances?

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

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

CHR. How! think thou must believe in Christ, when thou seestnot thy need of Him! Thou neither seest thy original nor actualinfirmities; but hast such an opinion of thyself, and of whatthou dost, as plainly renders thee to be one that did never seea necessity of Christ's personal righteousness to justify theebefore 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 shallbe justified before God from the curse, through His graciousacceptance of my obedience to His law. Or thus, Christ makes myduties, that are religious, acceptable to His Father, by virtueof 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 isnowhere described in the Word. 

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

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

4. Therefore, this faith is deceitful, even such as will leavethee under wrath, in the day of God Almighty; for true justifyingfaith puts the soul, as sensible of its lost condition by thelaw, upon flying for refuge unto Christ's righteousness, whichrighteousness of His is not an act of grace, by which He maketh, forjustification, thy obedience accepted with God; but His personalobedience to the law, in doing and suffering for us what thatrequired at our hands; this righteousness, I say, true faithaccepteth; under the skirt of which, the soul being shrouded, andby it presented as spotless before God, it is accepted, and acquitfrom condemnation. [292]

IGNOR. What! would you have us trust to what Christ, in His ownperson, has done without us? This conceit would loosen the reinsof our lust, and tolerate us to live as we list; for what matterhow we live, if we may be justified by Christ's personal righteousnessfrom all, when we believe it?

CHR. Ignorance is thy name, and as thy name is, so art thou; eventhis thy answer demonstrateth what I say. Ignorant thou art ofwhat justifying righteousness is, and as ignorant how to securethy soul, through the faith of it, from the heavy wrath of God. Yea, thou also art ignorant of the true effects of saving faithin this righteousness of Christ, which is, to bow and win overthe heart to God in Christ, to love His name, His Word, ways, andpeople, 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 whatboth you, and all the rest of you, say about that matter, is butthe fruit of distracted brains. 

HOPE. Why, man! Christ is so hid in God from the natural apprehensionsof the flesh, that He cannot by any man be savingly known, unlessGod 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 whimsiesas you. 

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

IGNOR. You go so fast, I cannot keep pace with you. Do you go onbefore; 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. Butif 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 mustwalk by ourselves again. 

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

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

CHR. Indeed the Word saith, "He hath blinded their eyes, lest theyshould see, " &c. But now we are by ourselves, what do you thinkof 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 theelder man. 

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

HOPE. I do believe, as you say, that fear tends much to men'sgood, 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 theWord, "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 ofGod, his Word, and ways, keeping it tender, and making it afraidto turn from them, to the right hand or to the left, to anything, that may dishonour God, break its peace, grieve the Spirit, orcause the enemy to speak reproachfully. [298]

HOPE. Well said; I believe you have said the truth. Are we nowalmost 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. Butlet us return to our matter. Now the ignorant know not that suchconvictions as tend to put them in fear are for their good, andtherefore 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, theyresist them as things that directly tend to their overthrow. 2. They also think that these fears tend to the spoiling of theirfaith, when, alas for them, poor men that they are, they have noneat all! and therefore they harden their hearts against them. 3. They presume they ought not to fear; and therefore, in despite ofthem, wax presumptuously confident. 4. They see that those fearstend 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 Ignoranceby 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 Temporaryin your parts, who was a forward man in religion then?[301]

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

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

HOPE. I am of your mind, for, my house not being above three milesfrom him, he would ofttimes come to me, and that with many tears. Truly I pitied the man, and was not altogether without hope ofhim; 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 oneSave-self, and then he became a stranger to me. 

HOPE. Now, since we are talking about him, let us a little inquireinto 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 theirminds are not changed; therefore, when the power of guilt wearethaway, that which provoked them to be religious ceaseth, whereforethey naturally turn to their own course again, even as we see thedog that is sick of what he has eaten, so long as his sicknessprevails, he vomits and casts up all; not that he doth thisof a free mind (if we may say a dog has a mind), but because ittroubleth his stomach; but now, when his sickness is over, and sohis stomach eased, his desire being not at all alienate from hisvomit, he turns him about and licks up all, and so it is true whichis written, "The dog is turned to his own vomit again" (2 Peter2:22). [302] Thus I say, being hot for Heaven, by virtue only ofthe sense and fear of the torments of hell, as their sense of hell, and the fears of damnation, chills and cools, so their desires forHeaven and salvation cool also. So then it comes to pass, thatwhen their guilt and fear is gone, their desires for Heaven andhappiness die, and they return to their course again. [303]

2. Another reason is, they have slavish fears that do overmasterthem; I speak now of the fears that they have of men, for "thefear of man bringeth a snare" (Prov. 29:25). So then, though theyseem to be hot for Heaven, so long as the flames of hell are abouttheir ears, yet, when that terror is a little over, they betakethemselves to second thoughts; namely, that it is good to bewise, and not to run (for they know not what) the hazard of losingall, or, at least, of bringing themselves into unavoidable andunnecessary troubles, and so they fall in with the world again. 

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

4. Guilt, and to meditate terror, are grievous to them. They likenot to see their misery before they come into it; though perhapsthe sight of it first, if they loved that sight, might make themfly 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 theterrors and wrath of God, they harden their hearts gladly, andchoose 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 theyare but like the felon that standeth before the judge, he quakesand trembles, and seems to repent most heartily, but the bottomof all is the fear of the halter; not that he hath any detestationof the offence, as is evident, because, let but this man have hisliberty, 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, doyou show me the manner thereof. [304]

CHR. So I will, willingly. 

1. They draw off their thoughts, all that they may, from theremembrance 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 someof the godly; and that devilishly, that they may have a seemingcolour to throw religion (for the sake of some infirmity they haveespied 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 arecounted honest, that they may the more boldly do it through theirexample. 

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 amiracle of grace prevent it, they everlastingly perish in theirown deceivings. [305]

Now I saw in my dream, that by this time the Pilgrims were gotover the Enchanted Ground, and entering into the country of Beulah, whose air was very sweet and pleasant, the way lying directly throughit, they solaced themselves there for a season (Isa. 62:4). Yea, here they heard continually the singing of birds, and saw everyday the flowers appear in the earth, and heard the voice of theturtle in the land (Song. 2:10-12). In this country the sun shinethnight and day; wherefore this was beyond the Valley of the Shadowof Death, and also out of the reach of Giant Despair, neithercould they from this place so much as see Doubting Castle. [306]Here they were within sight of the city they were going to, alsohere met them some of the inhabitants thereof; for in this landthe Shining Ones commonly walked, because it was upon the bordersof Heaven. In this land also the contract between the bride and thebridegroom was renewed; yea, here, "As the bridegroom rejoicethover 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 metwith 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 salvationcometh! Behold, His reward is with Him!" (v. 11). Here all theinhabitants of the country called them, "The holy people, Theredeemed of the Lord, Sought out, " &c. (v. 12). 

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

But being a little strengthened, and better able to bear theirsickness, they walked on their way, and came yet nearer and nearer, where were orchards, vineyards, and gardens, and their gates openedinto the highway. Now, as they came up to these places, behold, the gardener stood in the way, to whom the Pilgrims said, Whosegoodly vineyards and gardens are these? He answered, They are theKing's, and are planted here for His own delight, and also for thesolace 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, whereHe delighted to be; and here they tarried and slept. [309]

Now I beheld in my dream, that they talked more in their sleep atthis time than ever they did in all their journey; and being ina muse thereabout, the gardener said even to me, Wherefore musestthou at the matter? It is the nature of the fruit of the grapesof these vineyards to go down so sweetly, as to cause the lips ofthem that are asleep to speak. [310]

So I saw that when they awoke, they addressed themselves to go upto the city. But, as I said, the reflection of the sun upon thecity (for "the city was pure gold), " (Rev. 21:18), was so extremelyglorious, that they could not, as yet, with open face behold it, but through an instrument made for that purpose (2 Cor. 3:18). SoI saw, that as they went on, there met them two men, in raimentthat 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 anddangers, what comforts and pleasures they had met in the way; andthey told them. Then said the men that met them, You have but twodifficulties more to meet with, and then you are in the city. [312]

Christian then, and his companion, asked the men to go alongwith them; so they told them they would. But, said they, you mustobtain it by your own faith. So I saw in my dream that they wenton 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 thesight, therefore, of this river, the Pilgrims were much stunned:but the men that went with them said, You must go through, or youcannot come at the gate. [313]

The Pilgrims then began to inquire if there was no other way tothe gate; to which they answered, Yes; but there hath not any, save two, to wit, Enoch and Elijah, been permitted to tread thatpath, since the foundation of the world, nor shall, until thelast trumpet shall sound (1 Cor. 15:51, 52). The Pilgrims then, especially Christian, began to despond in their minds, and lookedthis way and that, but no way could be found by them, by whichthey might escape the river. [314] Then they asked the men if thewaters were all of a depth. They said, No; yet they could nothelp them in that case; for, said they, you shall find it deeperor shallower, as you believe in the King of the place. 

They then addressed themselves to the water; and entering, Christianbegan 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 wavesgo over me! Selah. [315]

Then said the other, Be of good cheer, my brother, I feel thebottom, and it is good. Then, said Christian, Ah! my friend, "thesorrows of death have compassed me about"; I shall not see theland that flows with milk and honey; and with that a great darknessand horror fell upon Christian, so that he could not see beforehim. Also here he in great measure lost his senses, so that hecould neither remember, nor orderly talk of any of those sweetrefreshments that he had met with in the way of his pilgrimage. But all the words that he spake still tended to discover that hehad horror of mind, and heart fears that he should die in thatriver, and never obtain entrance in at the gate. Here also, as theythat stood by perceived, he was much in the troublesome thoughtsof the sins that he had committed, both since and before he beganto be a pilgrim. It was also observed that he was troubled withapparitions of hobgoblins and evil spirits; for ever and anon hewould intimate so much by words. [316] Hopeful, therefore, here hadmuch ado to keep his brother's head above water; yea, sometimeshe would be quite gone down, and then, ere awhile, he would riseup again half dead. Hopeful also would endeavour to comfort him, saying, Brother, I see the gate, and men standing by to receiveus; but Christian would answer, It is you, it is you they waitfor; you have been Hopeful ever since I knew you. [317] And sohave you, said he to Christian. Ah, brother! said he, surely if Iwere right He would now arise to help me; but for my sins He hathbrought me into the snare, and hath left me. Then said Hopeful, My brother, you have quite forgot the text, where it is said ofthe wicked, "There are no bands in their death; but their strengthis firm. They are not in trouble as other men, neither are theyplagued like other men" (Psa. 73:4, 5). These troubles and distressesthat you go through in these waters are no sign that God hathforsaken you; but are sent to try you, whether you will call tomind that which heretofore you have received of His goodness, andlive 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, JesusChrist maketh thee whole;[319] and with that Christian brake outwith a loud voice, O! I see Him again, and He tells me, "When thoupassest through the waters, I will be with thee; and through therivers, they shall not overflow thee" (Isa. 43:2). Then they bothtook courage, and the enemy was after that as still as a stone, until they were gone over. Christian therefore presently foundground to stand upon, and so it followed that the rest of the riverwas but shallow. Thus they got over. [320] Now, upon the bank ofthe 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 forthto minister for those that shall be heirs of salvation. Thus theywent along towards the gate. [321] Now you must note that the citystood upon a mighty hill, but the Pilgrims went up that hill withease, because they had these two men to lead them up by the arms;also, they had left their mortal garments behind them in theriver, for though they went in with them, they came out withoutthem. They, therefore, went up here with much agility and speed, though the foundation upon which the city was framed was higherthan the clouds. [322] They, therefore, went up through the regionsof the air, sweetly talking as they went, being comforted, becausethey safely got over the river, and had such glorious companionsto attend them. [323]

The talk they had with the Shining Ones was about the glory ofthe place; who told them that the beauty and glory of it wasinexpressible. There, said they, is the "Mount Zion, the heavenlyJerusalem, the innumerable company of angels, and the spirits ofjust men made perfect" (Heb. 12:22-24). You are going now, saidthey, to the paradise of God, wherein you shall see the tree oflife, and eat of the never-fading fruits thereof; and when youcome there, you shall have white robes given you, and your walkand talk shall be every day with the King, even all the days ofeternity (Rev. 2:7; 3:4; 22:5). There you shall not see againsuch things as you saw when you were in the lower region upon theearth, to wit, sorrow, sickness, affliction, and death, "for theformer things are passed away. " You are now going to Abraham, toIsaac, and Jacob, and to the prophets-men that God hath taken awayfrom 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 whomit was answered, You must there receive the comforts of all yourtoil, and have joy for all your sorrow; you must reap what youhave sown, even the fruit of all your prayers, and tears, andsufferings for the King by the way (Gal. 6:7). In that place youmust wear crowns of gold, and enjoy the perpetual sight and visionof the Holy One, for "there you shall see Him as He is" (1 John3:2). There also you shall serve Him continually with praise, with shouting and thanksgiving, whom you desired to serve in theworld, though with much difficulty, because of the infirmity ofyour flesh. There your eyes shall be delighted with seeing, andyour ears with hearing the pleasant voice of the Mighty One. Thereyou shall enjoy your friends again, that are gone thither beforeyou; and there you shall with joy receive, even every one thatfollows into the holy place after you. There also shall you beclothed with glory and majesty, and put into an equipage fit toride out with the King of glory. When He shall come with sound oftrumpet in the clouds, as upon the wings of the wind, you shallcome with Him; and when He shall sit upon the throne of judgment, you shall sit by Him; yea, and when He shall pass sentence uponall the workers of iniquity, let them be angels or men, you alsoshall have a voice in that judgment, because they were His and yourenemies (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 companyof 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 lovedour Lord when they were in the world, and that have left all forHis holy name; and He hath sent us to fetch them, and we havebrought them thus far on their desired journey, that they may goin and look their Redeemer in the face with joy. Then the heavenlyhost gave a great shout, saying, "Blessed are they which arecalled unto the marriage supper of the Lamb" (Rev. 19:9). Therecame out also at this time to meet them, several of the King'strumpeters, clothed in white and shining raiment, who, with melodiousnoises, and loud, made even the heavens to echo with their sound. These trumpeters saluted Christian and his fellow with 10, 000welcomes from the world; and this they did with shouting, andsound of trumpet. 

This done, they compassed them round on every side; some wentbefore, some behind, and some on the right hand, some on the left(as it were to guard them through the upper regions), continuallysounding as they went, with melodious noise, in notes on high;so that the very sight was to them that could behold it, as ifHeaven itself was come down to meet them. [325] Thus, therefore, they walked on together; and as they walked, ever and anon thesetrumpeters, even with joyful sound, would, by mixing their musicwith looks and gestures, still signify to Christian and his brother, how welcome they were into their company, and with what gladnessthey came to meet them; and now were these two men, as it were, in Heaven, before they came at it, being swallowed up with thesight of angels, and with hearing of their melodious notes. Herealso they had the city itself in view, and they thought they heardall the bells therein to ring, to welcome them thereto. But aboveall, the warm and joyful thoughts that they had about their owndwelling there, with such company, and that forever and ever. Oby 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 overit in letters of gold, "Blessed are they that do His commandments, that they may have right to the tree of life, and may enter inthrough the gates into the city" (Rev. 22:14). 

Then I saw in my dream, that the Shining Men bid them call at thegate; the which, when they did, some looked from above over thegate, to wit, Enoch, Moses, and Elijah, &c. , to whom it was said, These pilgrims are come from the City of Destruction, for the lovethat they bear to the King of this place; and then the pilgrimsgave in unto them each man his certificate, [327] which they hadreceived in the beginning; those, therefore, were carried intothe King, who, when He had read them, said, Where are the men?To whom it was answered, They are standing without the gate. TheKing 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; andlo, as they entered, they were transfigured, and they had raimentput on that shone like gold. There were also that met them withharps 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 thatall the bells in the city rang again for joy, and that it was saidunto them, "ENTER YE INTO THE JOY OF YOUR LORD. "[329] I also heardthe men themselves, that they sang with a loud voice, saying, "BLESSING, AND HONOUR, AND GLORY, AND POWER, BE UNTO HIM THAT SITTETHUPON 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 inafter them, and, behold, the City shone like the sun; the streetsalso were paved with gold, and in them walked many men, withcrowns on their heads, palms in their hands, and golden harps tosing praises withal. There were also of them that had wings, andthey answered one another without intermission, saying, "Holy, holy, holy, is the Lord" (Rev. 4:8). And after that, they shut upthe gates; which, when I had seen, I wished myself among them. 

Now while I was gazing upon all these things, I turned my head tolook back, and saw Ignorance come up to the river side; but hesoon got over, and that without half that difficulty which theother two men met with. [330] For it happened that there was thenin that place, one Vain-hope, [331] a ferryman, that with his boathelped 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 manmeet him with the least encouragement. When he was come up tothe gate, he looked up to the writing that was above, and thenbegan to knock, supposing that entrance should have been quicklyadministered to him; but he was asked by the men that looked overthe top of the gate, Whence came you? and what would you have? Heanswered, I have eat and drank in the presence of the King, and Hehas 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 inhis 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 Hewould not come down to see him, but commanded the two Shining Onesthat conducted Christian and Hopeful to the City, to go out andtake Ignorance, and bind him hand and foot, and have him away. Then they took him up, and carried him through the air, to the doorthat I saw in the side of the hill, and put him in there. Then Isaw 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, andbehold it was a dream. 

THE CONCLUSION. 

Now, READER, I have told my dream to thee; See if thou canstinterpret it to me, Or to thyself, or neighbour; but take heed Ofmisinterpreting; for that, instead Of doing good, will but thyselfabuse: By misinterpreting, evil ensues. 

Take heed also, that thou be not extreme, In playing with theoutside of my dream: Nor let my figure or similitude Put theeinto a laughter or a feud. Leave this for boys and fools; but asfor 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, butyet preserve the gold; What if my gold be wrapped up in ore?--Nonethrows away the apple for the core. But if thou shalt cast allaway 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 Bedfordjail, where he was imprisoned 12 years for preaching the Gospel. His bonds were those of the Gospel; and, like Peter, he couldsleep soundly in prison. Blessed be God for even the tolerationand religious privileges we now enjoy in consequence of it. Our author, thus prevented from preaching, turned his thoughtsto writing; and, during his confinement, composed "The Pilgrim'sProgress, " and many other useful works. Thus the Lord causes "thewrath of man to praise Him. " The servants of Christ, when restrainedby 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 settingout, Bunyan puts upon the Word of God. He would give to no inferiorinstrumentality, not even to one of God's providences, the businessof awakening his Pilgrim to a sense of his danger; but he placeshim before us reading his book, awakened by the Word. And hemakes the first efficacious motive in the mind of this Pilgrim asalutary fear of the terrors of that Word, a sense of the wrathto come, beneath the burden of sin upon his soul-(Cheever, Lect. 6). The alarms of such an awakened soul are very different from theterrors of superstitious ignorance, which, arising from frightor danger, are easily quitted, with the silly mummeries ofpriestcraft-(Andronicus). 

[3] "What shall I do?" This is his first exclamation. He has notas 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 nottell where to rest, nor what to do; yea, at such times, I thoughtit would have taken away my senses-(Bunyan's Law and Grace). [5]See the picture of a true penitent; a deep sense of danger, andsolemn concern for his immortal soul, and for his wife and children;clothed with rags; his face turned from his house; studying theBible with intense interest; a great burden on his back; praying;"the remembrance of his sins is grievous, and the burden of themis intolerable. " Reader, have you felt this?-(Dr. Dodd). 

[6] Reader! be persuaded to pause a moment, and ask yourself thequestion-What is my case? Did I ever feel a deep concern about mysoul? Did I ever see my danger as a sinner? Did I ever exclaim, inthe agony of my spirit, "What must I do to be saved?" Be assuredthat 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 thenbe 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 instructionto the Saviour-(J. B. ). 

[8] When a sinner begins to fly from destruction, carnal relationswill strive to prevent him; but the sinner who is in earnest forsalvation will be deaf to invitations to go back. The more he issolicited 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 youngconvert to godliness, as the shadow does the substance. Christianis firm, decided, bold, and sanguine. Obstinate is profane, scornful, self-sufficient, and contemns God's Word. Pliable is yielding, andeasily induced to engage in things of which he understands neitherthe nature nor the consequences-(Thomas Scott). 

[10] Objection. If I would run as you would have me, then I mustrun 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 ranthis 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 Ishall be mocked of all my neighbours. Answ. But if thou lose thebenefit 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 shaltlive half a year or two months longer? Art thou a wise man to letthy immortal soul hang over hell by a thread of uncertain time, which may soon be cut asunder by death?-(Bunyan's Preface to theHeavenly Footman). 

[11] It is interesting to compare this account of Heaven withthat which Bunyan gave in the Preface to his "Sighs from Hell, "published 20 years before-"O sinner, sinner, there are betterthings than hell to be had, and at a cheaper rate by the thousandthpart than that. O there is no comparison; there is Heaven, thereis God, there is Christ, there is communion with an innumerablecompany of saints and angels"-(ED). [12] Here you have anothervolume of meaning in a single touch of the pencil. Pliable isone of those who is willing, or think they are willing, to haveHeaven, but without any sense of sin, or of the labour and self-denialnecessary to enter Heaven. But now his heart is momentarily firedwith Christian's ravishing descriptions, and as he seems to havenothing to trouble his conscience, and no difficulties to overcome, the pace of an honest, thorough inquirer, the movement of a soulsensible of its distresses and its sins, and desiring comfortonly in the way of healing and of holiness, seems much too slowfor him. He is for entering Heaven at once, going much fasterthan poor Christian can keep up with him. Then, said Christian, I cannot go so fast as I would, by reason of this burden that ison my back--(Cheever). [13] Satan casts the professor into themire, to the reproach of religion, the shame of their brethren, the derision of the world, and the dishonour of God. He holds ourhands 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 fromourselves-(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, aregotten upon the shoulders of this poor man, and are treading ofhim down, that he may sink into, and be swallowed up of, his miryplace (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, soundpromises to stand upon, a causeway, indeed, better than adamant, clear across the treacherous quagmires; but mark you, fear followedChristian so hard, that he fled the nearest way, and fell in, notstopping to look for the steps, or not thinking of them. Now thisis often just the operation of fear; it sets the threateningsagainst the promises, when it ought simply to direct the soulfrom the threatenings to the promises. It is the object of thethreatenings to make the promises shine, and to make the soullay hold upon them, and that is the purpose and the tendency ofa salutary fear of the Divine wrath on account of sin, to makethe believer flee directly to the promises, and advance on themto Christ-(Cheever). [16] Signifying that there is nothing butdespondency and despair in the fallen nature of sinful man: thebest that we can do, leaves us in the Slough of Despond, as toany 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 intopossession of Christ by faith, and till our feet are set uponChrist, who is the Rock of ages-(Mason). 

[18] And now you may think, perhaps, that Christian having got outof the Slough of Despond, and fairly on his way, it is all wellwith him; but not so, for now he comes into a peril that is fargreater than the last-a peril through which we suppose that everysoul that ever goes on pilgrimage passes, and a peril in whichmultitudes that get safely across the Slough of Despond, perishforever-(Cheever). 

[19] "Some inkling"; some intimation, hint, or slight knowledge:obsolete-(ED). 

[20] There is great beauty in this dialogue, arising from the exactregard to character preserved throughout. Indeed, this forms oneof our author's peculiar excellencies; as it is a very difficultattainment, and always manifests a superiority of genius-(Scott). 

[21] Mr. Worldly-wiseman prefers morality to Christ the straitgate. This is the exact reasoning of the flesh. Carnal reasonever opposes spiritual truth. The notion of justification by ourown obedience to God's Law ever works in us, contrary to the wayof justification by the obedience of Christ. Self-righteousnessis as contrary to the faith of Christ as indulging the lusts ofthe flesh. The former is the white devil of pride, the latter theblack devil of rebellion and disobedience. See the awful consequencesof listening to the reasonings of the flesh-(Mason). 

[22] And "wotted": and knew. From the Saxon witen, to know; seeImperial Dictionary-(ED). 

[23]Beware of taking men by their looks. They may look as gentleas lambs, while the poison of asps is under their tongue; wherebythey infect many souls with pernicious errors and pestilent heresies, turning them from Christ and the hope of full justification andeternal life through Him ONLY, to look to, and rely upon, theirown works, in whole, or in part, for salvation-(Mason). 

[24] As the belief of the truth lies at the fountain of the hopeof 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 theway which leads to glory-(Mason). [25] See the glory of Gospel graceto sinners. See the amazing love of Christ in dying for sinners. O remember the price, which obtained the pardon of our sins, atnothing less than His most precious blood! Believe His wonderfullove. Rejoice in His glorious salvation. Live in the love of Him, in the hatred of your sins, and in humbleness of mind beforeHim-(Mason). 

[26] Legality is as great an enemy to the cross of Christ aslicentiousness; for it keeps the soul from coming to, believingin, and trusting wholly in the blood of Christ for pardon, and therighteousness of Christ for justification! so that it keeps the soulin bondage, and swells the mind with pride, while licentiousnessbrings a scandal on the cross--(Mason). [27] The straitness ofthis gate is not to be understood carnally, but mystically. Thisgate is wide enough for all the truly sincere lovers of JesusChrist, but so strait that it will keep all others out. The gateof Eden was wide enough for Adam and his wife to go out at, yetit was too strait for them to go in at. Why? They had sinned; andthe cherubim and the flaming sword made it too strait for them. The gates of the temple were six cubits wide, yet they were sostrait that none who were unclean might enter them-(Bunyan's StraitGate, vol. 1, p. 367). 

[28] Here behold the love of Jesus, in freely and heartily receivingevery poor sinner who comes unto Him; no matter how vile they havebeen, nor what sins they have committed, He loves them freely andreceives them graciously; for He has nothing but GOOD-WILL to them. Hence, the heavenly host sang at his birth, "Good-will towardsmen" (Luke 2:14)-(Mason). 

[29] As sinners become more decided in applying to Christ, andassiduous in the means of grace, Satan, if permitted, will be morevehement 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 littleword-"Strive to enter in"; this calls for the mind and heart. Many professors make their striving to stand rather in an outcryof words, than in a hearty labour against the lusts and love ofthe 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 castshis fiery darts at them; wanderings in prayer, enticements to oldsins, 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'shumility-he set out in company, but reached the gate alone; stillit is not unto me, but unto Thy name be all the glory-(ED). 

[31] "Carnal arguments" is altered to "carnal agreement, " inseveral of Mr. Bunyan's editions: see third to the ninth-(ED). 

[32] Christian, when admitted at the strait gate, is directedin the narrow way; not in the broad fashionable religion. In thebroad road, every man may choose a path suited to his inclinations, shift about to avoid difficulties, or accommodate himselfto circumstances; and he may be sure of company agreeable to histaste. But Christians must follow one another in the narrow wayon the same track, facing enemies, and bearing hardships, withoutattempting to evade them; nor is any indulgence given to differenttastes, habits, or propensities-(Scott). 

[33] With gnat propriety Bunyan places the house of the Interpreterbeyond the strait gate; for the knowledge of Divine things, thatprecedes 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 theEnglish language, that contain such volumes of meaning, in suchbeautiful and instructive lessons, with such heavenly imagery, in so pure and sweet a style, and with so thrilling an appeal tothe best affections of the heart, as these pages descriptive ofChristian's sojourning in the house of the Interpreter. This goodman of the house, the Interpreter, we are, without doubt, to takeas the representative of the Holy Spirit, with His enlightening andsanctifying influences on the heart-(Cheever). The order in whichthese heavenly lessons are taught, is worthy of our admiration-(ED). 

[35] As in creation, so in conversion, God's command is, "Let therebe light"; it comes by the Word; no Bible, no light. God dividedthe light from the darkness; a blessed mystery to prove theChristian indeed-light in his mind at variance with his nativedarkness-(Bunyan, on Genesis). 

[36] The FIRST object presented by the Holy Spirit to the mindof a young believer, is the choice of his minister; not to besubmissive to human orders, but to choose for himself. The leadingfeatures are, that he be grave, devotional, a lover of his Bible, one who rejects error and preaches the truth; uninfluenced bypaltry pelf or worldly honours; pleading patiently to win souls;seeking only his Master's approbation; souls, and not money, forhis hire; an immortal crown for his reward. With the laws of menand friendship to mislead us, how essential is the guidance ofthe Holy Spirit in this important choice!-(ED). And whose portraitis Bunyan describing here? We think he had only Mr. Gifford inhis eye as a faithful minister of Christ; but Bunyan too had beenthe pleader with men, and over his own head the crown of gold wasshining, and while he wrote these words, you may be sure that hisspirit thrilled within him as he said, And I too am a minister ofJesus Christ-(Cheever). 

[37]Christian well knew this in his own deep experience; for theburden of sin was on him still, and sorely did he feel it whilethe Interpreter was making this explanation; and had it not beenfor his remembrance of the warning of the man at the gate, he wouldcertainly have besought the Interpreter to take off his burden. The law could not take it off; he had tried that; and grace hadnot yet removed it; so he was forced to be quiet, and to waitpatiently. But when the damsel came and sprinkled the floor, andlaid the dust, and then the parlour was swept so easily, therewere the sweet influences of the Gospel imaged; there was Divinegrace distilling as the dew; there was the gentle voice of Christhushing the storm; there were the corruptions of the heart, whichthe law had but roused into action, yielding under the power ofChrist; and there was the soul made clean, and fit for the Kingof glory to inhabit. Indeed, this was a most instructive emblem. O that my heart might be thus cleansed, thought Christian, andthen I verily believe I could bear my burden with great ease tothe end of my pilgrimage; but I have had enough of that fiercesweeper, the Law. The Lord deliver me from his besom!-(Cheever). 

[38] This was a vivid and striking emblem, and one which, in itsgeneral meaning, a child could understand. Passion stands for themen of this world, Patience of that which is to come; Passion forthose who will have all their good things now, Patience for thosewho are willing, with self-denial, to wait for something better;Passion for those who are absorbed in temporal trifles, Patiencefor those whose hearts are fixed upon eternal realities; Passionthe things which are seen, and the impatient eagerness with whichthey are followed, Patience the things which are unseen, and thefaith, humility, and deadness to the world exercised in order toenjoy 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 heartis like the fire of despair in Satan's spirit-unquenchable. BeforeBunyan had been behind the wall, the tempter suggested to him-"Youare very hot for mercy, but I will cool you, though I be sevenyears in chilling your heart, I can do it at last; I will have youcold before long"-(Grace Abounding, No. 110). He is the father oflies. Thus he said to Christian in the fight, "Here will I spillthy soul"; instead of which, Apollyon was put to flight. We cannotfail 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 oiland grace are to keep the fire burning. Sinner, believe this, andlove, praise, and rejoice in thy Lord. He loves with an everlastinglove; He saves with an everlasting salvation; without His perpetualaid, we should perish; Christ is the Alpha and Omega of our safety;but how mysterious is the Saint's perseverance until we have seenthe secret supply!-(ED). 

[40] For a man to fight his way through infernal enemies, is inevery age a fearful battle; but in addition to this, to enter hisname as a nonconformist in Bunyan's time, demanded intrepidity ofno ordinary degree; their enemies were the throne, the laws, andthe bishops, armed with malignity against these followers of JesusChrist. But there were noble spirits, "of very stout countenance, " thatby 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 meaningof 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 onthis pilgrimage, might bring many a careless traveler up to thegate of this glorious palace to say, Set down my name, Sir! Howfull of instruction is this passage! It set Christian's own hearton fire to run forward on his journey, although the battle wasbefore him-(Cheever). 

[42] All these deeply interesting pictures are intended for everyage and every clime. This iron cage of despair has ever shut upits victims. Many have supposed that it had a special referenceto one John Child, who, under the fear of persecution, abandonedhis profession, and, in frightful desperation, miserably perishedby his own hand. See Introduction, page 73; see also the sicknessand death of Mr. Badman's brother-(ED). 

[43] Bunyan intended not to represent this man as actually beyondthe reach of mercy, but to show the dreadful consequences ofdeparting from God, and of being abandoned of Him to the miseryof unbelief and despair-(Cheever). 

[44] "An everlasting caution"-"God help me to watch. " The battlewith Apollyon, the dread valley, the trying scene at Vanity Fair, the exhilarating victory over By-ends and Demas, dissipated thepainful scene of the iron cage; and want of prayerful caution ledChristian into the dominion of Despair, and he became for a seasonthe victim shut up in this frightful cage. Reader, may we be everfound "looking unto Jesus, " then shall we be kept from DoubtingCastle and the iron cage-(ED). 

[45] "In the midst of these heavenly instructions, why in suchhaste to go?" Alas! the burden of sin upon his back pressed himon 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 inearthly schemes; the world is as bright as a rainbow, and it bearsfor us no marks or predictions of the judgment, or of our sins;and conscience is retired, as it were, within a far inner circleof the soul. But when it comes night, and the pall of sleep isdrawn over the senses, then conscience comes out solemnly, andwalks about in the silent chambers of the soul, and makes hersurvey and her comments, and sometimes sits down and sternly readsthe 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 throughthe open gate of the Scriptures into the eternal world-for thitherall things in man's being naturally and irresistibly tend-andthere, imagination draws the judgment, the soul is presented atthe bar of God, and the eye of the Judge is on it, and a hand offire 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 energiesof our being are turned into artificial channels, by night ourthoughts follow the bent that is most natural to them; and as manis both an immortal and a sinful being, the consequences both ofhis immortality and his sinfulness will sometimes be made to standout in overpowering light, when the busy pursuits of day are notable to turn the soul from wandering towards eternity-(Cheever). Bunyan profited much by dreams and visions. "Even in my childhoodthe Lord did scare and affright me with fearful dreams, anddid terrify me with dreadful visions. " That is a striking visionof church fellowship in the Grace Abounding, (Nos. 53-56); andan awful dream is narrated in the Greatness of the Soul-"Once Idreamed that I saw two persons, whom I knew, in hell; and methoughtI saw a continual dropping from Heaven, as of great drops of firelighting 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; whenunrestrained by fear, we are like the same vessel under fullsail without ballast. True comfort is the effect of watchfulness, diligence, and circumspection. What lessons could possibly havebeen selected of greater importance or more suited to establish thenew convert, than these are which our author has most ingeniouslyand agreeably inculcated, under the emblem of the Interpreter'scuriosities?-(Scott). 

[49] This is an important lesson, that a person may be in Christ andyet 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?"-(Knowledgeof Christ's Love). 

[50] This efficacious sight of the cross is thus narrated inGrace Abounding, (No. 115)-"Traveling in the country, and musingon the wickedness and blasphemy of my heart, that scripture camein 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 werefriends by His blood; yea, that the justice of God and my soulcould embrace and kiss each other. This was a good day to me; Ihope I shall not forget it. " He was glad and lightsome, and hada merry heart; he was before inspired with hope, but now he is ahappy believer-(ED). 

[51] None but those who have felt such bliss, can imagine the joywith which this heavenly visitation fills the soul. The Fatherreceives the poor penitent with, "Thy sins be forgiven thee. " TheSon clothes him with a spotless righteousness. "The prodigal whenhe returned to his father was clothed with rags; but the bestrobe is brought out, also the gold ring and the shoes; yea, theyare put upon him to his rejoicing" (Come and Welcome, vol. 1, p. 265). The Holy Spirit gives him a certificate; thus described byBunyan in the House of God--"But bring with thee a certificate, Toshow thou seest thyself most desolate; Writ by the Master, withrepentance seal'd; To show also, that here thou would'st be healedBy those fair leaves of that most blessed tree By which alone poorsinners healed be: And that thou dost abhor thee for thy ways, Andwould'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 bythe Holy Spirit, may be lost for a season, as in the arbour onthe hill, but cannot be stolen even by Faith-heart, Mistrust, andGuilt. For the mark in his forehead, see 2 Corinthians 3:2, 3;"not with ink, but with the spirit of the living God, known andread 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 isbut coming, hath it yet, as to sense and feeling, upon his ownshoulders-(Come and Welcome, vol. 1, p. 264). 

[53] "Fat"; a vessel in which things are put to be soaked, or toferment; a vat-(ED). 

[54] No sooner has Christian "received Christ" than he at oncepreaches to the sleeping sinners the great salvation. He stays notfor human calls or ordination, but attempts to awaken them to asense of their danger, and presently exhorts with authority theformalist and hypocrite. So it was in the personal experienceof Bunyan; after which, when his brethren discovered his talent, they invited him to preach openly and constantly. Dare anyone findfault with that conduct, which proved so extensively useful?-(ED). 

[55] The formalist has only the shell of religion; he is hot forforms because it is all that he has to contend for. The hypocriteis for God and Baal too; he can throw stones with both hands. Hecarries fire in one hand, and water in the other-(Strait Gate, vol. 1, p. 389). These men range from sect to sect, like wanderingstars, to whom is reserved the blackness of darkness forever. Theyare barren trees; and the axe, whetted by sin and the law, willmake deep gashes. Death sends Guilt, his first-born, to bringthem to the King of terrors-(Barren Fig-tree). 

[56] "We trow"; we believe or imagine: from the Saxon. See ImperialDictionary-(ED). 

[57] These men occupied the seat of the scorner; they had alwaysbeen well dressed. His coat might do for such a ragamuffin as hehad been, but they needed no garment but their own righteousness-theforms of their church. The mark, or certificate of the new birth, was an object of scorn to them. Probably they pitied him as aharmless mystic, weak in mind and illiterate. Alas! how soon wastheir laughter turned into mourning. Fear and calamity overwhelmedthem. They trusted in themselves, and there was none to deliver-(ED). 

[58] The Christian can hold no communion with a mere formalprofessor. The Christian loves to be speaking of the Lord's graceand goodness, of his conflicts and consolations, of the Lord'sdealings with his soul, and of the blessed confidence which he isenabled to place in Him-(J. B. ). 

[59] Such is the fate of those who keep their sins with theirprofession, and will not encounter difficulty in cutting them off. "Not all their pretences of seeking after and praying to God willkeep them from falling and splitting themselves in sunder"-(A HolyLife the Beauty of Christianity). There are heights that buildthemselves up in us, and exalt themselves to keep the knowledgeof God from our hearts. They oppose and contradict our spiritualunderstanding of God and His Christ. These are the dark mountainsat which we should certainly stumble and fall, but for one who canleap and skip over them to our aid-(Saints' Knowledge of Christ'sLove, vol. 2, p. 8). 

[60] Pleased with the gifts of grace, rather than with the graciousgiver, pride secretly creeps in; and we fall first into a sinfulself-complacence, and then into indolence and security. This isintended by his falling fast asleep-(Dr. Dodd). 

[61] Sinful sloth deprives the Christian of his comforts. Whathe intended only for a moment's nap, like a man asleep duringsermon-time in church, became a deep sleep, and his roll fell outof his hand; and yet he ran well while there was nothing specialto alarm him. Religious privileges should refresh and not puffup-(Cheever). 

[62] But why go back again? That is the next way to hell. Never goover hedge and ditch to hell. They that miss life perish, becausethey will not let go their sins, or have no saving faith-(Bunyan'sStrait Gate, vol. 1, p. 388). 

[63] To go forward is attended with the fear of death, but eternallife is beyond. I must venture. My hill was further: so I slungaway, Yet heard a cry Just as I went, "None goes that way Andlives. " If that be all, said I, After so foul a journey, death isfair And but a chair. --(G. Herbert's Temple-The Pilgrimage)

[64] He is perplexed for his roll; this is right. If we sufferspiritual loss, and are easy and unconcerned about it, it is asad sign that we indulge carnal security and vain confidences-(Mason). 

[65] The backslider is attended with fears and doubts such a hefelt not before, built on the vileness of his backsliding; moredreadful scriptures look him in the face, with their dreadfulphysiognomy. His new sins all turn talking devils, threateningdevils, roaring devils, within him. Besides, he doubts the truthof his first conversion, and thus adds lead to his heels inreturning to God by Christ. He can tell strange stories, and yetsuch as are very true. No man can tell what is to be seen andfelt in the whale's belly but Jonah-(Bunyan's Christ a CompleteSaviour, vol. 1, p. 224). 

[66] "Beautiful for situation, the joy of the whole earth, isMount Zion; God is known in her palaces for a refuge. " Those whoenter must joyfully submit to the laws and ordinances of thishouse-(Andronicus). 

[67] The two lions, civil despotism and ecclesiastical tyranny, terrified many young converts, when desirous of joining a Christianchurch, here represented by the Beautiful Palace. In the reign ofthe Tudors they committed sad havoc. In Bunyan's time, they werechained, so that few suffered martyrdom, although many were ruined, imprisoned, and perished in dungeons. When Faithful passed theywere asleep. It was a short cessation from persecution. In theSecond Part, Great-heart slew Giant Bloody-man, who backed thelions; probably referring to the wretched death of that monster, Judge Jefferies. And in the experience of Mr. Fearing, it is clearthat the Hill Difficulty and the lions were intended to representtemporal and bodily troubles, and not spiritual difficulties-"Whenwe came at the Hill Difficulty, he made no stick at that, nor didhe much fear the lions; for you must know that his trouble was notabout such things as these; his fear was about his acceptance atlast"-(ED). 

[68] Christian, after feeling the burden of sin, entering by Christthe gate, taught by the Holy Spirit lessons of high concern inthe Bible or House of the Interpreter; after losing his burden byfaith in his crucified Saviour, his sins pardoned, clothed withhis Lord's righteousness, marked by a godly profession, he becomesfit for church-fellowship; is invited by Bishop Gifford, the porter;and, with the consent of the inmates, he enters the house calledBeautiful. Mark, reader, not as essential to salvation; it is bythe side of the road, not across it; all that was essential hadtaken place before. Faithful did not enter. Here is no compulsioneither to enter or pay: that would have converted it into thehouse of arrogance or persecution. It is upon the Hill Difficulty, requiring personal, willing efforts to scramble up; and holyzeal and courage to bear the taunts of the world and the growlingfrowns 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 arethe blessed enjoyments of church-fellowship. "Esther was had to thehouse of the women to be purified, and so came to the king. Godalso hath appointed that those who come into His royal presenceshould first go to the house of the women, the church. " (SeeBunyan's Greatness of the Soul, vol. 1, p. 145). Every soul mustbe fitted for the royal presence, usually in church fellowship:but these lovely maidens sometimes wait on and instruct thosewho never enter the house Beautiful; who belong to the churchuniversal, but not to any local body of Christians. John directshis Revelations to the seven churches in Asia; Paul, his epistles tothe churches in Galatia, or to the church at Corinth-all distinctbodies of Christians; James to the 12 tribes; and Peter to thestrangers, and "to them that have obtained like precious faith, "of all churches-(ED). 

[69] The true Christian's inmost feelings will best explain theseanswers, which no exposition can elucidate to those who areunacquainted with the conflict to which they refer, the goldenhours, fleeting and precious, are earnests of the everlasting holyfelicity of Heaven-(Scott). [70] The only true mode of vanquishingcarnal thoughts is looking at Christ crucified, or dwelling uponHis dying love, the robe of righteousness which clothes his nakedsoul, his roll or evidence of his interest, and the glory and happinessof Heaven! Happy souls who THUS oppose their corruptions!-(Dr. Dodd). 

[71]This was the fact as it regards Bunyan when he was writingthe "Pilgrim. " He had a wife, two sons, and two daughters. Thisconversation 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 childrenwere fellow-pilgrims with him. His eldest son was a preacher 11years before the Second Part of the "Pilgrim" was published-(ED). 

[72] O soul! consider this deeply. It is the life of a Christianthat carries more conviction and persuasion than his words-(Mason). 

[73] Those that religiously name the name of Christ, and do notdepart from iniquity, cause the perishing of many. A professorthat hath not forsaken his iniquity is like one that comes out ofa pest-house to his home, with all his plague-sores running. Hehath 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 aboutyour necks, when you must be drowned in the sea and deluge ofGod's wrath-(Bunyan's Holy Life, vol. 2, p. 530). 

[74] How beautiful must that church be where Watchful is theporter; where Discretion admits the members; where Prudence takesthe oversight; where Piety conducts the worship; and where Charityendears the members one to another! They partake of the Lord'sSupper, 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 onlyscope, Their subject, and their object, and their hope. O days ofHeaven, and nights of equal praise! Serene and peaceful as thoseheavenly days When souls drawn upwards in communion sweet, Enjoythe stillness of some close retreat, Discourse, as if releas'dand 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, calledPeace, which was granted. The author, in his marginal note, explainsthe nature of this resting-place by the words, "Christ's bosom isfor all pilgrims"-(ED). 

[77] How suddenly that straight and glittering shaft Shot 'thwartthe 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 lightshave gone; go thou thy way! And pining Discontent, like them expire!Be called my chamber Peace, when ends the day, And let me, withthe 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, buthe must be clad in a coat of mail, and have a helmet of brassupon his head, and for his life-guard not so few as a thousandmen to wait on him, would you not say, Surely this man has storeof enemies at hand? If Solomon used to have about his bed no lessthan threescore of the most valiant of Israel, holding swords, andbeing expert in war, what guard and safeguard doth God's peopleneed, who are, night and day, roared on by the unmerciful fallenangels? Why, they lie in wait for poor Israel in every hole, andhe is forever in danger of being either stabbed or destroyed-(Bunyan'sIsrael's Hope, vol. 1, p. 602). 

[79] Christ himself is the Christian's armoury. When he puts onChrist, he is then completely armed from head to foot. Are hisloins girt about with truth? Christ is the truth. Has he on thebreastplate of righteousness? Christ is our righteousness. Arehis feet shod with the Gospel of peace? Christ is our peace. Doeshe take the shield of faith, and helmet of salvation? Christ isthat shield, and all our salvation. Does he take the sword of theSpirit, which is the Word of God? Christ is the Word of God. Thushe puts on the Lord Jesus Christ; by his Spirit fights the fightof faith; and, in spite of men, of devils, and of his own evilheart, lays hold of eternal life. Thus Christ is all in all-(J. B. ). 

[80] The church in the wilderness, even her porch, is full ofpillars-apostles, prophets, and martyrs of Jesus. There are hungup also the shields that the old warriors used, and on the wallsare painted the brave achievements they have done. There, also, aresuch encouragements that one would think that none who came thitherwould ever attempt to go back. Yet some forsake the place-(Bunyan'sHouse of Lebanon). 

[81] The Delectable Mountains, as seen at a distance, representthose distinct views of the privileges and consolations, attainablein this life, with which believers are sometimes favoured. Thisis the pre-eminent advantage of Christian communion, and can onlybe enjoyed at some special seasons, when the Sun of Righteousnessshines upon the soul-(Scott). 

[82] Thus it is, after a pilgrim has been favoured with any specialand peculiar blessings, there is danger of his being puffed upby them, and exalted on account of them; so was even holy Paul;therefore, the messenger of Satan was permitted to buffet him (2Cor. 3:7)-(Mason). We are not told here what these slips were; butwhen Christian narrates the battle to Hopeful, he lets us into thesecret-"These three villains, " Faint-heart, Mistrust, and Guilt, "set upon me, and I beginning, like a Christian, to resist, theygave but a call, and in came their master. I would, as the sayingis, have given my life for a penny, but that, as God would haveit, I was clothed with armour of proof. " In the Second Part, Great-heart attributed the sore combat with Apollyon to havearisen from "the fruit of those slips that he got in going downthe hill. " Great enjoyments need the most prayerful watchfulnessin going down from them, lest those three villains cause us toslip. Christian's heavenly enjoyment in the communion of saintswas followed by his humbling adventures in the valley-a needfulproof of Divine love to his soul. "Whom the Lord loveth Hechasteneth"-(ED). "A broken heart, O God, Thou wilt not despise. "Has He given it to thee, my reader? Then He has given thee a cabinetto hold His grace in. True, it is painful now, it is sorrowful, it bleeds, it sighs, it sobs, well, very well; all this is becauseHe has a mind that thou mayest rejoice in Heaven-(Bunyan's AcceptableSacrifice). 

[83] "No armour for his back"; to desist is inevitable ruin. Hesees no safety except in facing his enemy. Fear itself createsadditional courage, and induces him to stand his ground-(Drayton). 

[84] The description of Apollyon is terrible. This dreadful imageryis collected from various parts of Scripture, where the attributesof the most terrible animals are given him; the attributesof leviathan, the dragon, the lion, and the bear; to denote hisstrength, 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 thisargument of Apollyon's. In Bunyan's time, every subject was deemedto be Crown property, and no one dared depart the realm without alicense. Thus, when Cromwell and his heroes had hired ships, andwere ready to start for America, Charles II providentially detainedthem, to work out the great Revolution-(ED). 

[86] Promises or vows, whether made by us or by others on ourbehalf, before we possessed powers of reason or reflection, cannotbe binding. The confirmation or rejection of all vows made by orfor us in our nonage, should, on arriving at years of discretion, be our deliberate choice, for we must recollect that no personaldedication can be acceptable to God unless it is the result ofsolemn inquiry-(ED). 

[87] Mark the subtlety of this gradation in temptation. The profitsof the world and pleasures of sin are held out as allurements. The apostasy of others suggested. The difficulties, dangers, andsufferings of the Lord's people, are contrasted with the prosperityof sinners. The recollections of our sins and backslidings, under aprofession of religion. The supposition that all our profession isfounded in pride and vain-glory. All backed by our own consciences;as if Apollyon straddled quite across the way, and stopped us fromgoing on-(Andronicus). 

[88] This dialogue is given, in different words, in the JerusalemSinner Saved, Volume 1, pages 79, 80. Satan is loath to part witha great sinner. What, my true servant, quoth he, my old servant, wilt thou forsake me now? Having so often sold thyself to me towork wickedness, wilt thou forsake me now? Thou horrible wretch, dost not know that thou hast sinned thyself beyond the reachof grace, and dost thou think to find mercy now? Art not thoua murderer, a thief, a harlot, a witch, a sinner of the greatestsize, and dost thou look for mercy now? Dost thou think thatChrist will foul His fingers with thee? It is enough to make angelsblush, saith Satan, to see so vile a one knock at Heaven's gatesfor mercy, and wilt thou be so abominably bold to do it? ThusSatan dealt with me, says the great sinner, when at first I cameto 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, Iam 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 thanany of these; and yet God was so far off from rejecting of me, asI found afterwards, that there was music and dancing in His housefor me, and for joy that I was come home unto Him. When Satancharged Luther with a long list of crimes, he replied, This is alltrue; but write another line at the bottom, "The blood of JesusChrist His Son cleanseth us from all sin"-(ED). 

[89] The devil is that great and dogged leviathan, that "spreadethsharp pointed things upon the mire" (Job 40:30). For be thespreading nature of our corruptions never so broad, he will findsharp pointed things enough to stick in the mire of them for ouraffliction; they are called fiery darts, and he has abundanceof them with which he can and will sorely prick and wound ourspirits-(Bunyan on Christ's Love, vol. 2, p. 65). 

[90] When infidel thoughts prevail, so that doubts of the truthof Scripture take hold of the mind, the sword of the Spirit fliesout of the hand. Unarmed before a ferocious enemy, it was an awfulmoment; but God revives his faith in the Divine Word, he recovershis sword, and gives his enemy a deadly plunge-I shall rise-(Drayton). 

[91] "For a season, " is only found in the first edition. Thesewords may have been omitted, in Bunyan's subsequent editions, bya typographical error, or have been struck out by him. My impressionis, that they were left out by the printer in error; because, inthe Second Part, when the pilgrims pass the spot and talk of thebattle, we are told that "when Apollyon was beat, he made hisretreat to the next valley. " And there poor Christian was awfullybeset with him again-(ED). 

[92] You will find, from the perusal of Bunyan's own spirituallife, that he has here brought together, in the assault of Apollyonupon Christian, many of the most grievous temptations with whichhis own soul was beset, as also, in Christian's answers againstthem, the very method of defence which he himself was taught byDivine grace in the midst of the conflict. It is here condensedinto a narrow and vivid scene, but it extended over years ofBunyan's life; and the wisdom that is in it, and the points ofexperience illustrated, were the fruit of many months of painfulness, danger, and desperate struggle with the adversary, which he hadto go through-(Cheever). 

[93] The literal history of this terrific conflict may be found inBunyan's experience recorded in Grace Abounding, (Nos. 131-173), when he recovered his sword, and put his enemy to flight. Hedescribes his agonies in the combat as if he were being rackedupon the wheel, and states that it lasted for about a year. Floodsof blasphemies were poured in upon him, but he was saved fromutter despair, because they were loathsome to him. Dr. Cheevereloquently says, "What made the fight a thousand times worse forpoor 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 thesefiery darts penetrated his soul with the awful words, "no placefor repentance"; and another with, "hath never forgiveness. " Therecovery of his sword was by a heavenly suggestion that He BEGINdid not "refuse him that speaketh"; new vigour was communicated. "When I fall, I SHALL arise, " was a home-thrust at Satan; who lefthim, richly to enjoy the consolations of the Gospel after thisdreadful battle-(ED). 

[94] By "leaves" here (Rev. 22: 2), we are to understand theblessed and precious promises, consolations, and encouragements, that, by virtue of Christ, we find everywhere growing on the newcovenant, which will be handed freely to the wounded conscience thatis tossed on the reckless waves of doubt and unbelief. Christ'sleaves are better than Adam's aprons. He sent His Word, and healedthem-(Bunyan's Holy City). 

[95] However terrible these conflicts are, they are what everyChristian pilgrim has to encounter that is determined to winHeaven. Sin and death, reprobates and demons, are against him. The Almighty, all good angels and men, are for him. Eternal lifeis the reward. Be not discouraged, young Christian! "If God be forus, 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 ourstrength. The enemies had a special check from our Lord, while Mr. Fearing passed through. "Though death and hell obstruct the wayThe 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 whichthe blind, as to spiritual truth, fall. The ditch on the left handmeans outward sin and wickedness, which many fall into. Both arealike dangerous to pilgrims: but the Lord "will keep the feetof his saints" (1 Sam. 2:9)-(Mason). Dr. Dodd considers that bythe deep ditch is intended "presumptuous hopes, " and the no lessdangerous 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 hellopening her mouth before, and fiends and temptations pressingafter, is a sublime and awful spectacle. Man cannot aid him; allhis help is in God only-(Cheever). 

[99] And as for the secrets of Satan, such as are suggestionsto question the being of God, the truth of His Word, and to beannoyed with devilish blasphemies, none are more acquainted withthese than the biggest sinners at their conversion; whereforethus also they are prepared to be helps in the church to relieveand comfort others-(Jerusalem Sinner Saved, vol. 1, p. 80). See alsoa very interesting debate upon this subject in Come and Welcometo Jesus Christ, volume 1, page 250. O, no one knows the terrorsof these days but myself-(Grace Abounding, Nos. 100-102). Satanand his angels trouble his head with their stinking breath. Howmany strange, hideous, and amazing blasphemies have some, thatare coming to Christ, had injected upon their spirits againstHim-(Christ a Complete Saviour, vol. 1, p. 209). He brought me upalso out of a horrible pit; a pit of noise of devils, and of myheart answering them with distrust and fear-(Saint's Knowledge ofChrist's Love). 

[100] The experience of other saints is very encouraging; for thesoul 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, arguesstupidity of the soul. To have the light of God's countenanceshine upon us, and not to rejoice and be thankful for it, isimpossible-(Mason). 

[102] I would not be too confident, but I apprehend that by thissecond part of the valley we are taught that believers are notmost in danger when under the deepest distress; that the snaresand devices of the enemy are so many and various, through theseveral stages of our pilgrimage, as to baffle all description;and that all the emblems of these valleys could not represent thethousandth part of them. Were it not that the Lord guides His peopleby the light of His Word and Spirit, they never could possiblyescape them-(Scott). 

[103] The wicked spirits have made and laid for us snares, pits, holes, and what not, if peradventure by something we may bedestroyed. Yea, and we should most certainly be so, were it notfor the Rock that is higher than they-(Bunyan's Saints' Knowledgeof Christ's Love, vol. 2, p. 8). 

[104] Alas, my dear country! I would to God it could not be saidto thee, since the departure of paganism and popery, "The blood ofthe 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 recoverits vigour as to make one more alarming struggle against vitalChristianity, before that Man of Sin be finally destroyed. Ourauthor, however, has described no other persecution than whatProtestants, in his time, carried on against one another with verygreat alacrity-(Scott). 

[105] The quaint and pithy point of this passage stamps it as oneof Bunyan's most felicitous descriptions. We who live in a laterage may, indeed, suspect that he has somewhat antedated the deathof Pagan, and the impotence of Pope; but his picture of theircave and its memorials, his delineation of the survivor of thisfearful pair, rank among those master-touches which have won suchlasting honour for his genius-(Bernard Barton). 

[106] Christian having passed the gloomy whirlwind of temptationto despair, now walks in the light of the Sun of Righteousness, through the second part of the valley. There he encounters thepersecution of the state church. Act after act of Parliament hadbeen passed-full of atrocious penalties, imprisonments, transportation, and hanging-to deter poor pilgrims from the way to Zion. "The waywas 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 waywith blood, bones, ashes, and mangled bodies of pilgrims. Popereared his ugly head, and growled out, "More of you must be burned. "The desolating tyranny of the church was curbed by the King'sturning papist, which paved the way for the glorious Revolutionof 1688. It appears from the Grace Abounding, that to the time ofBunyan's imprisonment for preaching the Gospel, he was involvedfrequently in deeply-distressing spiritual darkness; but, from hisentering the prison, be walked in the light of God's countenanceto his dying day-(ED). 

[107] We are now to be introduced to a new pilgrim, and Christianis no more to go on his way alone. The sweet Christian communiondepicted in this book forms one of the most delightful featuresin it, and Faithful and Hopeful are both of them portraits thatstand out in as firm relief as that of Christian himself. Faithfulis the Martyr Pilgrim, who goes in a chariot of fire to Heaven, and leaves Christian alone; Hopeful springs, as it were, out ofFaithful's ashes, and supplies his place all along the remainderof the pilgrimage. The communion between these loving Christians, their sympathy and share in each other's distresses, their mutualcounsels and encouragements, temptations and dangers, experienceand discipline, their united joys and sorrows, and their verypassing of the river of death together, form the sweetest of allexamples of the true fellowship of saints, united to the sameSaviour, made to drink into the same Spirit, baptized with the samesufferings, partakers of the same consolations, crowned with thesame crown of life, entering together upon glory everlasting-(Cheever). The author has displayed great skill in introducing a companionto his Pilgrim in this place. Thus far the personal adventures ofChristian had been of the most extraordinary kind, and sufficient ofthemselves to exercise the reader's sympathies for him; but thesefeelings would have languished from weariness, however intenselythe sequel might have been wrought, had attention been claimedfor a solitary wanderer to the end of the journey. Here then thehistory, which had probably reached its climax in the precedingscenes, revives, by taking a new form, and exciting a fresh interest, rather doubled than divided, though two have thenceforward toshare it instead of one. Besides, the individual experience of oneman, however varied, would not have been sufficient to exemplifyall the most useful lessons of the Gospel, unless the trials of manypersons, 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 howhe that exalteth himself shall be abased, and how surely, alongwith spiritual pride, comes carelessness, false security, and agrievous fall-(Cheever). The very person's hand we need to helpus, whom we thought we had exceeded-(Mason). When a consciousnessof superiority to other Christians leads to vain glory, a fallwill be the consequence; but while it excites compassion, it alsocements Christian friendship-(Ivimey). 

[109] Mr. Anything became a brisk man in the broil; but bothsides were against him, because he was true to none. He had, forhis malapertness, one of his legs broken, and he that did it wishedit 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'sown feelings, the temptations of Madam Wanton are very properlylaid in the way of Faithful, and not of Christian. She would havehad no chance with the man who admired the wisdom of God in makinghim 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 thefirst; 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 fromMoses, is yet asleep in his sins, under the curse and wrath ofthe law of God-(C. C. V. G. ). 

[115] As the law giveth no strength, nor life to keep it, so itaccepteth none of them that are under it. Sin and Die, is foreverits language. There is no middle way in the law. It hath notears to hear, nor heart to pity, its penitent ones--(Bunyan onJustification, vol. 1, p. 316). 

[116] The delineation of this character is a masterly groupingtogether of the arguments used by men of this world againstreligion, in ridicule and contempt of it. Faithful's account ofhim, and of his arguments, is a piece of vigorous satire, full oftruth and life-(Cheever). 

[117] Nothing can be a stronger proof that we have lost the imageof God, than shame concerning the things of God. This shame, joinedto 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 outof our pain, by declaring boldly for Christ and His cause, thanstand shivering on the brink of profession, ever dreading the lossof our good name and reputation: for Christ says (awful words):"Whosoever shall be ashamed of Me and of My words, in thisadulterous and sinful generation, of him also shall the Son ofman be ashamed when He cometh in the glory of His Father" (Mark8:38). It is one thing to be attacked by shame, and another to beconquered by it-(Mason). 

[118] Christian in a great measure escaped the peculiar temptationsthat assaulted Faithful, yet he sympathized with him; nor didthe latter deem the gloomy experiences of his brother visionaryor imaginative, though he had been exempted from them. One man, from a complication of causes, is exposed to temptations of whichanother is ignorant; and in this case he needs much sympathy, which he seldom meets with; while they, who are severe on him areliable to be baffled in another way, which, for want of coincidencein habit, temperature, and situation, he is equally prone todisregard. Thus Christians are often led reciprocally to censure, suspect, or dislike each other, on those very grounds which wouldrender them useful and encouraging counselors and companions!-(Scott). 

[119] Bunyan, in his Pilgrim's Progress, places the Valley ofthe Shadow of Death, not where we should expect it, at the end ofChristian's pilgrimage, but about the middle of it. Those who havestudied the history of Bunyan and his times will hardly wonder atthis. It was then safer to commit felony than to become a Dissenter. Indeed, a felon was far surer of a fair trial than any Dissentingminister, after the restoration of Charles II. This Bunyan found. Simply and solely for preaching, he was condemned by Keeling toimprisonment. That was to be followed by banishment if he did notconform, and, in the event of his return from banishment withoutlicense from the King, the judge added, "You must stretch by theneck for it; I tell you plainly. " Christian endured, in the firstportion of this dismal valley, great darkness and distress of mindabout his soul's safety for eternity; and, in the latter part ofthe valley, the dread of an ignominious, and cruel, and suddenexecution in the midst of his days-a fear more appalling than theprospect of a natural death. This he was enabled to bear, becausehe then enjoyed the light, the presence, and the approbation ofhis God-(ED). 

[120] The character now introduced under a most expressive name, is an admirable portrait, drawn by a masterly hand, from somestriking original, but exactly resembling numbers in every ageand place, where the truths of the Gospel are generally known. Such men are more conspicuous than humble believers, but theirprofession will not endure a strict investigation-(Scott). Reader, be careful not to judge harshly, or despise a real believer, whois blessed with fluency of utterance on Divine subjects-(ED). 

[121] As an outward profession, without a holy life, is no evidenceof religion, neither are excellent gifts any proof that the personswho possess them are partakers of grace: so it is an awful fact, that some have edified the church by their gifts, who have themselvesbeen destitute of the spirit of life-(Ivimey). I concluded, alittle grace, a little love, a little of the true fear of God, isbetter than all gifts-(Grace Abounding). 

[122] The Pharisee goes on boldly, fears nothing, but trustethin himself that his state is good; he hath his mouth full of manyfine things, whereby he strokes himself over the head, and callshimself 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 theauthor might have a fair opportunity of stating his sentimentsconcerning the practical nature of evangelical religion, to whichnumbers in his day were too inattentive; so that this admiredallegory has fully established the important distinction betweena dead and a living faith, on which the whole controversydepends-(Scott). "Though I speak with the tongues of men and ofangels, and have not charity, I am as sounding brass or a tinklingcymbal" (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? Isit so much to be a fiddle? Hath not the least creature that hathlife, more of God in it than these?-(Grace Abounding, No. 297-300). Some professors are pretty busy and ripe, able to hold you in avery large discourse of the glorious Gospel; but, if you ask themconcerning heart work, and its sweet influences and virtues ontheir souls and consciences, they may answer, I find by preachingthat 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 toprove them under the covenant of grace-(Law and Grace, vol. 1, p. 515). 

[124] Read this, and tremble, ye whose profession lies only onyour tongue, but who never knew the love and grace of Christ inyour souls. O how do you trifle with the grace of God, with preciousChrist, and with the holy Word of truth! O what an awful accounthave you to give hereafter to a holy, heart-searching God! Yetrue pilgrims of Jesus, read this, and give glory to your Lord, for saving you from resting in barren notions, and taking up withtalking of truths; and that he has given you to know the truthin its power, to embrace it in your heart, and to live and walkunder its constraining, sanctifying influences. Who made you todiffer?-(Mason). 

[125] This spiritual application of the law of Moses is found inthe narrative of Bunyan's experience in the Grace Abounding, (No. 71): "I was also made, about this time, to see something concerningthe beasts that Moses counted clean and unclean. I thought thosebeasts were types of men: the clean, types of them that were thepeople of God; but the unclean, types of such as were the childrenof the wicked one. Now, I read, that the clean beasts chewed thecud; that is, thought I, they show us we must feed upon the Wordof God; they also parted the hoof, I thought that signified wemust 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 bemocked with the tongue, if the heart is not right towards Him inlove and obedience-(Mason). 

[127] This distinction between speaking against sin, and feelinga hatred to it, is so vastly important, that it forms the onlyinfallible test to distinguish between those who are "quickened"by the Spirit of God, and those who "have a name to live and aredead. " It is a very awful statement, but, it is to be feared, strictly correct, that ministers may declaim against sin in thepulpit, who yet indulge it in the parlour. There may be much headknowledge, where there is no heart religion-(Ivimey). 

[128] Christian faithfulness detects mere talkatives, and theycomplain, "in so saying thou condemnest us also"; they will bearno longer, but seek refuge under more comfortable preachers, orin more candid company, and represent those faithful monitors ascensorious, peevish, and melancholy men-lying at the catch-(Scott). 

[129] In the Jerusalem Sinner Saved, Bunyan explains his meaningof "lying at the catch" in these solemn words, referring to thosewho abide in sin, and yet expect to be saved by grace: "Of thissort are they that build up Zion with blood, and Jerusalem withiniquity; that judge for reward, and teach for hire, and divinefor money, and lean upon the Lord (Micah 3:10, 11). This is doingthings 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 seekto put a trick upon God, as if He had not sufficiently fortifiedhis proposals of grace by his Holy Word, against all such kind offools as these"-(Vol. 1, p. 93). 

[130] Blessed faithful dealing! O that it were more practisedin the world, and in the church! How then would vain talkers bedetected in the one, and driven out of the other-(Mason). 

[131] Heart searching, soul examining, and close questioning ofthe conduct of life, will not do with talkative professors. Ringa peal on the doctrines of grace, and many will chime in with you;but speak closely how grace operates upon the heart, and influencesthe life to follow Christ in self-denying obedience, they cannotbear 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 thereare also their semblance; not right, but ignoble. There is thegrape, and the wild grape; the rose, and the canker rose; theapple and the crab. Now, fruit from these wild trees, however itmay please children to play with, yet the prudent count it of novalue. There are also in the world a generation of professors thatbring forth nothing but wild olive berries; saints only beforemen, devils and vipers at home; saints in word, but sinners inheart 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 ownvile affections. "I will answer him by Myself" (Ezek. 14:7). Thouart 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 listento his encouraging and animating exhortations; of which, as theywere now near the great town of Vanity Fair, they would stand inspecial need. Indeed, it was to forewarn them of what they wereto 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 leavetheir privacy in the wilderness, and commence a more publicscene-perhaps alluding to Bunyan's being publicly set apart tothe work of the ministry. It was in the discharge of these publicduties that he was visited with such severe persecution. Thisinterview with Evangelist reminds one of the setting apart ofDissenting ministers. It is usual, on these occasions, for theChristians entering on such important duties, to give a shortaccount of what "had happened in the way, " and their reasons forhoping that they were called by God to the work. They receive theadvice of their ministering elder, and the pastor prays for theirpeace and prosperity. Evangelist's address would make a good outlineof an ordination sermon. Bunyan's account of his being thus setapart in 1656 (with seven other members of the same church) isnarrated in Grace Abounding, Nos. 266-270. The second address ofEvangelist peculiarly relates to the miseries endured by Nonconformistministers in the reign of Charles II-(ED). 

[136] Shall the world venture their soul's ruin for a poor corruptiblecrown; and shall not we venture the loss of a few trifles for aneternal crown? Shall they venture the loss of eternal life forcommunion with base, drunken, covetous wretches; and shall we notlabour as hard, run as fast, nay, a hundred times more diligently, for such glorious and eternal friends as God to love, Christto redeem, the Holy Spirit to comfort, and saints and angels inHeaven for company? Shall it be said at the last day, that thewicked made more haste to hell than you to Heaven? O let it notbe so, but run with all might and main! They that will have Heavenmust run for it, because the devil will follow them. There isnever 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, andcan 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 oneswith striking simplicity. "I love to play the child with children. I have met with a child that had a sore finger, so that it wasuseless. Then have I said, Shall we cut off this finger, and buymy child a better, a brave golden finger? At this he started, andfelt indignation against me. Now, if a child has such tendernessfor a useless member, how much more tender is the Son of God tohis afflicted members?"-(Saint's Privilege, vol. 1, p. 674). Thetext here quoted forms the foundation of Bunyan's admirable Adviceto Sufferers, in which he delightfully dwells upon the topicswhich Evangelist addresses to the Pilgrims, when on the verge ofbitter 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 inminiature, with its various temptations. Hitherto we have observedthe pilgrims by themselves, in loneliness, in obscurity, in thehidden life and experience of the people of God. The allegorythus 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, withthe manner in which the true pilgrim conducts himself amidstthem. It was necessary that Bunyan should show his pilgrimage inits external as well as its secret spiritual conflicts; it wasnecessary that he should draw the contrast between the pursuitsand deportment of the children of this world and the childrenof light; that he should show how a true pilgrim appears, and islikely to be regarded, who, amidst the world's vanities, livesabove the world, is dead to it, and walks through it as a strangerand a pilgrim towards Heaven-(Cheever). 

[139] A just description of this wicked world. How many, thoughthey profess to be pilgrims, have never yet set one foot out ofthis fair; but live in it all the year round! They "walk accordingto the course of this world" (Eph. 2:2); for "the god of thisworld hath blinded their minds" (1 Cor. 4:4). But all those forwhose sins Jesus hath died "He delivers from this present evilworld" (Gal. 1:4). You cannot be a pilgrim, if you are not deliveredfrom this world and its vanities; for if you love the world, ifit has your supreme affections, the love of God is not in you, (1John 2:15); you have not one grain of precious faith in preciousJesus-(Mason). 

[140] Mr. James, who, in 1815, published the "Pilgrim" in verse, conjectures that Bunyan's description of the Fair arose fromhis having been at Sturbridge Fair, near Cambridge. It was thusdescribed in 1786-"The shops or booths are built in rows likestreets, having each its name; as Garlick Row, Bookseller's Row, Cook Row, &c. Here are all sorts of traders, who sell by wholesaleor 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 arealso 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 countiesstill resort. Similar kinds of fairs are now kept at Frankfort andLeipzig. These mercantile fairs were very injurious to morals;but not to the extent of debauchery and villany, which reign inour 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 grandoutlines of the difficulties, temptations, and sufferings, towhich believers are exposed in this evil world; which, in a workof this nature, must be related as if they came upon them oneafter another in regular succession; though in actual experienceseveral may meet together, many may molest the same person againand again, and some harass him in every stage of his journey. Weshould, therefore, singly consider the instruction conveyed byevery allegorical incident, without measuring our experience, orcalculating our progress, by comparing them with circumstanceswhich might be reversed or altered with almost endless variety. In general, Vanity Fair represents the wretched state of thingsin those populous places especially, where true religion isneglected and persecuted; and, indeed, "in the whole world lyingin wickedness, " as distinguished from the church of "redeemedsinners"-(Scott). 

[141] Christ will not allow his followers to bury their talent inthe earth, or to put their light under a bushel; they are not togo out of the world, or to retire into cloisters, monasteries, or deserts; but they MUST all go through this fair. Thus our Lordendured all the temptations and sufferings of this evil world, without being impeded or entangled by them, or stepping in theleast aside to avoid them; and he was exposed to greater enmityand 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 serpentand 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, onecried after him, "Look there, Mr. Hunt!" Turning his head anotherway, he replied, "Turn away mine eyes from beholding vanity"-(Ivimey). 

[144] An odd reply. What do they mean? That they are neitherafraid nor ashamed to own what was the one subject of their souls'pursuit-the truth. Understand hereby, that the whole world, whichlieth in wickedness, is deceived by a lie, and is under the delusionof the father of lies. In opposition to this, all believers inChrist are said to be of the truth (1 John 3:19). They know andbelieve that capital truth with which God spake from Heaven, "Thisis My beloved Son, in whom I am well pleased" (Matt. 3:17). Thistruth-that Jesus is the Son of God, and our only Saviour-lies at thefoundation of all their hope; and to get more and more acquaintedwith Him, is the grand object of their pursuits. For this theworld hates them; and Satan, who is an enemy to this truth, stirsup the world against them. "For, " says our Lord, "they are not ofthe world, even as I am not of the world" (John 17:16)-(Mason). 

[145] In 1670, the town porters of Bedford being commanded toassist in a brutal attack upon the Nonconformists, ran away, saying, "They would be hanged, drawn, and quartered, before theywould assist in that work"; for which cause the justices committedtwo of them (which they could take) to the jail. The shops wereshut up, so that it seemed like a place visited with the pest, where usually is written upon the door, "Lord, have mercy uponus!"-(Narrative of Proceedings against Nonconformists, p. 5. 4to, 1670). 

[146] This is a true representation of what took place in Englandin Bunyan's time. It was a disgrace to our nation, that Englishmen, urged on by a fanatic church, treated two young and interestingwomen with a barbarity that would make savages (so called) blush. It was at Carlisle that two female pilgrims, Dorothy Waugh andAnn Robinson, were dragged through the streets, with each an ironinstrument of torture, called a bridle, upon their heads; and weretreated with gross indecency-(ED). 

[147] The great object of the Gospel is to fit man for his activeduties in this world, and prepare him for heavenly enjoyments inthe world to come. Not like those lazy creeping things that shutthemselves up in nunneries or monasteries to avoid the temptationsand troubles, the resistance or hearing of which glorifies God. Christians are to be as lights-not hid under a bushel but seen ofall men. The prayer of their Lord was and is, not that they shouldbe taken out of the world, but kept from its evil contaminations-(ED). 

[148] In Bunyan's account of his imprisonment, he closes it withthese words-"Thus have I, in short, declared the manner and occasionof my being in prison; where I lie waiting the good will of Godto do with me as He pleaseth; knowing that not one hair of my headcan fall to the ground without the will of my Father which is inHeaven. Let the rage and malice of men be ever so great, they cando no more, nor go any further, than God permits them. When theyhave done their worst, 'we know that all things work together forgood to them that love God'" (Rom. 8:28). 

[149] The description of the process against the pilgrims, isframed in such a manner as emphatically to expose the secret reasonswhich influence men thus to persecute their innocent neighbours. The very names employed declare the several corrupt principles ofthe 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 andtemporal things, but he dares not render unto Caesar the thingsthat belong to God; and for thus righteously doing he is calleddisloyal-(ED). 

[151] Superstition, or false devotion, is a most bitter enemy toChrist's truth and his followers. This fellow's evidence is verytrue; for as the lawyer said of Christ's doctrine, "Master, thussaying, thou reproachest us also" (Luke 11:45). So false worshippers, who rest in forms, and rites, and shadows, are stung to the quickat those who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh; such a conduct pours theutmost contempt upon all the will-worship, and doctrines, andsuperstition of carnal men-(Mason). With such, traditions, humaninventions, forms, and externals, appear venerable and sacred; andthey are mistaken with pertinaceous ignorance for the substanceof religion. What is pompous and burdensome appears to such menmeritorious; and the excitement of mere natural passions, as at atragedy, is falsely deemed a needful help to true devotion. Theirzeal hardens their hearts, and causes bitter rage, enmity, andcalumny, against the pious Christians-(Scott). 

[152] As soon as the poor sinner says, "O Lord our God, other lordsbeside Thee have had dominion over us: but by Thee only will wemake mention of Thy name" (Isa. 26:13), your officious Pickthanksare always ready to bear testimony against him; and a blessedtestimony this is; it is well worth living to gain, and dying inthe cause of. If we are real disciples of Christ, we shall, asHe did, testify of the world that the works thereof are evil, andthe world will hate us for His sake (John 7:7)-(Mason). Pickthankhas no real principle, but puts on zeal for any party that willpromote his interests; he inwardly despises both the superstitiousand the spiritual worshipper-(Scott). 

[153] This is the Christian's plea and glory. While he knows "thetender mercies of the wicked are cruel" (Prov. 12:10), yet healso knows that the "merciful kindness of the Lord is great, andthe truth of the Lord endureth forever" (Psa. 118:2)-(Mason). 

[154] A more just and keen satirical description of such legaliniquities can scarcely be imagined, than that contained in thispassage. The statutes and precedents adduced, with a humourousreference to the style in which charges are commonly given tojuries, show what patterns persecutors choose to copy, and whosekingdom they labour to uphold. Nor can any impartial man denythat the inference is fair, which our author meant the reader todeduce, namely, that nominal Protestants, enacting laws requiringconformity to their own creeds and forms, and inflicting punishmentson such as peaceably dissent from them, are actually involved inthe 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 themanner in which Dr. Hampden was then charged with heresy by thePuseyites-(ED). 

[156] If the Lord were to leave us in the hands of men, we shouldstill find that their tender mercies are cruel. Such a jury astried 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 inthis trial. The judge, the witnesses, and the jury, are portraitssketched to the life, and finished, every one of them, in quick, concise, and graphic touches; the ready testimony of Envy isespecially characteristic. Rather than anything should be wantingthat might be necessary to despatch the prisoner, he would enlargehis testimony against him to any requisite degree. The languageand deportment of the judge are a copy to the life of some ofthe infamous judges under King Charles, especially Jefferies. Youmay find, in the trial of the noble patriot Algernon Sidney, theabusive language of the judge against Faithful almost word forword. The charge to the jury, with the Acts and laws on which thecondemnation of the prisoner was founded, wax full of ingenuityand meaning-(Cheever). 

[158] Bunyan gives a good portrait of Faithful in his Howe ofLebanon, referring to the character of Pomporius Algerius, mentionedin Fox's Book of Martyrs. "Was not this man, think you, a giant?did he not behave himself valiantly? was not his mind elevated athousand degrees beyond sense, carnal reason, fleshly love, andthe desires of embracing temporal things? This man had got thatby the end that pleased Him; neither could all the flatteries, promises, threats, reproaches, make him once listen to, or inquireafter, what the world, or the glory of it could afford. His mindwas captivated with delights invisible. He coveted to show hislove to his Lord, by laying down his life for His sake. He longedto be where there shall be no more pain, nor sorrow, nor sighing, nor tears, nor troubles. He was a man of a thousand!" Speakingof the pillars in that house at Lebanon, he says, "These men hadthe faces of lions, they have triumphed in the flames. "

[159] This is a most exquisitely beautiful sketch; it is drawn tothe life from many an era of pilgrimage in this world; there arein it the materials of glory, that constituted spirits of such noblegreatness as are catalogued in the eleventh of Hebrews-traits ofcruel mockings and scourgings, bonds and imprisonments-(Cheever). 

[160] Political interests engage ungodly princes to promotetoleration, and chain up the demon of persecution. The crueltiesthey exercise disgust the people, and they are disheartened bythe ill success of their efforts to extirpate the hated sect-(Scott). 

[161] I have often recorded it with thankfulness, that though inthe dreary day of my pilgrimage, the Lord hath taken away a dearand faithful Christian friend, yet he has always raised up another. A very great blessing this, for which Christians can never bethankful 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 ChristJesus shall suffer persecution" (2 Tim. 3:12). But how many actas 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 thinkto follow Christ, and yet to keep in with the world, which is atenmity against Him-a most fatal and soul-deceiving error-(Mason). 

[163] What is this something that By-ends knew more than all theworld? How to unite Heaven and hell-how to serve God and Mammon-howto be a Christian and a hypocrite at the same time. O the depth ofthe depravity of the human heart; alas! how many similar charactersnow exist, with two tongues in one mouth, looking one way androwing 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 upour cross. The wind sets always on my face; and the foaming rageof the sea of this world, and the proud and lofty waves thereofdo continually beat upon the sides of the bark, or ship, thatmyself, my cause, and my followers are in-(Bunyan's Greatness ofthe Soul, vol. 1, p. 107). 

[165] Mind how warily these pilgrims acted to this deceitfulprofessor. They did not too rashly take up an ill opinion againsthim; but when they had full proof of what he was, they did not hesitateone moment, but dealt faithfully with him, and conscientiouslywithdrew from him-(Mason). In a letter written in 1661, from Exeterjail, by Mr. Abraham Chear, a Baptist minister of Plymouth, whosuffered greatly for nonconformity, and at length died in a stateof banishment, there is this remark, "We have many brought in heredaily, who go out again almost as soon, for a week in a prisontries a professor more than a month in a church"-(Ivimey). 

[166] It might have been supposed that the persons here introducedwere settled inhabitants of the town of Vanity, or the Cityof 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 befor your comfort and interest in the world if you would but be alittle more complying, and give way in some particular points andphrases. O what a syren's song! May the Lord enable every faithfulservant to reply, "Get thee behind me, Satan"-(J. B. ). 

[168] These words of Solomon are thus wickedly misapplied by manyto the present day. Ecclesiastes 7:16, 17 probably refers to theadministration of justice which should be tempered with mercy, butnot with laxity; or it may refer to the foolish opinions expressedupon the characters of Pharisee and publican, exalting the oneor decrying the other overmuch. It cannot be meant to censurethe utmost efforts after true righteousness, nor to sanction theslightest 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 backwardthither? Or dost thou wink, because thou would'st not see? Or dostthou sideling go, and would'st not be Suspected Yet these prophetscan thee tell, Which way thou art agoing down to hell. --(Acts7:20-22. Bunyan's House of God, vol. 2, p. 582). 

[170] Notwithstanding By-ends could be reserved with faithfulpilgrims, yet he can speak out boldly to those of his own spiritsad character. O the treacherous deceivings of the desperatewickedness of the human heart! Who can know it? No one but theheart-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 wickedman is widest downward; but it is not so with the righteous man. His desires, like the temple Ezekiel saw in the vision, are stillwidest upwards, and spread towards Heaven. A full purse, with alean soul, is a great curse. Many, while lean in their estates, had fat souls; but the fattening of their estates has made theirsouls as lean as a rake as to good-(Bunyan's Righteous Man'sDesires, vol. 1, p. 745). 

[172] This dialogue is not in the least more absurd and selfishthan the discourse of many who now attend on the preaching of theGospel. If worldly lucre be the honey, they imitate the bee, andonly attend to religion when they can gain by it; they determineto keep what they have at any rate, and to get more, if it can bedone without open scandal-(Scott). 

[173] There is a fund of satirical humour in the supposed casehere very gravely stated; and if the author, in his accurateobservations on mankind, selected his example from among themercenaries that are the scandal of the Established Church, hermost faithful friends will not greatly resent this conduct ofa dissenter-(Scott). Dr. Paley would have done well to have readthis chapter in Bunyan before composing some of the chapters inhis Moral Philosophy, and his Sermon on the Utility of Distinctionsin the Ministry-(Cheever). 

[174] Here is worldly wisdom, infernal logic, and the sophistry ofSatan. We hear this language daily, from money-loving professors, who are destitute of the power of faith. But in opposition to allthis, the Holy Ghost testifies, "The love of money is the root ofall 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 conversationbe without covetousness" (Heb, 13:5); your Lord testifies, "Yecannot serve God and Mammon" (Luke 16:13)--(Mason). 

[175] How doth this commend itself to those who make merchandiseof 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, thedevil's then; or if delays Thou mak'st of coming to thy God forlife; Or if thy light and lusts are at a strife About who shouldbe master of thy soul, And lovest one, the other dost control;These prophets tell thee can which way thou bendest, On which thoufrown'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, thusaddresses such characters: "This is the man that hath the breathof a dragon; he poisons the air round about him. This is the manthat slays his children, his kinsmen, his friend, and himself-hethat offends God's little ones. O the millstone that God willshortly hang about your neck, when the time is come that you mustbe drowned in the sea and deluge of God's wrath!"-(See vol. 2, p. 539). The answer of Christian, though somewhat rough, is so conclusiveas to fortify every honest mind against all the arguments whichthe whole tribe of time-serving professors ever did, or ever canadduce, in support of their ingenious schemes and insidious effortsto 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 dwellin you richly" (Col. 3:16). For the Word of God is quick andpowerful, and sharper than a two-edged sword; it pierces throughall the subtle devices of Satan, and the cunning craftinessof carnal professors; and divideth asunder the carnal reasoningsof 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 thingTo do it as for THEE--(Mason). 

[179] The Hill Lucre stands somewhat out of the way, but temptinglynear. 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 theVale Perilous is plenty of gold and silver, and many Christianmen go in for the treasure, but few come out again, for this arestrangled of the devil. But good Christian men, that are stablein the faith, enter without peril-(ED). 

[180] Eve expected some sweet and pleasant sight, that would tickleand delight her deluded fancy; but, behold sin, and the wrath ofGod, appear to the shaking of her heart; and thus, even to thisday, doth the devil delude the world. His temptations are gildedwith sweet and fine pretences, that men shall be wiser, richer, more in favour, live merrier, fare better, or something; and bysuch like things the fools are easily allured. But when their eyesare 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 attemptto temper the love of money with the love of Christ. They go onwith their art for a season, but the end makes it manifest whatthey were. Take David's advice, "Fret not thyself because ofevil-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 gothou into the sanctuary of thy God, read His Word, and understandthe end of these men-(Mason). Often, as the motley reflexes of myexperience move in long processions of manifold groups before me, the distinguished and world-honoured company of Christian mammonistsappear to the eye of my imagination as a drove of camels heavilyladen, yet all at full speed; and each in the confident expectationof 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 behindher, and died immediately; but he would not so much as look behindhim to see her. We do not read that he did so much as once lookwhere she was, or what was become of her. His heart was set uponhis journey; and well it might. There were the mountains beforehim, 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 girdleround the waist, and great dexterity was requisite to cut and carryit away without the knowledge of the owner. Public executions fortheft had so little effect in repressing crime, that thefts werecommitted 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 thatthinketh he standeth, take heed lest he fall" (1 Cor. 10:12)-(ED). 

[185] By this river, which is called "a pure river of water oflife, clear as crystal, proceeding out of the throne of God andof the Lamb" (Rev. 22:1), we may understand clear and comfortableviews of God's everlasting love and electing grace. They could seein it God's glory shining in the face of Jesus Christ, and viewtheir own faces in it, to their inexpressible joy. This is the river"the streams whereof make glad the city of God" (Psa. 46:4). Thestream which flow from this river of electing love, are vocationto Christ, justification by Christ, sanctification in Christ, perseverance through Christ, glorification with Christ, and alljoy and peace in believing on Christ. All this these pilgrims nowenjoyed, and all this every fellow-citizen of the saints is calledto 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 thethings of Christ, shows them to us, and blesses us with a senseof interest in all the love of God, and finished salvation ofJesus!-(Mason). 

[186] Blessed state indeed, but of short duration! Too often thesedesirable consolations of the Spirit render the Christian carelessand unwatchful-(Burder). 

[187] A scene to soothe and calm a mind fretted and harassed withthe cares and turmoils of this every-day world; a sunny vistainto the future, welcome in a weary hour to the worn spirit, whichlongs, as for the wings of the dove, that it may flee away, andbe at rest; a glimpse of Sabbath quietness on earth, given as apledge and foretaste of the more glorious and eternal Sabbath ofHeaven-(Bernard Barton). 

[188] Now had I an evidence, as I thought, of my salvation fromHeaven, 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 beinflamed with the sight, and joy, and communion with Him, whosesoul was made an offering for my sins. Before this I lay tremblingat the mouth of hell; now I had got so far therefrom that I couldscarce discern it. O, thought I, that I were fourscore years old, that I might die quickly, and my soul be gone to rest--(GraceAbounding, No. 128). 

[189] They should have said, It is true this way is not so pleasantas the meadow, but it is the Lord's way, and the best, doubtless, for us to travel in. A man speedily enters into temptation whenhe becomes discontented with God's allotments; then Satan presentsallurements, and from wishing for a better way, the soul goes intoa worse. The discontented wish is father to a sinful will; I wishfor a better is followed by, I will have a better, and so thesoul goes astray-(Cheever). 

[190] The transition into the by-path is easy, for it lies closeto the right way; only you must get over a stile, that is, you mustquit Christ's imputed righteousness, and trust in your own inherentrighteousness; and then you are in By-path Meadow directly-(Mason). 

[191] The best caution I can give to others, or take myself, is, notto be guided in matters of faith by men, but to make the Scripturesour only rule-to look to God for the teaching of His blessedSpirit, 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 endthereof are the ways of death" (Prov. 14:12). Vain confidence isthis very way. O how easy do professors get into it! yea, realpilgrims 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, andends in death. Lord, humble our proud hearts, and empty us ofself-righteousness, pride, and vain confidence-(Mason). 

[193] So, sometimes, real pilgrims take counsel and example ofstrangers, of worldly men, and of presumptuous careless persons. Vain confidence is a sad guide anywhere, but especially when onehas wandered out of the way--(Cheever). 

[194] If thou be prying into God's secret decrees, or entertainquestions about nice curiosities, thou mayest stumble and fallto thine eternal ruin. Take heed of that lofty spirit, that, devil-like, cannot be content with its own station--(HeavenlyFootman). 

[195] The thunder and lightning plainly show that this by-path leadsto Sinai, not to Zion. One step over the stile, by giving way toa self-righteous spirit, and you enter the territories of despair-(J. B. ). 

[196] How varied is the experience of a Christian! he had justbefore overcome Demas, and conquered By-ends and his companions;is warned by Lot's wife, and now elated with the strength of hisprinciples; boldness takes the place of caution; he ventures uponan easier path, and is involved in misery-(ED). 

[197] When Bunyan pleaded, so energetically, for the communion ofsaints, irrespective of water-baptism, one of his arguments was, "The strongest may sometimes be out of the way. " "Receive ye oneanother 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 hurtfulto each other. But observe how grace works: it humbles, it makesthe soul confess and be sorry for its misfortunes. Here is noreviling one another; but a tender sympathy and feeling concernfor each other. O the mighty power of that grace and truth whichcame by Jesus Christ! How does it cement souls in the fellowshipof 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, thatby measures of carnal policy they might avoid afflictions. Guidedby Vain-confidence, they were led from the road, and when thisVain-confidence was destroyed, they were involved in distress anddanger-(Ivimey). 

[200] The personification of Despair is one of the most instructiveand beautiful portions of Bunyan's allegory. It appeals either toevery man's experience, or to every man's sense of what may comeupon him, on account of sin. It is at once, in some respects, thevery gloomiest and very brightest part of the "Pilgrim's Progress";for it shows at once to what a depth of misery sin may plunge theChristian, and also to what a depth the mercy of God in Christmay reach. The colouring of the picture is extremely vivid, theremembrance of it can never pass from the mind; and, as in a galleryof beautiful paintings, there may often be one that so stronglyreminds you of your own experience, or that in itself is soremarkably beautiful as to keep you dwelling upon it with unabatedinterest; so it is with this delineation of Giant Despair, amongthe many admirable sketches of Bunyan's piety and genius. It isso full of deep life and meaning that you cannot exhaust it, andit is of such exquisite propriety and beauty that you are nevertired with examining it-(Cheever). 

[201] Sooner or later Doubting Castle will be the prison, andGiant Despair the keeper of all those who turn aside from Christand His righteousness, to trust in any wise in themselves, and totheir righteousness. "Our God is a jealous God, " ever jealous ofHis own glory, and of the honour of His beloved Son-(Mason). Sounder the old cut, illustrating the Pilgrims in Doubting Castle, are these lines--"The pilgrims now, to gratify the flesh, Will seekits ease; but O! how they afresh Do thereby plunge themselves newgriefs into! Who seek to please the flesh, themselves undo. "

[202] Blessed sorrow! how many are there who never tasted the breadof Heaven, nor the water of life from the wells of salvation; whoare strangers to the communion of saints, but do not feel themselvesto be "in evil case, " nor have wept under a sense of their wretchedstate-(ED). 

[203] What! such highly-favoured Christians in Doubting Castle?After having traveled so far in the way of salvation, seen so manyglorious things in the way, experienced so much of the grace andlove of their Lord, and having so often proved His faithfulness?Is not this strange? No; it is common-the strongest Christiansare liable to err and get out of the way, and then to be besetwith very great and distressing doubts-(Mason). Despair, likea tremendous giant, will at last seize on the souls of allunbelievers; and when Christians conclude, from some misconduct, that they belong to that company, they are exposed to be taken captiveby him. They do not, indeed, fall and perish with Vain-confidence;but for a season they find it impossible to rise superior toprevailing gloomy doubts bordering on despair, or to obtain theleast comfortable hope of deliverance, or encouragement to usethe proper means of seeking it-(Scott). 

[204] The wife of Despair is Diffidence, or a distrust of God'sfaithfulness, and a want of confidence in His mercy. When aChristian follows such counsels, gloom and horror of mind will beproduced, and life become a burden--(Ivimey). 

[205] Bunyan, in one of his delightful treatises of comfort againstdespair, introduces the following striking colloquy-"Says Satan, Dost thou not know that thou art one of the vilest in all the packof professors? Yes, says the soul, I do. Says Satan, Dost thounot know that thou hast horribly sinned? Yes, says the soul, Ido. Well, saith Satan, now will I come upon thee with my appeals. Art thou not a graceless wretch? Yes. Hast thou an heart to besorry for this wickedness? No, not as I should. And albeit, saithSatan, thou prayest sometimes, yet is not thy heart possessed witha belief that God will not regard thee? Yes, says the sinner. Why, then, despair, and go hang thyself, saith the devil. And now weare at the end of the thing designed and driven at by Satan. Butwhat shall I now do, saith the sinner? I answer, take up the wordsof the text against him, "That ye may be able to comprehend thebreadth, and length, and depth, and height; and to know the loveof Christ, which passeth knowledge-(Saints' Knowledge of Christ'sLove, 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 forwardthe calamity of the man, who, in coming to Christ, is beat outof breath, out of heart, out of courage, by wind that blows himbackward. They will not be wanting to throw up his heels in theirdirty places, nor to trouble his head with the fumes of theirfoul breath. And now it is hard coming to God; Satan has the artof making the most of every sin; he can make every hair on the headas big as a cedar. But, soul, Christ can save unto the uttermost!come, man, come. He can do exceeding abundantly above all we canask or think!-(Bunyan's Complete Saviour, vol. 1, p. 209). PoorChristian! What! tempted to destroy thyself? Lord, what is man!But see, despairing souls, mark the truth of that word, "There hathno temptation taken you but such as is common to man; but God isfaithful, who will not suffer you to be tempted above that ye areable; 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 ofsin, and no saint had suffered more severely from despair. One ofhis great objects, in most of his works, is to arm poor pilgrimsagainst desponding fears. Thus, in his first treatise on GospelTruths-"He (the devil) will be sure to present to thy consciencethe most sad sentences of the Scripture; yea, and set them homewith such cunning arguments, that if it be possible he will makethee despair, and make away thyself as did Judas"-(Vol. 2, p. 132). Sin, when seen in its colours, and when appearing in its monstrousshape and hue, frighteth all mortals out of their wits, away fromGod, and, if He stops them not, also out of the world. This ismanifest by Cain, Judas, Saul, and others. They fly from beforeGod, one to one fruit of despair, and one to another-(Phariseeand Publican, vol. 2, p. 260). 

[209] An admirable chain of reasoning, pointing out the evils ofdespair, is to be found in the Jerusalem Sinner Saved (vol. 1, pp. 91, 92), under the head Fifthly. "It will make a man his owntormentor, 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, andbrings 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, andsin, Though whisper'd, plainly tell what works within. --(Cowper'sHope). 

"A wounded spirit who can bear?"

[211] To bring the state of Christian's mind before us, read thelamentations of the Psalmist, when he was a prisoner in DoubtingCastle, under Giant Despair, in Psalm 88; and Bunyan's experience, as narrated in No. 163 of Grace Abounding. Despair swallowed himup, 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 recentlypublished a thesis, to prove that suicide, under some circumstances, was justifiable. Hopeful answers all his arguments, and provesit to be the foulest of murders. Bunyan, in his treatise onJustification, volume 1, page 314, thus notices the jailer's intentto commit suicide, when the doors of the prison in which Paul wasconfined were thrown open-"Even now, while the earthquake shookthe prison, he had murder in his heart-murder, I say, and thatof a high nature, even to have killed his own body and soul atonce"-(ED). 

[213] Here is the blessing of a hopeful companion; here is excellentcounsel. Let vain professors say what they may against lookingback to past experiences, it is most certainly good and right soto do; not to encourage present sloth and presumption, but to excitefresh confidence of hope in the Lord. We have David's example, andPaul's word to encourage us to this, "The Lord that delivered meout of the paw of the lion, and out of the paw of the bear, hewill deliver me out of the hand of this Philistine" (1 Sam. 17:37);and says Paul, "We had the sentence of death in ourselves, thatwe should not trust in ourselves, but in God which raiseth thedead" (2 Cor. 1:9)-(Mason). 

[214] It is a curious picture which Bunyan has drawn of theintercourse between the giant and his wife Diffidence. They forma very loving couple in their way; and the giant takes no new stepin the treatment of the pilgrims without consulting Mrs. Diffidenceover night, so that the curtain lectures to which we listenare very curious. But Mrs. Diffidence ought rather to have beencalled Dame Desperation, or Desperate Resolution; for she seems, if anything, the more stubborn genius of the two-(Cheever). Bythese conversations between Diffidence and Despair, after theyhad retired to bed, Bunyan perhaps designed to intimate that, asmelancholy persons seldom get rest at night, the gloominess ofthe season contributes to the distress of their minds. So Asaphcomplains: "My sore ran in the night, and ceased not: my soulrefused to be comforted" (Psa. 67:2)-(Ivimey). 

[215] How would the awful lesson of the man in the iron cage, atthe Interpreter's house, now recur to poor Christian's mind: "Icannot get out, O now I cannot! I left off to watch, and am shutup 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 uponhis memory: "The Son of the Blessed is very pitiful"-(ED). 

[216] What! Pray in the custody of Giant Despair, in the midst ofDoubting Castle, and when their own folly brought them there too?Yes; mind this, ye pilgrims, ye are exhorted, "I will that menpray everywhere, without doubting" (1 Tim. 2:8). We can be in noplace but God can hear, nor in any circumstance but God is ableto deliver us from. And be assured, that when the spirit of prayercomes, deliverance is nigh at hand-(Mason). Perhaps the authorselected Saturday at midnight for the precise time when the prisonersbegan to pray, in order to intimate that the preparation for theLord's day, which serious persons are reminded to make for itssacred services, are often the happy means of recovering thosethat have fallen into sin and despondency-(Scott). 

[217] All at once, by a new revelation, which none but the Saviourcould make, Christian finds the promises. Christ had been watchingover his erring disciples-He kept back the hand of Despair fromdestroying them-He binds up the broken heart, and healeth alltheir wounds-(Cheever). As a key enters all the intricate wardsof a lock, and throws back its bolts, so the precious promises ofGod in his Word, if turned by the strong hand of faith, will openall the doors which unbelief and despair have shut upon us-(Burder). 

[218] Bunyan was a plain-spoken man, and feared not to offenddelicate ears when truth required honest dealing. In his treatiseon the Law and Grace, he says: "And therefore, my brethren, seeingGod, our Father, hath sent us, damnable traitors, a pardon fromHeaven, even all the promises of the Gospel, and hath also sealedto the certainty of it with the heart-blood of His dear Son, letus not be daunted"-(Vol. 1, p. 562). 

[219] Precious promise! The promises of God in Christ are the lifeof faith, and the quickeners of prayer. O how oft do we neglectGod's great and precious promises in Christ Jesus, while doubtsand despair keep us prisoners! So it was with these pilgrims; theywere kept under hard bondage of soul for four days. Hence see whatit 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 getno 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 anew creation; they breathed the fresh, reviving air, and brushed, with hasty steps, the dew from the untrodden grass, and fledthe nearest way to the stile, over which they had wandered. Theyhad learned a lesson by suffering, which nothing else could havetaught them, and which would remain with them to the day of theirdeath--(Cheever). The experience of these "three or four" dreadfuldays is specially recorded in Grace Abounding, (Nos. 261-263). Thekey which opened the doors in Doubting Castle was these words, applied with power to his soul, "I must go to Jesus, " in connectionwith Hebrews 12:22-24. Of the first night of his deliverancehe says, "I could scarcely lie in my bed for joy and peace, andtriumph through Christ"-(ED). 

[221] They fell to devising what soldiers, and how many, Diabolusshould go against Mansoul with, to take it; and after some debate, it was concluded that none were more fit for that expedition thanan army of terrible DOUBTERS. They therefore concluded to sendagainst Mansoul an army of sturdy doubters. Diabolus was to beatup his drum for 20 or 30, 000 men in the Land of Doubting, whichland lieth upon the confines of a place called Hell-gate Hill. Captain Rage was over the election doubters; his were the redcolours; his standard-bearer was Mr. Destructive; and the greatred dragon he had for his scutcheon. Captain Fury was over thevocation doubters; his standard-bearer was darkness; his colourswere pale; and his scutcheon the fiery flying serpent. CaptainDamnation was over the grace doubters; his were the red colours;Mr. No-life bore them; his scutcheon was the Black Den, &c. -(HolyWar). 

[222] When offending Christians are brought to deep repentance, renewed exercises of lively faith, and willing obedience in thoseself-denying duties which they had declined, the Lord "restores tothem the joy of His salvation, " and their former comforts becomemore abundant and permanent. The Delectable Mountains seem intendedto represent those calm seasons of peace and comfort-(Scott). 

[223] O how many professors grow weary of the way, fall short, andfail 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 theend; yet all who are begotten by the Word of grace, and born ofthe Spirit of truth, shall persevere to the end, being kept bythe mighty power of God, through faith, unto eternal salvation (1Peter 1:5)-(Mason). 

[224] There is in this laconic description of the homely dreamera richness of beauty which no efforts of the artist can adequatelyportray; and in the concise dialogue of the speakers, a simplesublimity of eloquence which any commentary could only weaken. While our feelings are excited by this description, we cannotbut remember that "eye hath not seen nor ear heard, neither haveentered into the heart of man: the things which God hath preparedfor them that love Him"-(Bernard Barton). 

[225] Precious names! What is a pilgrim without knowledge? Whatis head-knowledge without heart-experience? And watchfulness andsincerity ought to attend us every step. When these graces are inus and abound, they make delectable mountains indeed-(Mason). 

[226] Fine-spun speculations and curious reasonings lead men fromsimple truth and implicit faith into many dangerous and destructiveerrors-(Mason). 

[227] It is well for us to be much on this mount. We have constantneed of caution. Take heed and beware, says our Lord. Paul takesthe Corinthians up to this Mount Caution, and shows them whatawful things have happened to professors of old; and he leavesthis solemn word for us, "Wherefore, let him that thinketh hestandeth, 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, yieldingto desperation! This is the man that hath his dwelling among thetombs with the dead, that is always crying out, and cutting himselfwith stones (Mark 5:3). But all in vain; desperation will notcomfort 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 aSaviour; but cast Him off in the very things wherein the essentialparts of His sacrifice, merits, and priesthood consist. In thislies the mystery of their iniquity. They dare not altogether denythat Christ doth save His people, as a Priest; but then theirart is to confound His offices, until they jostle out of doorsthe merit of His blood and the perfection of His justifyingrighteousness. Such draw away the people from the cross (put outtheir eyes), and lead them among the infidels-(Bunyan's Israel'sHope, vol. 1, p. 615). 

[230] Probably to guard pilgrims against the Popish doctrine ofauricular confession-(ED). 

[231] Those seem to shun the common broad road; but having only themark of religion, while their hearts are not right with God, areas effectually ruined as the most profligate and open offenders-(Burder). 

[232] Thus we read of some who were once enlightened, and hadtasted of the heavenly gift, and were made partakers of the worldto come (Heb. 6:6). It is hard to say how far or how long a personmay carry on a profession, and yet fall away, and come short ofthe kingdom at last. This should excite to diligence, humility, andcircumspection, ever looking to Jesus to keep us from falling-(Mason). 

[233] It reflects the highest credit on the diffidence of Bunyan'sgenius-a genius as rich in its inventions, and as aspiring inits imaginative flights, as ever poet could possess or lay claimto-that, after such an exordium, he should have made no effortminutely to describe what was in its own splendour of gloryindescribable. How beautifully, without exciting any disappointmentin a reader of taste, feeling, and judgment, does he, by a fewartless words, render most impressive and sublime, what more elaboratedescription could only have made confused and unsatisfactory. Nothing can be more admirable than this brief and indistinct reportof the perspective glass, it cannot offend the most fastidious taste, yet leaves scope for the exercise of the most ardent and aspiringimagination-(Bernard Barton). [234] Such mountains round about thishouse do stand. As one from thence may see the Holy Land. --(Bunyan'sHouse of God, vol. 2, p. 579). 

[235] After going through the conflict with Apollyon, the Valleyof the Shadow of Death, the scenes in Vanity Fair, and the dreadexperience of the pilgrims in Giant Despair's Castle, it is wellto note what a gallery of solemn REALITIES is here, what a systemof Divine truth, commending itself to all men's consciences. Itis not so much the richness of imagination, nor the tendernessof feeling here exhibited, nor the sweetness and beauty of theimagery, with which this book is filled, as it is the presenceof these REALITIES that constitutes the secret of its unboundedpower over the soul. Walk up and down in this rich and solemngallery. How simple are its ornaments! How grave, yet beautiful, its architecture! Amidst all this deep, serene beauty to theimagination, by how much deeper a tone do these pictures speak tothe inner spiritual being of the soul! When you have admired thevisible beauty of the paintings, turn again to seek their meaningin that light from eternity by which the artist painted them, andby which he would have all men examine their lessons, and receiveand feel the full power of their colouring. In this light, thewalls of this gallery seem moving with celestial figures speakingto the soul. They are acting the drama of a life which, by mostmen, is only dreamed of; but the drama is the reality, and it isthe spectators only who are walking in a vain show-(Cheever). 

[236] This is the first break in the dream, and, doubtless, hadan important meaning. Perhaps the pilgrimage may be divided intofour parts: 1. The convert flying from the wrath to come; instructedat 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 VanityFair, and is found fit to become an itinerant preacher; in whichcalling he suffers persecution, and obtains that fitness whichenables him, 4. On the Delectable Mountains, to enter upon theresponsible 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 pointwhen the author "awoke from his dream"?-(ED). 

[237] This country we are all born in; all are ignoramuses bynature. Some live long in the country of Conceit, and many endtheir days in it. Are you come out of it? So was Ignorance; buthe breathed his native air. So long as a sinner thinks he can doanything towards making himself righteous before God, his name isIgnorance; he is full of self-conceit, and destitute of the faithof Christ-(Mason). 

[238] Now, is it not very common to hear professors talk at thisrate? Yes, and many who make a very high profession too; theirhopes 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 theprofession of such is begun with an ignorant, whole, self-righteousheart; it is continued in pride, self-seeking, and self-exalting, and ends in awful disappointment. For such are called by our Lordthieves and robbers; they rob Him of the glory of His grace andthe gift of His imputed righteousness-(Mason). 

[239] It is best not to converse much at once with persons ofthis character, but, after a few warnings, to leave them totheir reflections; for their self-conceit is often cherished byaltercations, in which they deem themselves very expert, howeverdisgusting their discourse may prove to others-(Scott). 

[240] An awful scene was beheld by the pilgrims. A professor, namedTurn-away, bound with seven cords, was led by devils to the by-wayto hell. Let everyone inquire, Who is this wanton professor?-Hewho discovers a trifling, worldly, wanton spirit, dreads notthe appearance of evil, complies with the fashions of the carnalworld, and associates with the enemies of our Lord; and, in time, becomes a damnable apostate. Lord, keep us from such a beginningand such an end!-(Burder). 

[241] The "very dark lane" in which "Turn-away" was met by thepilgrims, represents the total darkness of the minds of suchwicked professors; for "if the light that is in them be darkness, how great is that darkness!" When their characters are mademanifest, they are ashamed to look their former pious friends inthe 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 trembleto 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, andcarnal. O how many instances of these abound!-(Mason). 

[243] In times of persecution, loose professors are driven downDead Man's Lane to Broad-way Gate; thus Satan murders the soulsof men, by threatening to kill their bodies. Believers that areweak in faith are betrayed into sinful compliances; they sleepwhen they ought to watch, they conceal or deny their profession, and thus contract guilt; Faint-heart assaults them, Mistrustplunders them, and Guilt beats them down-(Scott). 

[244] The fly in the spider's net is the emblem of the soul insuch a condition. If the soul struggleth, Satan laboureth to holdit 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 LordJesus help not. Believing is sure sweating work. Only strongfaith can make Satan flee. O the toil of a gracious heart in thiscombat, 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 aNonconformist, in this country, he should be hung. Determined atall hazards not to be a traitor to his God, he anticipated beinghung; and was anxious, in such a cause, to meet death with firmness. When his fears prevailed, he dreaded lest he should make but ascrabbling shift to clamber up the ladder-(See Grace Abounding, No. 334). 

[246] Where there is a faint heart in God's cause, and mistrustof God's truths, there will be guilt in the conscience, and butlittle faith. These rogues will prevail over, and rob such soulsof the comforts of God's love and of Christ's salvation. By hisjewels, we may understand those radical graces of the Spirit-faith, hope, and love. By his spending-money, the sealing and earnest ofthe 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 hedragged on but heavily and uncomfortably-(Mason). 

[247] Bunyan throws great light upon this subject in his Christa Complete Saviour, (vol. 1, p. 215)-"We are saved by Christ;brought to glory by Christ; and all our works are no otherwise madeacceptable to God, but by the person and excellencies of Christ. Therefore, whatever the jewels are, and the bracelets and thepearls that thou shalt be adorned with, as a reward of servicedone 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 thisprecious gift of faith, though it be but little, even as a grainof mustard-seed, not all the powers of earth and hell can rob theheart of it. Christ prayed for His disciple that his faith shouldnot fail, or be totally lost; therefore, though Peter lost hiscomforts for a season, yet not his faith totally, not his souleternally; for, says Jesus, of all his dear flock, yea, of thoseof little faith too, None shall pluck them out of My hand. Thereis 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 theheart by the Holy Ghost. These are the believer's jewels; and itis his duty to keep them clean, that their beauty and lustre maybe apparent-(Andronicus). 

[250] Little-faith cannot come all the way without crying. Solong 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 andWelcome, vol. 1, p. 288). 

[251] Bunyan shows the difference between "his spending-money, " orthat treasure which the Christian carries in his earthen vessel, and his jewels, in Grace Abounding (No. 232)-"It was glorious tome to see His [Christ's] exaltation. Now I could look from myselfto Him, and should reckon that all those graces of God thatnow were green in me, were yet but like those cracked groats andfourpence-halfpennies, (Irish sixpences, which, in the dearth ofsilver coin in England, were made current at fourpence-halfpenny-ED), that rich men carry in their purses, when their GOLD is in theirtrunks 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 madeangry" while holding a friendly debate upon that highly-importantsubject, the doctrine of the saints' final perseverance. Pilgrimsought to debate upon those subjects without being angry-(ED). 

[253] Hopeful here expresses himself as if he had read Bunyan onChrist's Love-"But to fear man is to forget God. He taketh partwith them that fear HIM; so that we may boldly say, "The Lord ismy 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 withchariots, and horses, and weapons of defence, yet afraid of beingsparrow-blasted, or overrun by a grasshopper?"-(Vol. 2, p. 13). 

[254] Who can stand in the evil day of temptation, when beset withFaint-heart, Mistrust, and Guilt, backed by the power of theirmaster, Satan? No one, unless armed with the whole armour of God;and even then, the power of such infernal foes makes it a hardfight to the Christian. But this is our glory, the Lord shallfight for us, and we shall hold our peace. We shall be silent asto ascribing any glory to ourselves, knowing our very enemies arepart of ourselves, and that we are more than conquerors over allthese (only) through HIM who loved us (Rom. 8:37)-(Mason). 

[255] "One Great-grace"; a believer, or minister, who havinghonourably stood his ground, endeavours to restore the fallen. Theremembrance of such, helps to drive away despondency, and inspiresthe 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 sooften mentioned in this book, and by whom so many valiant thingswere done. We read, "With great power the apostles gave witnessof the resurrection of Jesus. " Why was it? Because "great gracewas upon them all" (Acts 4:33). So you see all is of grace, fromfirst to last, in salvation. If we do great things for Christ, yet, not unto us, but unto the great grace of our Lord, be allthe 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 everso sharp and strong, and our dangers ever so great, if the Lordis our strength, we need not fear-(J. B. ). 

[259] From this sweet and edifying conversation, learn not tothink more highly of yourself than you ought to think; but tothink soberly, according to the measure of faith which God hathdealt to you (Rom. 12:3). Now, it is of the very essence of faithto lead us out of all self-confidence and vain vaunting. For weknow not how soon Faint-heart, Mistrust, and Guilt may spring upin us, and rob us of our comforts, and spoil our joys-(Mason). 

[260] Instead of saying, "Though all men deny thee, yet will notI, " it behooves us to use all means of grace diligently, and tobe instant in prayer, that the Lord Himself may protect us by Hispower, and animate us by His presence, and then only shall we beenabled to overcome both the fear of man and the temptations ofthe devil-(Scott). 

[261] But how contrary to this is the walk and conduct of some whoprofess to be pilgrims, and yet can willfully and deliberately goupon the devil's ground, and indulge themselves in carnal pleasuresand sinful diversions! Such evidently declare in plain language, that they desire not the presence of God, but that He shoulddepart from them; but a day will come which will bring on terriblereflections of mind for such things-(Mason). 

[262] Mr. Ivimey's opinion is, that this "way which put itselfinto their way, " and the flatterer, relates to Antinomianism. Ofthis I can form no accurate judgment, never having met with anAntinomian, or one who professed to be against the law of God. Ihave met with those who consider that believers are bound to preferthe law of God as revealed by Jesus Christ, in Matthew 22:37-40, to be their rule of life, instead of limiting themselves to thelaw of God as given by Moses, in Exodus 20; but it has been forthis reason, that the law proclaimed by Christ unites in it thelaw 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, " intowhich the flatterer enticed the pilgrims, out of the Scripturehighway to Heaven, in the righteousness of Christ. When ministersdiffer, private Christians must think for themselves. My judgmentgoes with Mr. Mason-(ED). This way, which seemed as straightas the right way, and in entering on which there was no stile tobe passed, must denote some very plausible and gradual deviationfrom the simplicity of the Gospel, in doctrine or practice. If, in such a case, instead of a personal prayerful searching theScripture, we rely upon the opinion of our friends, and listento the flatterer, we shall certainly be misled-(Scott). 

[263] Luther was wont to caution against the white devil as muchas the black one; for Satan transforms himself into an angel oflight, and his ministers as ministers of righteousness (2 Cor. 11:14, 15). And how do they deceive souls? By flattery. Leadingpoor sinners into a fine notion of some righteous character theyhave in themselves, what great advances they have made, and whathigh attainments they have arrived to, even to be perfect inthemselves, 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 HolyGhost, the leader and guide of Christ's people. When they err andstray from Jesus the way, and are drawn from Him as the truth, the Spirit comes with His rod of convic-tion and chastisement, towhip 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 sweetfellowship with Him. So he acted by the Galatian church, which wasflattered into a notion of self-righteousness, and self-justification. So David, when he found himself nearly lost, cries out, "Herestoreth my soul: He leadeth me in the paths of righteousness forHis name's sake" (Psa. 23:3)-(Mason). The devil, in his attemptsafter our destruction, maketh use of the most suitable means. Theserpent, Adam knew, was subtle, therefore Satan useth him, therebyto catch this goodly creature, man. Hereby the devil least appeared[this fine-spoken man], and least appearing, the temptation soonesttook the tinder-(Bunyan on Genesis, vol. 2, p. 428). 

[265] The backsliding of a Christian comes through the overmuchpersuading of Satan and lust; that the man was mistaken, and thatthere was no such horror in the things from which he fled; norso much good in the things to which he hosted. Turn again, fool, says the devil. I wonder what frenzy it was that drove thee tothy heels, and that made thee leave so much good behind thee asother 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 butmere scarecrows, set up by politic heads, to keep the ignorant insubjection. Well, he goes back, fool as he is, conscience sleeps, and flesh is sweet; but, behold, he again sees his own nakedness-hesees the law whetting his axe-the world is a bubble. He also smellsthe brimstone which begins to burn within him. Oh! saith he, I amdeluded! "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 hisproud heart, as though he feared neither God nor hell; yet again, at times, his soul is even drowned with terrors. If one knew thewicked, when they are under warm convic-tions, then the bed shakeson which they be; then the proud tongue doth falter in their mouth, and their knees knock one against another. Then their consciencestares, and roars, and tears, and arraigns them. O! none canimagine what fearful plights a wicked man is in at times!-(Bunyan'sDesires of the Righteous, vol. 1, p. 746). 

[267] On the Delectable Mountains, the pilgrims had a sight of theCelestial City. No matter if it were but a glimpse; still they sawit, they really saw it, and the remembrance of that sight neverleft them. There it was in glory! Their hands trembled, their eyeswere dim with tears, but still that vision was not to be mistaken. There, through the rifted clouds, for a moment, the gates of pearlwere shining, the jasper walls, the endless domes, the jeweledbattlements! The splendour of the city seemed to pour, like ariver of light, down upon the spot where they were standing--(Cheever). 

[268] See how we are surrounded with different enemies! No soonerhave they escaped the self-righteous flatterer, but they meet withthe openly profane and licentious mocker-aye, and he set out, andwent far too; yea, further than they. But, behold, he has turnedhis back upon all; and though he had been 20 years a seeker, yetnow he proves, that he has neither faith nor hope, but ridiculesall as delusion. Awful to think of! O what a special mercy to bekept believing and persevering, and not regarding the ridicule ofapostates!-(Mason). 

[269] "To round"; to be open, sincere, candid. "Maister Blandanswered flatly and roundly"-(Fox's Book of Martyrs). 

[270] Upon the declaration for liberty of conscience, the churchfor a season was free from persecution. It was like enchanted ground;and some, who had been watchful in the storm, became careless andsleepy in this short deceitful calm-(ED). 

[271] Ah, these short naps for pilgrims! The sleep of death, inthe enchanted air of this world, usually begins with one of theseshort 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; theman attends to religious duties more from habit, than from delightin the service of God. No situation requires so much watchfulness. Other experiences resemble storms, which keep a man awake; thisis 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 growdrowsy in soul. How many are the calls in the Word against spiritualslumber! and yet how many professors, through the enchantingair of this world, are fallen into the deep sleep of formality!Be warned by them to cry to thy Lord to keep thee awake torighteousness, and vigorous in the ways of thy Lord-(Mason). 

[274] Here you see, as our Lord says, "It is the Spirit whoquickeneth, the flesh profiteth nothing" (John 6:63). Our carnalnature is so far from profiting in the work of conversion toChrist, that it is at enmity against Him, and opposes the Spirit'swork in showing us our want of Him, and bringing us to Him. Man'snature 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 isa 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 whatwe are. Hence, see the ignorance, folly, and pride of those whoexalt free-will, and nature's power, &c. Verily they do not knowthemselves, even as they are known-(Mason). 

[275] Not the evil of sin in the sight of God, but the remorseand fear of wrath, with which the convinced sinner is oppressed, and from which he, at times, seeks relief by means which exceedinglyincrease his actual guilt. Nothing but a free pardon, by faithin the atoning sacrifice of Christ, can take away guilt; but theuneasiness of a man's conscience may be for a time removed byvarious expedients-(Scott). 

[276] In modern editions, this has been altered to "sin enough inone day. " But in any period of time, selecting that duty in thedischarge of which we have felt the most pure, there has beena mixture of sin. "For there is not a day, nor a duty; not a daythat thou livest, nor a duty that thou dost, but will need thatmercy should come after to take away thy iniquity"-(Bunyan'sSaints' Privilege, vol. 1, p. 679). These are solemn and humblingreflections-(ED). 

[277] Thus, you see, in conversion, the Lord does not act uponus as though we were mere machines. No, we have understanding; Heenlightens it. Then we come to a sound mind; we think right, andreason justly. We have wills; what the understanding judges best, the will approves, and then the affections follow after; and thuswe choose Christ for our Saviour, and glory only in His righteousnessand salvation. When the heavenly light of truth makes manifestwhat we are, and the danger we are in, then we rationally fleefrom the wrath to come, to Christ the refuge set before us-(Mason). 

[278] Pray mind this. The grand object of a sensible sinner isrighteousness. He has it not in himself; this he knows. Whereis it to be found? In Christ only. This is a revealed truth; andwithout faith in this, every sinner must be lost. Consider, itis at the peril of your soul that you reject the righteousness ofChrist; and do not believe that God imputeth it without works forthe justification of the ungodly. O ye stout-hearted, self-righteoussinners, ye who are far from righteousness, know this andtremble!-(Mason). 

[279] The true nature of faith is to believe and rest upon the Wordof truth, and wait for the promised comfort. That faith which isthe gift of God leads the soul to wait upon and cry to God, andnot to rest till it has some blessed testimony from God of interestin the love and favour of God in Christ Jesus. But O how manyprofessors rest short of this!-(Mason). 

[280] As I thought my case most sad and fearful, these words didwith great power suddenly break in upon me, "My grace is sufficientfor thee, " three times together. O! methought every word wasa mighty word for me; as My, and grace, and sufficient, and forthee; they were then, and sometimes are still, far bigger thanothers be-(Grace Abounding, No. 206). 

[281] The Lord's dealings with his children are various, but alllead to the same end; some are shaken with terror, while othersare more gently drawn, as with cords of love. In these thingsbelievers should not make their experiences standards one foranother; still there is a similarity in their being brought to thesame point of rejecting both sinful and righteous self, and believingon the Lord Jesus Christ as their complete salvation-(Andronicus). 

[282] Christ did not appear to Hopeful's senses, but to hisunderstanding; and the words spoken are no other than texts ofScripture taken in their genuine meaning-not informing him, as bya new revelation, that his sins were pardoned, but encouraging himto apply for this mercy, and all other blessings of salvation-(Scott). 

[283] Since the dear hour that brought me to Thy foot, And cut upall 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 proceededfrom a grateful heart. Cleans'd in Thine own all-purifying blood, Forgive their evil, and accept their good. I cast them at Thyfeet--my only plea Is what it was, DEPENDENCE UPON THEE!--(Cowper). 

[284] Not governed by the Word of God, but by his own will, hisgrounds of confidence for salvation unfitted him for Christianfellowship, unless he happened to fall in with a man who hadimbibed his own notions-(ED). 

[285] The desire of Heaven-when its nature is not understood, the proper means of obtaining it are neglected, other objectsare preferred to it-is no proof that a man will be saved. Theexpression, "The desire of grace is grace, " is very fallacious. Butto hunger and thirst for God, and His righteousness, His favour, image, and service, as the supreme good, so that no other objectcan satisfy the heart, is grace indeed, and shall be completed inglory-(Scott). 

[286] Real Christians are often put to a stand, while they findand feel the workings of all corruptions and sins in their nature;and when they hear others talk so highly of themselves, how fulltheir hearts are of love to God, and of good motions, without anycomplainings of their hearts. But all this is from the ignoranceof their own hearts; and pride and self-righteousness harden themagainst feeling its desperate wickedness-(Mason). 

[287] I saw that it was not my good frame of heart that made myrighteousness better, nor yet my bad frame that made my righteousnessworse; 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 righteousnessblinds his eyes to, and keeps his heart from believing, thatChrist's personal righteousness alone justifies a sinner in thesight of God; and yet such talk bravely of believing, but theirfaith is only fancy. They do not believe unto righteousness; butimagine 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 alie, and so much prevails, and keeps up an unscriptural hope inthe hearts of so many professors. Do, reader, study this pointwell; for here seems to be a show of scriptural truth, while therankest poison lies concealed in it. For it is utterly subversiveof, and contrary to, the faith and hope of the Gospel-(Mason). 

[290] The way of being justified by faith for which Ignorancepleads may well be called "fanatical, " as well as "false"; for itis nowhere laid down in Scripture; and it not only changes theway of acceptance, but it takes away the rule and standard ofrighteousness, and substitutes a vague notion, called sincerity, inits place, which never was, nor can be, defined with precision-(Scott). 

[291] Justification before God comes, not by imitating Christ asexemplary in morals, but through faith in His precious blood. Tofeed on Jesus is by respecting Him as made of God a curse for oursin. I have been pleased with observing, that none of the signsand 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 detectionof a presumptive and most dangerous error which now greatly prevails, as well as a scriptural view of the nature of true faith, and theobject it flies on wholly and solely for justification before God, and acceptance with God. Reader, for thy soul's sake, look to thyfoundation. See that thou build upon nothing in self, but all uponthat 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 ofenthusiasm; but a spiritual man knows its blessedness, and rejoicesin its comfort. It is a close question. What may we understand byit? Doubtless, what Paul means when he says, "It pleased God toreveal His Son in me, " (Gal. 1:15, 16): that is, he had such aninternal, spiritual, experimental sight, and knowledge of Christ, and of salvation by Him, that his heart embraced Him, his soulcleaved to Him, his spirit rejoiced in Him; his whole man wasswallowed up with the love of Him, so that he cried out in the joyof his soul, This is my Beloved and my Friend-my Saviour, my God, and my Salvation. He is the chief of ten thousand, and altogetherlovely. We know nothing of Christ savingly, comfortably, andexperimentally, till He is pleased thus to reveal Himself to us(Matt. 11:27). This spiritual revelation of Christ to the heartis 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 yourignorance 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 sentencedarted in upon me" (No. 204); "these words did with great powerbreak in upon me" (No. 206); "suddenly this sentence fell upon mysoul" (No. 229); and many others-(ED). 

[295] That sinner is not thoroughly awakened, who does not seehis need of Christ's righteousness to be imputed to him. Nor ishe quickened, who has not fled to Christ as "the end of the lawfor 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, inthe matter of justification and salvation, and making the sinnernothing at all, as having no hand in the work, nor getting anyglory to himself by what he is able to do of himself. Free graceand free will; Christ's imputed righteousness, and the notion ofman's personal righteousness, cannot accord-(Mason). 

[297] Take heed of hardening thy heart at any time, againstconvictions or judgments. I bid you before to beware of a hardheart; now I bid you beware of hardening your soft heart. The fearof the Lord is the pulse of the soul. Pulses that beat best arethe best signs of life; but the worst show that life is present. Intermitting pulses are dangerous. David and Peter had an intermittingpulse, 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 authorgives us the subject matter of a whole treatise in a few short andplain sentences. Treasure it up in your heart, and often ponderit there. It will prove, through the blessing of the Spirit, aspecial means of enlivening, when spiritual langour, in consequenceof worldly ease, is creeping upon your soul-(Andronicus). 

[299] "Pitiful old self-holiness. " Mind this phrase. Far was itfrom the heart of good Mr. Bunyan to decry personal holiness. Itis nothing but self-holiness, or the holiness of the old man ofsin; for true holiness springs from the belief of the truth, andlove 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 ournatural estate, to excite humility of heart, and thankfulness toGod, who made us to differ, and to excite pity towards those who arewalking in nature's pride, self-righteousness, and self-confidence-(Mason). 

[301] "Temporary"; one who is doctrinally acquainted with theGospel, but a stranger to its sanctifying power. The reasons andmanner of such men's declensions and apostasy are very justly andemphatically stated-(Scott). 

[302] In Hoffman's poetical version of the "Pilgrim, " this sentenceis, "And nature will return, like Pope, to pork"; alluding to oneof the Popes, who used daily to have a dish of pork; but, beingsick, his physicians forbade it, when the Pope, in a rage, criedout, "Give me my pork, in spite of God"-(ED). 

[303] A true description of the state of some professors. Heresee the reason why so many saints, as they are called, fall away. From hence, some take occasion to deny the scriptural, soul-comfortingdoctrine, of the certain perseverance of God's saints unto eternalglory. So they display the pride of their own hearts, their ignoranceof God's Word, while they make God's promises of no effect, andthe Gospel of his grace, only much ado about nothing-(Mason). 

[304] Three young fellows, Mr. Tradition, Mr. Human-wisdom, andMr. Man's-invention, proffered their services to Shaddai. Thecaptains told them not to be rash; but, at their entreaty, theywere listed into Boanerges' company, and away they went to thewar. Being in the rear, they were taken prisoners. Then Diabolusasked them if they were willing to serve against Shaddai. Theytold him, that as they did not so much live by religion as by thefates of fortune, they would serve him. So he made two of themsergeants; 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 beginsin the unbelief of the heart, and ends in open sins in the life. Why is the love of this world so forbidden? Why is covetousnesscalled idolatry? Because, whatever draws away the heart from God, and prevents enjoying close fellowship with him, naturally tendsto apostasy from him. Look well to your hearts and affections. "Keep thy heart with all diligence, for out of it are the issuesof life" (Prov. 4:23). If you neglect to watch, you will be sure tosmart under the sense of sin on earth, or its curse in hell. "Seethen that ye walk circumspectly, not as fools, but as wise, redeemingthe time, because the days are evil" (Eph. 5:15, 16)-(Mason). 

[306] O what a blessed state! what a glorious frame of soul isthis! Job speaks of it as the candle of the Lord shining upon hishead (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 callsthis, "The fullness of the blessing of the Gospel of Christ" (Rom. 15:29). O rest not short of enjoying the full blaze of Gospelpeace and spiritual joy-(Mason). During the last days of thateminent man of God, Dr. Payson, he once said, "When I formerly readBunyan's description of the Land of Beulah, where the sun shinesand the birds sing day and night, I used to doubt whether therewas such a place; but now my own experience has convinced me ofit, and it infinitely transcends all my previous conceptions. " Thebest possible commentary on the glowing descriptions in Bunyan isto be found in that very remarkable letter dictated by Dr. Paysonto his sister, a few weeks before his death-"Were I to adopt thefigurative language of Bunyan, I might date this letter from theLand Beulah, of which I have been for some weeks a happy inhabitant. The Celestial City is full in my view. Its glories have been uponme, its breezes fan me, its odours are wafted to me, its soundsstrike upon my ears, and its spirit is breathed into my heart. Nothing separates me from it but the River of Death, which nowappears but as an insignificant rill, that may be crossed at a singlestep, whenever God shall give permission. The Sun of Righteousnesshas been gradually drawing nearer and nearer, appearing larger andbrighter as He approached, and now He fills the whole hemisphere, pouring forth a flood of glory, in which I seem to float, like aninsect in the beams of the sun; exulting, yet almost trembling, while I gaze on this excessive brightness, and wondering, withunutterable wonder, why God should deign thus to shine upon asinful worm"-(Cheever). [307] In the immediate view of heavenlyfelicity, Paul "desired to depart hence, and be with Christ, asfar better" than life. David "fainted for God's salvation. " Inthe lively exercise of holy affections, the believer grows wearyof 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 inthe pages of his own sweet book, could be successful in portrayingthis beauty and glory; for now he seems to feel that all thedangers of the pilgrimage are almost over, and he gives up himselfwithout restraint so entirely to the sea of bliss that surroundshim, and to the gales of Heaven that are wafting him on, and tothe sounds of melody that float in the whole air around him, thatnothing in the English language can be compared with this wholeclosing part of the "Pilgrim's Progress, " for its entrancingsplendour, yet serene and simple loveliness. The colouring is thatof Heaven in the soul; and Bunyan has poured his own Heaven-entrancedsoul into it. With all its depth and power, there is nothingexaggerated, and it is made up of the simplest and most scripturalmaterials and images. We seem to stand in a flood of light, pouredon as from the open gates of paradise. It falls on every leaf andshrub by the way-side; it is reflected from the crystal streamsthat, between grassy banks, wind amidst groves of fruit-treesinto vineyards and flower-gardens. These fields of Beulah are justbelow the gate of Heaven; and with the light of Heaven there comefloating down the melodies of Heaven, so that here there is almostan open revelation of the things which God hath prepared for themthat love Him--(Cheever). 

[309] This is the place, this is the state, Of all that fear theLord; Which men nor angels may relate With tongue, or pen, or word. No night is here for to eclipse Its spangling rays so bright; Nordoubt, nor fear, to shut the lips Of those within this light. 

The strings of music here are timed For heavenly harmony, And everyspirit here perfumed With perfect sanctity. Here run the crystalstreams of life, Quite thorow all our veins; And here by love wedo unite With glory's golden chains. --(Bunyan's One Thing Needful). 

[310] Mr. Flavel, being on a journey, set himself to improve thetime by meditation; when his mind grew intent, till at length hehad such ravishing tastes of heavenly joys, and such full assuranceof his interest therein, that he utterly lost the sight and senseof this world and all its concerns, so that for hours he knew notwhere he was. At last, perceiving himself faint, he alighted fromhis horse and sat down at a spring, where he refreshed himself, earnestly desiring, if it were the will of God, that he might thereleave the world. His spirit reviving, he finished his journey inthe same delightful frame; and all that night passed without awink of sleep, the joy of the Lord still overflowing him, so thathe 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 whospake with John (Rev. 20:10), was his fellow-servant. Are these"spirits of just men made perfect"-the angel-ministering spiritswhich are sent forth to minister for them who shall be heirs ofsalvation? (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 isall-distressing to us. O for a strong, world-conquering, sin-subduing, death-overcoming faith, in life and death! Jesus, Master, speakthe word, unbelief shall flee, our faith shall not fail, and ourhope shall be steady-(Mason). 

[313] Well, now the pilgrims must meet with, and encounter, theirlast enemy, death. When he stares them in the face, their fearsarise. 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 overcomethe fear of death in us-(Mason). 

[314] But tim'rous mortals start and shrink To cross this narrowsea; They linger, shivering on the brink, And fear to launchaway-(Watts). Evodias could not join in the petition of theLiturgy-"From sudden death, good Lord, deliver us. " He had hiswish; and expired suddenly on a Lord's-day morning, while thousandswere assembling to hear him preach-(Andronicus). 

[315] Bunyan died in perfect peace, though it is probable that heexpected darkness in the trying hour. Thus he says, in his treatiseon Paul's Departure, "Aye, this will make thee cry, though thoube as good as David. Wherefore learn by his sorrows to serve thygeneration, by the will of God, before falling asleep. God canpardon thy sins, and yet make them a bitter thing and a burden atdeath. It is easy to HIM to pardon, and yet break all thy bones;or show Himself in such dreadful majesty, that Heaven and earthshall tremble at His presence. Let the thoughts of this prevailwith thee to manage thy time and work in wisdom, while thou artwell" (Vol. 1, p. 730)-(ED). 

[316] Satan is suffered to be very busy with God's people in theirlast moments, but he too, like death, is a conquered enemy by ourJesus; therefore, amidst all his attacks, they are safe. He cannotdestroy 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 fromterror, but enabled to encourage his trembling companion tellinghim the welcome news that "he felt the bottom, and it was good. "Blessed experience! If Christ is our foundation, we have nothingto fear, even in the swellings of Jordan, for death itself cannotseparate us from the love of Christ-(Burder). 

[318] When you visit a sick or death bed, be sure that you takeGod's Word with you, in your heart and in your mouth. It is fromthat 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 atthe first; it is by that, faith is strengthened at the last; andJesus is the sum and substance of the Scriptures-(Mason). 

[319] Jesus Christ, He is indeed the Alpha and Omega, the firstand the last, the beginning of our hope, and the end of ourconfidence. We begin and end the Christian pilgrimage with Him;and all our temptations and trials speak loudly, and fully confirmto us that truth of our Lord, "Without Me ye can do nothing" (John15:5)-(Mason). 

[320] The temporary distresses of dying believers often arisefrom bodily disease, which interrupt the free exercise of theirintellectual 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, haveat length died most triumphantly-(Scott). 

[321] I cannot trust myself to read the account of Christian goingup to the Celestial Gate, after his passage though the River ofDeath-(Arnold). 

[322] Bunyan, in his Saint's Knowledge of Christ's Love, describes thefeelings of the pilgrim, while clothed with mortality, looking upto the heights of Heaven. Christ could mount up-Elijah had a chariotof fire-Enoch was taken by God. But I, poor I, how shall I getthither? How often are considering thoughts wanting in professors! Thequestion is happily solved in Christian and Hopeful's experience;they left all their mortal garments and burdens behind them in theriver, and their free spirits for the first time felt the sweetsof liberty in their perfection-(ED). 

[323] I know that all who go to paradise, are conducted thitherby these holy ones; but yet, for all that, such as die under thecloud, for unchristian walking with God, may meet with darknesson that day, and go heavily hence. But as for those who have beenfaithful to their God, they shall see before them, or from earthsee glory-(Bunyan's Paul's Departure, vol. 1, p. 741). 

[324] Ah, Christian! None can conceive or describe what it isto live in a state separate from a body of sin and death. Surelyin some happy, highly-favoured moments, we have had a glimpse, aforetaste of this, and could realize it by faith. O for more andmore 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 infull fruition above? This we must die to know-(Mason). 

[325] Bunyan has, with great beauty and probability, brought in theministry of angels, and regions of the air, to be passed throughin their company, rising, and still rising, higher and higher, before they come to that mighty mount on which He has placed thegates of the Celestial City. The angels receive His pilgrims asthey come up from the River of Death, and form for them a bright, glittering, seraphic, loving convoy, whose conversation preparesthem gradually for that exceeding and eternal weight of glorywhich is to be theirs as they enter in at the gate. Bunyan hasthus, in this blissful passage from the river to the gate, donewhat no other devout writer, or dreamer, or speculator, that weare aware of, has ever done; he has filled what perhaps in mostminds is a mere blank, a vacancy, or at most a bewilderment andmist of glory, with definite and beatific images, with naturalthoughts, 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 hasthrown a bridge, as it were, for the imagination, over the deep, sudden, open space of an untried spiritual existence; where itfinds, ready to receive the soul that leaves the body, ministeringspirits, sent forth to minister unto them who are to be heirs ofsalvation-(Cheever). 

[326] Glory beyond all glory ever seen By waking sense, or by thedreaming soul! The appearance, instantaneously disclosed, Was ofa mighty City-boldly say A wilderness of building, sinking far, Andself-withdrawn into a wondrous depth, Far sinking into splendourwithout end! Fabric it seemed of diamond and of gold, With alabasterdomes and silver spires, And blazing terrace upon terrace, highUplifted: here, serene pavilions bright, In avenues disposed;there, towers begirt With battlements, that on their restlessfronts Bore stars-illumination of all gems!--(Wordsworth). 

[327]A certificate, To show thou seest thyself most desolate; Writby the Master, with repentance seal'd. To show also that here [byChrist] thou would'st be healed. And that thou dost abhor theefor thy ways, And would'st in holiness spend all thy days. --(Bunyan'sHouse of God, vol. 2, p. 580). 

[328] Blessed indeed is that man who, while encumbered with asinful body, can truly say, "I live, yet not I, but Christ livethin me. " In Him all the commandments are obeyed-all my sins washedaway by His blood-and my soul clothed with righteousness andimmortality. Blessed are the dead who die in the Lord: they enterthe Celestial City. This is the righteous nation, which keepeth thetruth. O my reader, would you be one of the glorified inhabitantsof that city whose builder and maker is God? Then must you livethe life of faith; so run that ye may obtain; ever be found lookingunto Jesus-(ED). "Prepare me, Lord, for Thy right hand, Then comethe joyful day; Come death, and some celestial hand, And fetch mysoul away. "

[329] O what acclamations of joy will there be, when all thechildren of God meet together, without the fear of being disturbedby Antichrist! How will the heavens echo of joy, when the Bride, the Lamb's wife, shall come to dwell with her Husband! If you wouldbe better satisfied what the beatific vision means, my requestis, that you would live holily, and thus go and see. Christ isthe desire of all nations, the joy of angels, the delight of theFather. What solace, then, must that soul be filled with, whichhath the possession of Christ to all eternity?-(Bunyan's DyingSayings, 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 ofa dying person, whose life has been unsuitable to the Christianprofession; no doubt, could we penetrate the veil, we should seehim wafted across the river in the boat of Vain-hope, and meetingwith the awful doom that is here described. From such fataldelusions, good Lord, deliver us!-(Scott). 

[331] Vain-hope ever dwells in the bosom of fools, and is everready to assist Ignorance. He wanted him at the last, and he foundhim. He had been his companion through life, and will not forsakehim in the hour of death. You see Ignorance had no pangs in hisdeath, 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 lambssee what was to follow, when Vain-hope had wafted them over theriver, they would roar like lions!-(Mason). 

[332] This is a most awful conclusion. Consider it deeply. Weighit attentively, so as to get good satisfaction from the Word tothese important questions-Am I in Christ, the way, the only way, to the kingdom, or not? Do I see that all other ways, whether ofsin or self-righteousness, lead to hell? Does Christ dwell in myheart by faith? Am I a new creature in Him? Do I renounce my ownrighteousness, as well as abhor my sins? Do I look alone to Christfor righteousness, and depend only on Him for holiness? Is He theonly hope of my soul, and the only confidence of my heart? Anddo I desire to be found in Him; knowing by the Word, and feelingby 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 studyto please Him, as well as hope to enjoy Him? Is fellowship withGod the Father, and His Son, Jesus Christ, so prized by me, as toseek it, and to esteem it above all things? If so, though I may findall things in nature, in the world, and from Satan, continuallyopposing this, yet I am in Christ the way, and He is in me the truthand the life-(Mason). How far may such an one go? This importantquestion is very solemnly argued in Bunyan's Law and Grace. He maybe received into church-fellowship-and, like the foolish virgins, be clear from outward pollution-have gone forth from the rudimentsand traditions of men-and had their lamps, but still lost theirprecious souls. They may bear office in the church, as Judas carriedthe bag, and as Demas! They may become preachers and ministers ofthe 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 buta Balaam. They may stand thus until Christ come and reveal them. They may, with confidence, say, Lord, Lord, have we not eaten anddrank in Thy presence, and taught in Thy name, and in Thy namehave 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'SWIFE AND CHILDREN, THEIR DANGEROUS JOURNEY, AND SAFE ARRIVAL ATTHE 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 againIf 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 meThat I am truly thine; cause some there beThat counterfeit the Pilgrim and his name, Seek, by disguise, to seem the very same;And by that means have wrought themselves intoThe 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 2But 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 doorFor 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 beTo 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 thePilgrim, 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 theywere to go with him on pilgrimage, insomuch that he was forced togo on his progress without them; for he durst not run the dangerof that destruction which he feared would come by staying withthem 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, thatI have been much hindered and kept back from my wonted travelsinto those parts whence he went, and so could not, till now, obtainan opportunity to make further inquiry after whom he left behind, that I might give you an account of them. [7] But having had someconcerns 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 whereI lay; and because he was to go some part of the way that I wastravelling, 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; forthus I began with the old man:

Sir, said I, what town is that there below, that lieth on the lefthand of our way?

Then said Mr. Sagacity (for that was his name), It is the City ofDestruction, a populous place, but possessed with a very ill-conditionedand idle sort of people. 

I thought that was that city, quoth I; I went once myself throughthat town, and, therefore, know that this report you give of it istrue. 

SAG. Too true; I wish I could speak truth in speaking better ofthem 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 isgood. Pray, did you never hear what happened to a man some time agoin this town, whose name was Christian, that went on pilgrimageup 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 metwith and had in his journey; besides, I must tell you, all ourcountry rings of him. There are but few houses that have heard ofhim and his doings but have sought after and got the records ofhis pilgrimage; yea, I think I may say that that his hazardousjourney, 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 heis gone, he is highly commended of all. For, it is said, he livesbravely where he is; yea, many of them that are resolved never torun 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 theFountain of Life, and has what he has without labour and sorrow, for there is no grief mixed therewith. [But, pray, what talk havethe people about him?][10]

SAG. Talk! the people talk strangely about him; some say that henow walks in white (Rev. 3:4; 6:11); that he has a chain of goldabout his neck; that he has a crown of gold, beset with pearls, upon his head. Others say that the Shining Ones, that sometimesshowed themselves to him in his journey, are become his companions, and that he is as familiar with them in the place where he is ashere one neighbour is with another. Besides, it is confidentlyaffirmed concerning him, that the King of the place where he ishas bestowed upon him already a very rich and pleasant dwellingat court (Zech. 3:7); and that he every day eateth (Luke 14:15), and drinketh, and walketh, and talketh with Him; and receiveth ofthe 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, ifthey can give any, why his neighbours set so little by him, andhad him so much in derision, when they perceived that he wouldbe a pilgrim (Jude 14, 15). For, they say, that now he is so inthe affections of his Prince, and that his Sovereign is so muchconcerned with the indignities that were cast upon Christian, whenhe became a pilgrim, that He will look upon all as if done untoHimself;[11] and no marvel, for it was for the love that he hadto 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'ssake, for that he now has rest from his labour (Rev. 14:13); andfor 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 hisenemies, and is out of the reach of them that hate him. I also amglad, for that a rumour of these things is noised abroad in thiscountry; who can tell but that it may work some good effect onsome that are left behind? But, pray Sir, while it is fresh in mymind, 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 asdid Christian himself; for though they all played the fool at thefirst, and would by no means be persuaded by either the tears orentreaties of Christian, yet second thoughts have wrought wonderfullywith 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 Iwas upon the spot at the instant, and was thoroughly acquaintedwith 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 onpilgrimage, both the good woman and her four boys. And being (weare, as I perceive) going some considerable way together, I willgive you an account of the whole of the matter. 

This Christiana (for that was her name from the day that she, withher children, betook themselves to a pilgrim's life), after herhusband was gone over the river, and she could hear of him nomore, her thoughts began to work in her mind. First, for that shehad lost her husband, and for that the loving bond of that relationwas utterly broken betwixt them. For you know, said he to me, nature can do no less but entertain the living with many a heavycogitation in the remembrance of the loss of loving relations. This, therefore, of her husband did cost her many a tear. But this wasnot all; for Christiana did also begin to consider with herself, whether her unbecoming behaviour towards her husband was not onecause that she saw him no more; and that in such sort he was takenaway from her. And upon this, came into her mind, by swarms, allher 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 therestless groans, brinish tears, and self-bemoanings of her husband, and how she did harden her heart against all his entreaties, andloving persuasions, of her and her sons, to go with him; yea, therewas not anything that Christian either said to her or did beforeher all the while that his burden did hang on his back, but itreturned upon her like a flash of lightning, and rent the caul ofher heart in sunder. Specially that bitter outcry of his, 'Whatshall 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 sinnedaway 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 aftertheir father. O! said Christiana, that it had been but our lot togo with him, then had it fared well with us, beyond what it is liketo do now; for though I formerly foolishly imagined, concerningthe troubles of your father, that they proceeded of a foolish fancythat he had, or for that he was overrun with melancholy humours;yet now it will not out of my mind but that they sprang fromanother 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 escapedthe 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 ifa broad parchment was opened before her, in which were recordedthe 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 childrenheard her. 

After this, she thought she saw two very ill-favoured ones standingby her bedside, and saying, What shall we do with this woman? forshe cries out for mercy waking and sleeping; if she be suffered togo 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 fromthe thoughts of what shall be hereafter, else all the world cannothelp 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 thoughtshe saw Christian her husband in a place of bliss, among manyimmortals, with a harp in his hand, standing and playing upon itbefore 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 pavedwork that was under the Prince's feet, saying, I heartily thank myLord and King, for bringing of me into this place. Then shouteda company of them that stood round about, and harped with theirharps; but no man living could tell what they said, but Christianand his companions. [20]

Next morning, when she was up, had prayed to God, and talked withher children a while, one knocked hard at the door, to whom shespake out, saying, If thou comest in God's name, come in. So hesaid, Amen, and opened the door, and saluted her with 'Peace beto 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 whencehe came, and what was his errand to her. So he said unto her, Myname is Secret;[21] I dwell with those that are high. It is talkedof, 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 formerlydone 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 isa God ready to forgive, and that He taketh delight to multiply topardon offences. He also would have thee know, that He inviteththee to come into His presence, to His table, and that He will feedthee with the fat of His house, and with the heritage of Jacob thyfather. 

There is Christian thy husband (that was), with legions more, hiscompanions, ever beholding that face that doth minister life tobeholders; and they will all be glad when they shall hear the soundof thy feet step over thy Father's threshold. 

Christiana at this was greatly abashed in herself, and bowing herhead to the ground, this Visitor proceeded, and said, Christiana, here is also a letter for thee, which I have brought from thyhusband's King. So she took it and opened it, but it smelt afterthe manner of the best perfume (Song. 1:3); also it was writtenin letters of gold. The contents of the letter was, That the Kingwould have her do as did Christian her husband; for that was theway to come to His city, and to dwell in His presence with joyforever. At this the good woman was quite overcome; so she criedout to her visitor, Sir, will you carry me and my children withyou, 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, enterthis Celestial City. Wherefore I advise thee to do as did Christianthy husband. Go to the wicket-gate yonder, over the plain, forthat stands in the head of the way up which thou must go, and Iwish thee all good speed. Also I advise that thou put this letterin 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 thesongs that thou must sing while thou art in this house of thypilgrimage (Psa. 119:54); also this thou must deliver in at thefurther gate. [23] Now I saw in my dream, that this old gentleman, as he told me this story, did himself seem to be greatly affectedtherewith. He, moreover, proceeded and said, So Christiana calledher sons together, and began thus to address herself unto them:My sons, I have, as you may perceive, been of late under muchexercise in my soul, about the death of your father; not for thatI doubt at all of his happiness, for I am satisfied now that heis well. I have been also much affected with the thoughts of mineown state and yours, which I verily believe is by nature miserable. My carriages, also, to your father in his distress, is a greatload to my conscience; for I hardened both my own heart and yoursagainst him, and refused to go with him on pilgrimage. [24]

The thoughts of these things would now kill me outright, but thatfor a dream which I had last night, and but for the encouragementthat this stranger has given me this morning. Come, my children, let us pack up and begone to the gate that leads to the CelestialCountry, that we may see your father, and be with him and hiscompanions in peace, according to the laws of that land. 

Then did her children burst out into tears for joy, that the heartof their mother was so inclined. [25] So their visitor bade themfarewell; and they began to prepare to set out for their journey. 

But while they were thus about to be gone, two of the women, thatwere Christiana's neighbours, came up to her house, and knocked ather 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 languagethey used not to hear, or to perceive to drop from the lips ofChristiana. [26] Yet they came in; but, behold, they found the goodwoman a-preparing to be gone from her house. 

So they began and said, Neighbour, pray what is your meaning bythis?

Christiana answered and said to the eldest of them, whose name wasMrs. Timorous, I am preparing for a journey. (This Timorous wasdaughter to him that met Christian upon the Hill Difficulty, andwould 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 fella-weeping. 

Tim. I hope not so, good neighbour; pray, for your poor children'ssakes, do not so unwomanly cast away yourself. 

CHRIST. Nay, my children shall go with me, not one of them iswilling to stay behind. [27]

Tim. I wonder, in my very heart, what, or who has brought you intothis mind. 

CHRIST. Oh! neighbour, knew you but as much as I do, I doubt notbut that you would go with me. 

Tim. Prithee, what new knowledge hast thou got, that so workethoff thy mind from thy friends, and that tempteth thee to go, nobodyknows where?

CHRIST. Then Christiana replied, I have been sorely afflictedsince my husband's departure from me; but especially since he wentover the river. But that which troubleth me most, is my churlishcarriages to him, when he was under his distress. Besides, I amnow 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 waswith 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 companionof immortals (1 Cor. 5:1-5), and has a house now given him todwell in, to which the best palaces on earth, if compared, seemto me to be but as a dunghill. The Prince of the place has alsosent for me, with promise of entertainment if I shall come to Him;His messenger was here even now, and has brought me a letter, whichinvites 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, torun yourselves upon such difficulties! You have heard, I am sure, what your husband did meet with, even, in a manner, at the firststep that he took on his way, as our neighbour Obstinate can yettestify, for he went along with him; yea, and Pliable too, untilthey, like wise men, were afraid to go any further. We also heard, over and above, how he met with the lions, Apollyon, the Shadow ofDeath, and many other things. Nor is the danger that he met withat 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 sorash as to cast away thyself; yet, for the sake of the fruit ofthy body, keep thou at home. [29]

But Christiana said unto her, Tempt me not, my neighbour. I havenow a price put into my hand to get gain, and I should he a foolof the greatest size, if I should have no heart to strike in withthe opportunity. [30] And for that you tell me of all these troublesthat I am like to meet with in the way, they are so far off frombeing to me a discouragement, that they show I am in the right. 'The bitter must come before the sweet, ' and that also will makethe sweet the sweeter. Wherefore, since you came not to my housein God's name, as I said, I pray you to be gone, and not to disquietme farther. [31]

Then Timorous also reviled her, and said to her fellow, Come, neighbour Mercy, let us leave her in her own hands, since shescorns our counsel and company. But Mercy was at a stand, and couldnot so readily comply with her neighbour, and that for a twofoldreason. First, her bowels yearned over Christiana. So she saidwithin herself, If my neighbour will needs be gone, I will goa little way with her and help her. Secondly, her bowels yearnedover her own soul, for what Christiana had said had taken somehold upon her mind. [32] Wherefore she said within herself again, I will yet have more talk with this Christiana, and if I findtruth and life in what she shall say, myself with my heart shallalso go with her. Wherefore Mercy began thus to reply to herneighbour Timorous. 

MERCY. Neighbour, I did, indeed, come with you to see Christianathis morning; and since she is, as you see, a-taking of her lastfarewell 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 hernot of the second reason, but kept that to herself. 

TIM. Well, I see you have a mind to go a-fooling too, but takeheed 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 herhouse, and Christiana betook herself to her journey. [33] But whenTimorous was got home to her house, she sends for some of herneighbours, to wit, Mrs. Bat's-eyes, Mrs. Inconsiderate, Mrs. Light-mind, and Mrs. Know-nothing. So when they were come to herhouse, she falls to telling of the story of Christiana, and of herintended journey. And thus she began her tale. [34]

TIM. Neighbours, having had little to do this morning, I went togive 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 inGod's name, come in. So in I went, thinking all was well. But whenI came in, I found her preparing herself to depart the town, she, and also her children. So I asked her what was her meaning bythat. And she told me, in short, that she was now of a mind to goon pilgrimage, as did her husband. She told me also a dream thatshe 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 itby this; for that which was my great argument to persuade her tostay at home (to wit, the troubles she was like to meet with inthe way) is one great argument with her to put her forward on herjourney. For she told me in so many words, 'The bitter goes beforethe sweet. ' Yea, and forasmuch as it so doth, it makes the sweetthe sweeter. 

MRS. BAT'S-EYES. O, this blind and foolish woman! said she; willshe not take warning by her husband's afflictions? For my part, Isee, if he were here again, he would rest him content in a wholeskin, and never run so many hazards for nothing. 

MRS. INCONSIDERATE also replied, saying, Away with such fantasticalfools from the town! A good riddance, for my part, I say, ofher. Should she stay where she dwells, and retain this her mind, who could live quietly by her? for she will either be dumpish orunneighbourly, 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 goodworld since these whimsical fools dwelt in it. [35]

Then Mrs. Light-mind added as followeth--Come, put this kind oftalk away. I was yesterday at Madam Wanton's, where we were asmerry as the maids. For who do you think should be there, but Iand 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 alongwith her. So as they went, her children being there also, Christianabegan to discourse. And, Mercy, said Christiana, I take this as anunexpected favour, that thou shouldst set foot out of doors withme, to accompany me a little in my way. 

MERCY. Then said young Mercy (for she was but young), If I thoughtit would be to purpose to go with you, I would never go near thetown 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 husbandis where he would not but be for all the gold in the Spanishmines. Nor shalt thou be rejected, though thou goest but upon myinvitation. [36] The King who hath sent for me and my children isone that delighteth in mercy. Besides, if thou wilt, I will hirethee, and thou shalt go along with me as my servant; yet we willhave all things in common betwixt thee and me; only, go along withme. [37]

MERCY. But how shall I be ascertained that I also shall beentertained? Had I this hope but from one that can tell, I wouldmake no stick at all, but would go, being helped by him that canhelp, 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 inquirefor thee; and if there thou shalt not meet with encouragement, Iwill be content that thou shalt return to thy place. I also willpay 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 ofHeaven shall have His heart upon me. [39]

Christiana then was glad at her heart, not only that she had acompanion, but also that she had prevailed with this poor maid tofall in love with her own salvation. So they went on together, andMercy began to weep. Then said Christiana, Wherefore weepeth mySister so?

MERCY. Alas! said she, who can but lament, that shall but rightlyconsider, what a state and condition my poor relations[40] are inthat yet remain in our sinful town? and that which makes my griefthe more heavy is, because they have no instructor, nor any totell them what is to come. 

CHRIST. Bowels becometh pilgrims; and thou dost for thy friends asmy good Christian did for me when he left me; he mourned for thatI would not heed nor regard him; but his Lord and ours did gatherup after his tears and put them into His bottle; and now both I andthou, and these my sweet babes, are reaping the fruit and benefitof them. I hope, Mercy, these tears of thine will not be lost;for the truth hath said, that 'They that sow in tears shall reapin joy' in singing. And 'he that goeth forth and weepeth, bearingprecious seed, shall doubtless come again with rejoicing, bringinghis 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 meTo swerve or turn asideFrom 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 cameup to the Slough of Despond, she began to be at a stand; for, saidshe, this is the place in which my dear husband had like to havebeen smothered with mud. She perceived, also, that notwithstandingthe command of the King to make this place for pilgrims good, yetit was rather worse than formerly. So I asked if that were true. Yes, said the old gentleman, too true; for that many there bethat pretend to be the King's labourers, and that say they arefor mending the King's highway, that bring dirt and dung insteadof 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 thesteps, and made a shift to get staggeringly over. [43] Yet, Christianahad like to have been in, and that not once nor twice. Now theyhad no sooner got over, but they thought they heard words thatsaid unto them, 'Blessed is she that believed; for there shall bea 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 asgood ground to hope for a loving reception at the wicket-gate asyou, I think no Slough of Despond would discourage me. Well, saidthe 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 suchexcellent glories as we do, and that are so envied that happinessas we are; but that we shall meet with what fears and scares, withwhat 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, goall of them up to the gate; to which, when they were come, theybetook themselves to a short debate about how they must managetheir calling at the gate, and what should be said to Him that didopen to them. So it was concluded, since Christiana was the eldest, that she should knock for entrance, and that she should speak toHim 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 heardas 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, fora while, to knock any more, for fear the mastiff should fly uponthem. Now, therefore, they were greatly tumbled up and down intheir minds, and knew not what to do: knock they durst not, forfear of the dog; go back they durst not, for fear the Keeper ofthat gate should espy them as they so went, and should be offendedwith them; at last they thought of knocking again, and knockedmore vehemently than they did at the first. Then said the Keeperof the gate, Who is there? So the dog left off to bark, and Heopened unto them. [45] Then Christiana made low obeisance, and said, Let not our Lord be offended with his handmaidens, for that wehave knocked at His princely gate. Then said the Keeper, Whencecome 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 pleaseYou, graciously admitted by this gate into the way that leads tothe Celestial City. And I answer, my Lord, in the next place, thatI am Christiana, once the wife of Christian, that now is gottenabove. [46]

With that the Keeper of the gate did marvel, saying, What! is shebecome now a pilgrim that, but a while ago, abhorred that lifeThen she bowed her head, and said, Yes, and so are these my sweetbabes also. 

Then He took her by the hand, and let her in, and said also, 'Sufferthe little children to come unto Me'; and with that He shut up thegate. This done, He called to a trumpeter that was above, over thegate, to entertain Christiana with shouting and sound of trumpetfor joy. So he obeyed, and sounded, and filled the air with hismelodious notes (Luke 15:7). 

Now all this while poor Mercy did stand without, trembling andcrying, for fear that she was rejected. But when Christiana hadgotten admittance for herself and her boys, then she began to makeintercession for Mercy. 

CHRIST. And she said, My Lord, I have a companion of mine thatstands yet without, that is come hither upon the same account asmyself; one that is much dejected in her mind, for that she comes, as she thinks, without sending for; whereas I was sent to by myhusband's King to come. 

Now Mercy began to be very impatient, for each minute was as long toher as an hour; wherefore she prevented Christiana from a fullerinterceding for her, by knocking at the gate herself. And sheknocked then so loud, that she made Christiana to start. Then saidthe Keeper of the gate, Who is there? and said Christiana, It ismy friend. 

So He opened the gate and looked out, but Mercy was fallen downwithout, in a swoon, for she fainted, and was afraid that no gatewould 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. ButHe answered, That one once said, 'When my soul fainted withinme, I remembered the Lord; and my prayer came in unto Thee, intoThine 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 myfriend Christiana was. Hers was from the King, and mine was butfrom 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 anygrace or forgiveness of sins to spare, I beseech that I, thy poorhandmaid, may be partaker thereof. 

Then He took her again by the hand, and led her gently in, andsaid, I pray for all them that believe on Me, by what means soeverthey come unto Me. Then said He to those that stood by, Fetchsomething, and give it Mercy to smell on, thereby to stay herfainting. 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 theLord at the head of the way, and spoke kindly unto by Him. Thensaid they yet further unto Him, We are sorry for our sins, and begof our Lord His pardon, and further information what we must do. I grant pardon, said He, by word and deed: by word, in the promiseof forgiveness; by deed, in the way I obtained it. Take the firstfrom My lips with a kiss, (Song. 1:2); and the other as it shallbe 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 topof the gate, and showed them by what deed they were saved; andtold them withal, That that sight they would have again, as theywent along in the way, to their comfort. 

So He left them a while in a summer parlour below, where they enteredinto talk by themselves; and thus Christiana began: O Lord! howglad 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 hadknocked, and none did answer), that all our labour had been lost, especially when that ugly cur made such a heavy barking againstus. [51]

MERCY. But my worse fear was after I saw that you was taken intoHis favour, and that I was left behind. Now, thought I, it isfulfilled which is written, 'Two women shall he grinding together, the one shall be taken and the other left'[52] (Matt. 24:41). Ihad much ado to forbear crying out, Undone! undone![53]

And afraid I was to knock any more; but when I looked up to whatwas written over the gate, I took courage. [54] I also thought thatI must either knock again, or die; so I knocked, but I cannot tellhow, for my spirit now struggled betwixt life and death. 

CHRIST. Can you not tell how you knocked? I am sure your knockswere so earnest that the very sound of them made me start; Ithought I never heard such knocking in all my life; I thought youwould have come in by violent hands, or have taken the kingdom bystorm (Matt. 11:12). 

MERCY. Alas! to be in my case, who that so was could but have doneso? You saw that the door was shut upon me, and that there was amost cruel dog thereabout. Who, I say, that was so faint-heartedas 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 wonderfulinnocent 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 Ishould not have had heart enough to have ventured myself in thismanner. But now we are in, we are in; and I am glad with all myheart. [56]

MERCY. I will ask, if you please, next time He comes down, why Hekeeps such a filthy cur in His yard; I hope He will not take itamiss, Aye, do, said the children, and persuade Him to hang him; for weare afraid he will bite us when we go hence. 

So at last He came down to them again, and Mercy fell to the groundon her face before Him, and worshipped, and said, Let my Lordaccept of the sacrifice of praise which I now offer unto Him withthe calves of my lips. 

So He said unto her, 'Peace be to thee, stand up. ' But she continuedupon her face, and said, 'Righteous art Thou, O Lord, when I pleadwith 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 sightof which, such women and children as we, are ready to fly fromThy gate for fear?

He answered and said, That dog has another owner, he also is keptclose in another man's ground, only My pilgrims hear his barking;he belongs to the castle which you see there at a distance, but cancome up to the walls of this place. He has frighted many an honestpilgrim from worse to better, by the great voice of his roaring. Indeed, he that owneth him doth not keep him of any goodwill to Meor 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 Iloved; but I take all at present patiently. I also give My pilgrimstimely help, so they are not delivered up to his power, to do tothem what his doggish nature would prompt him to. But what! mypurchased 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 willlose a supposed alms, run the hazard of the bawling, barking, andbiting, too, of a dog; and shall a dog--a dog in another man'syard, a dog whose barking I turn to the profit of pilgrims--keepany from coming to Me? I deliver them from the lions, their darlingfrom the power of the dog. [57]

MERCY. Then said Mercy, I confess my ignorance; I spake what Iunderstood not; I acknowledge that Thou dost all things well. 

CHRIST. Then Christiana began to talk of their journey, and toinquire after the way. So He fed them, and washed their feet, andset them in the way of His steps, according as He had dealt withher husband before. So I saw in my dream, that they walked on intheir 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 manThat thereto moved me. 'Tis true, 'twas long ere I beganTo 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 theway up which Christiana and her companions were to go, a garden, and that garden belonged to him whose was that barking dog of whommention was made before. And some of the fruit-trees that grew inthat garden shot their branches over the wall; and being mellow, they that found them did gather them up, and oft eat of them totheir hurt. So Christiana's boys, as boys are apt to do, beingpleased with the trees, and with the fruit that did hang thereon, did plash[58] them, and began to eat. Their mother did also chidethem for so doing, but still the boys went on. [59]

Well, said she, my sons, you transgress, for that fruit is noneof 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 diefor fear. But that passed, and they went on their way. Now, bythat they were gone about two bow-shots from the place that letthem into the way, they espied two very ill-favoured ones comingdown apace to meet them. [60] With that, Christiana and Mercy, herfriend, covered themselves with their veils, and so kept on theirjourney; the children also went on before; so that at last theymet together. Then they that came down to meet them, came just upto the women, as if they would embrace them; but Christiana said, Stand back, or go peaceably by, as you should. Yet these two, asmen that are deaf, regarded not Christiana's words, but began tolay hands upon them. At that Christiana, waxing very wroth, spurnedat them with her feet. Mercy also, as well as she could, did whatshe could to shift them. Christiana again said to them, Stand back, and begone; for we have no money to lose, being pilgrims, as yousee, and such, too, as live upon the charity of our friends. 

ILL-FAVOURED. Then said one of the two of the men, We make noassault upon you for money, but are come out to tell you, that ifyou will but grant one small request, which we shall ask, we willmake women of you forever. 

CHRIST. Now Christiana, imagining what they should mean, madeanswer again, We will neither bear, nor regard, nor yield to whatyou shall ask. We are in haste, cannot stay; our business is abusiness of life and death. So, again, she and her companions madea 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 isanother thing we would have. 

CHRIST. Ah, quoth Christiana, you would have us body and soul, forI know it is for that you are come; but we will die rather uponthe spot, than suffer ourselves to be brought into such snares asshall hazard our well-being hereafter. And with that they bothshrieked out, and cried, Murder! murder! and so put themselves underthose laws that are provided for the protection of women (Deut. 22:23-27). But the men still made their approach upon them, withdesign to prevail against them. They, therefore, cried out again. [61]

Now, they being, as I said, not far from the gate in at whichthey came, their voice was heard from where they were, thither;wherefore some of the house came out, and knowing that it wasChristiana's tongue, they made haste to her relief. But by thatthey were got within sight of them, the women were in a very greatscuffle, the children also stood crying by. Then did he that camein for their relief call out to the ruffians, saying, What is thatthing that you do? Would you make my Lord's people to transgress?He also attempted to take them, but they did make their escapeover the wall, into the garden of the man to whom the great dogbelonged; so the dog became their protector. This Reliever then cameup to the women, and asked them how they did. So they answered, We thank thy Prince, pretty well; only we have been somewhataffrighted; we thank thee also, for that thou camest in to ourhelp, for otherwise we had been overcome. 

RELIEVER. So after a few more words, this Reliever said asfolloweth: I marveled much when you were entertained at the gateabove, being, [as] ye knew, that ye were but weak women, that youpetitioned not the Lord there for a conductor; then might you haveavoided these troubles and dangers, for He would have granted youone. [62]

CHRIST. Alas! said Christiana, we were so with our present blessing, that dangers to come were forgotten by us; besides, who could havethought, that so near the King's palace, there should have lurkedsuch naughty ones? Indeed, it had been well for us, had we askedour Lord for one; but, since our Lord knew it would be for ourprofit, 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 athing is felt, it then comes under, in the eyes of him that feelsit, that estimate that properly is its due, and so, consequently, will be thereafter used. Had my Lord granted you a conductor, youwould not neither so have bewailed that oversight of yours, innot asking for one, as now you have occasion to do. So all thingswork 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 goback 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 issufficient 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 askingfor. When he had thus said, he went back to his place, and thePilgrims went on their way. 

MERCY. Then said Mercy, What a sudden blank is here! I madeaccount we had now been past all danger, and that we should neversee sorrow more. [64]

CHRIST. Thy innocency, my sister, said Christiana to Mercy, mayexcuse 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 yetdid not provide for it where provision might have been had. I amtherefore much to be blamed. [65]

MERCY. Then said Mercy, How knew you this before you came fromhome? Pray open to me this riddle. 

CHRIST. Why, I will tell you. Before I set foot out of doors, onenight, as I lay in my bed, I had a dream about this; for, methought Isaw two men, as like these as ever the world they could look, standat my bed's feet, plotting how they might prevent my salvation. Iwill tell you their very words. They said (it was when I was in mytroubles), What shall we do with this woman? for she cries out, waking and sleeping, for forgiveness. If she be suffered to go onas she begins, we shall lose her, as we have lost her husband. This, you know, might have made me take heed, and have providedwhen provision might have been had. 

MERCY. Well, said Mercy, as by this neglect we have an occasionministered unto us, to behold our own imperfections; so our Lordhas taken occasion thereby, to make manifest the riches of Hisgrace; 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 drewnigh to a house which stood in the way, which house was built forthe relief of pilgrims; as you will find more fully related in theFirst Part of these Records of the Pilgrim's Progress. So they drewon towards the house (the House of the Interpreter), and when theycame to the door, they heard a great talk in the house. They thengave ear, and heard, as they thought, Christiana mentioned by name. For you must know that there went along, even before her, a talkof her and her children's going on pilgrimage. And this thing wasthe more pleasing to them, because they had heard that she wasChristian's wife, that woman who was sometime ago so unwilling tohear of going on pilgrimage. Thus, therefore, they stood still, and heard the good people within commending her, who, they littlethought, stood at the door. At last Christiana knocked, as she haddone at the gate before. Now, when she had knocked, there came tothe door a young damsel, named Innocent, and opened the door andlooked, and behold two women were there. 

DAMSEL. Then said the damsel to them, With whom would you speakin this place?

CHRIST. Christiana answered, We understand that this is a privilegedplace for those that are become pilgrims, and we now at this doorare such; wherefore we pray that we may be partakers of that forwhich we at this time are come; for the day, as thou seest, isvery 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 myLord within?

CHRIST. My name is Christiana; I was the wife of that pilgrim, thatsome 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 tothose within, Can you think who is at the door? There is Christianaand her children, and her companion, all waiting for entertainmenthere. Then they leaped for joy, and went and told their Master. So He came to the door, and looking upon her, He said, Art thouthat 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 slightmy husband's troubles, and that left him to go on in his journeyalone, 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 thatsaid to his son, 'Go, work today in my vineyard. He answered andsaid, I will not: but afterward he repented and went' (Matt. 21:29). 

CHRIST. Then said Christiana, So be it, Amen. God make it a truesaying upon me, and grant that I may be found at the last of Himin peace, without spot, and blameless!

INTER. But why standest thou thus at the door? Come in, thoudaughter of Abraham. We were talking of thee but now, for tidingshave come to us before, how thou art become a pilgrim. Come, children, come in; come, maiden, come in. So He had them all intothe 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 Pilgrimsin the house, came into the room to see them. And one smiled, andanother smiled, and they all smiled, for joy that Christiana wasbecome a pilgrim. They also looked upon the boys. They strokedthem over the faces with the hand, in token of their kind receptionof them. They also carried it lovingly to Mercy, and bid them allwelcome into their Master's house. [68]

After a while, because supper was not ready, the Interpreter tookthem 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 thatcut his way through his enemies, and the picture of the biggest ofthem all, together with the rest of those things that were then soprofitable to Christian. 

This done, and after these things had been somewhat digested byChristiana and her company, the Interpreter takes them apart again, and has them first into a room where was a man that could look noway but downwards, with a muck-rake in his hand. There stood alsoone over His head with a celestial crown in His hand, and profferedhim that crown for his muck-rake; but the man did neither lookup, 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 themeaning of this; for this is a figure of a man of this world, isit not, good Sir?

INTER. Thou hast said the right, said He, and his muck-rake dothshow his carnal mind. And whereas thou seest him rather give heedto rake up straws and sticks, and the dust of the floor, than towhat He says that calls to him from above with the celestial crownin 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 waybut downwards, it is to let thee know that earthly things, whenthey are with power upon men's minds, quite carry their heartsaway 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 isalmost rusty. 'Give me not riches, ' is scarce the prayer of oneof ten thousand (Prov. 30:8). Straws, and sticks, and dust, withmost, are the great things now looked after. [72] With that Mercyand Christiana wept, and said, It is, alas! too true. [73]

When the Interpreter had shown them this, He has them into the verybest room in the house; a very brave room it was. So He bid themlook round about, and see if they could find anything profitablethere. Then they looked round and round; for there was nothingthere to be seen but a very great spider on the wall: and thatthey overlooked. 

MERCY. Then said Mercy, Sir, I see nothing; but Christiana heldher peace. 

INTER. But, said the Interpreter, look again, and she thereforelooked again, and said, Here is not anything but an ugly spider, who hangs by her hands upon the wall. Then said He, Is there butone spider in all this spacious room? Then the water stood inChristiana's eyes, for she was a woman quick of apprehension; andshe said, Yea, Lord, there is here more than one. Yea, and spiderswhose venom is far more destructive than that which is in her. TheInterpreter then looked pleasantly upon her, and said, Thou hastsaid the truth. This made Mercy blush, and the boys to cover theirfaces, for they all began now to understand the riddle. [74]

Then said the Interpreter again, 'The spider taketh hold with theirhands (as you see), and is in kings' palaces' (Prov. 30:28). Andwherefore is this recorded, but to show you, that how full of thevenom of sin soever you be, yet you may, by the hand of faith, layhold of, and dwell in the best room that belongs to the King'shouse above![75]

CHRIST. I thought, said Christiana, of something of this; butI could not imagine it all. I thought that we were like spiders, and that we looked like ugly creatures, in what fine room soeverwe were; but that by this spider, this venomous and ill-favouredcreature, we were to learn how to act faith, that came not intomy mind. And yet she has taken hold with her hands, as I see, anddwells 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 theireyes; yet they looked one upon another, and also bowed before theInterpreter. 

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 thetrough to drink, and every time she drank, she lift up her head, and her eyes towards Heaven. See, said He, what this little chickdoth, and learn of her to acknowledge whence your mercies come, by receiving them with looking up. Yet again, said He, observeand look; so they gave heed, and perceived that the hen did walkin a fourfold method towards her chickens. 1. She had a commoncall, 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. And4. She had an outcry (Matt. 23:37). 

Now, said He, compare this hen to your King, and these chickensto His obedient ones. [76] For, answerable to her, Himself has Hismethods, which He walketh in towards His people; by His common call, He gives nothing; by His special call, He always has something togive; He has also a brooding voice, for them that are under Hiswing; and He has an outcry, to give the alarm when He seeth theenemy come. [77] I chose, My darlings, to lead you into the roomwhere such things are, because you are women, and they are easyfor you. [78]

CHRIST. And Sir, said Christiana, pray let us see some more. SoHe had them into the slaughter-house, where was a butcher killingof a sheep; and behold the sheep was quiet, and took her deathpatiently. Then said the Interpreter, You must learn of this sheepto 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 dothcall you His sheep. 

After this He led them into His garden, where was great variety offlowers; and he said, Do you see all these? So Christiana Said, Yes. Then said He again, Behold the flowers are diverse in stature, inquality, and colour, and smell, and virtue; and some are better thansome; also where the gardener hath set them, there they stand, andquarrel not with one another. [79]

Again, He had them into His field, which He had sowed with wheatand corn; but when they beheld, the tops of all were cut off, onlythe straw remained; He said again, This ground was dunged, andploughed, and sowed; but what shall we do with the crop? Thensaid Christiana, Burn some, and make muck of the rest. Then Saidthe Interpreter again, Fruit, you see, is that thing you lookfor, [80] and for want of that you condemn it to the fire, and tobe trodden under foot of men: beware that in this you condemn notyourselves. [81]

Then, as they were coming in from abroad, they espied a littlerobin with a great spider in his mouth; so the Interpreter said, Look here. So they looked, and Mercy wondered; but Christianasaid, What a disparagement is it to such a little pretty bird asthe robin-redbreast is, he being also a bird above many, that lovethto maintain a kind of socialbleness with man; I had thought theyhad 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 aptto set forth some professors by; for to sight, they are, as thisrobin, pretty of note, colour, and carriage. They seem also tohave a very great love for professors that are sincere; and aboveall other, to desire to sociate with them, and to be in theircompany, as if they could live upon the good man's crumbs. Theypretend also, that therefore it is that they frequent the houseof the godly, and the appointments of the Lord; but, when they areby themselves, as the robin, they can catch and gobble up spiders, they can change their diet, drink iniquity, and swallow downsin like water. [82] So, when they were come again into the house, because supper as yet was not ready, Christiana again desired thatthe Interpreter would either show or tell of some other things thatare profitable. Then the Interpreter began, and said, The fatterthe sow is, the more she desires the mire; the fatter the ox is, the more gamesomely he goes to the slaughter; and the more healthythe 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 comelything 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 yeartogether. So it is easier for one to begin to profess well, thanto hold out as he should to the end. 

Every shipmaster, when in a storm, will willingly cast that overboardthat is of the smallest value in the vessel; but who will throwthe best out first? None but he that feareth not God. One leakwill sink a ship; and one sin will destroy a sinner. He thatforgets his friend, is ungrateful unto him; but he that forgetshis Saviour, is unmerciful to himself. 

He that lives in sin, and looks for happiness hereafter, is likehim that soweth cockle, and thinks to fill his barn with wheat orbarley. If a man would live well, let him fetch his last day tohim, 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 thatworth with men; what is Heaven, which God commendeth?

If the life that is attended with so many troubles, is so loath tobe let go by us, what is the life above?

Everybody will cry up the goodness of men; but who is there thatis, as he should, affected with the goodness of God?

We seldom sit down to meat, but we eat and leave; so there is inJesus Christ more merit and righteousness than the whole world hasneed of. [83]

When the Interpreter had done, He takes them out into His gardenagain, 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 insideis rotten, it is to which many may be compared, that are in thegarden of God; who with their mouths speak high in behalf of God, but indeed will do nothing for Him; whose leaves are fair, buttheir heart good for nothing but to be tinder for the devil'stinder box. [84] Now supper was ready, the table spread, and allthings set on the board; so they sat down and did eat, when onehad given thanks. And the Interpreter did usually entertain thosethat 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 anythingWhereof I stand in need?

When the song and music was ended, [85] the Interpreter askedChristiana what it was that at first did move her to betake herselfto a Pilgrim's life. Christiana answered, First, the loss of myhusband came into my mind, at which I was heartily grieved; butall that was but natural affection. Then, after that, came thetroubles and pilgrimage of my husband into my mind, and also howlike a churl I had carried it to him as to that. So guilt tookhold of my mind, and would have drawn me into the pond; but thatopportunely I had a dream of the well-being of my husband, and aletter sent me by the King of that country where my husband dwells, to come to Him. The dream and the letter together so wrought uponmy 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 akinto him that would have persuaded my husband to go back, for fearof the lions). She all to befooled me for, as she called it, myintended desperate adventure; she also urged what she could todishearten me to it; the hardship and troubles that my husband metwith in the way, but all this I got over pretty well. [86] But adream that I had of two ill-looked ones, that I thought did plothow to make me miscarry in my journey, that hath troubled me much;yea, it still runs in my mind, and makes me afraid of everyonethat I meet, lest they should meet me to do me a mischief, and toturn me out of the way. Yea, I may tell my Lord, though I wouldnot have everybody know it, that between this and the gate bywhich we got into the way, we were both so sorely assaulted thatwe were made to cry out, Murder! and the two them made this assaultupon us were like the two that I saw in my dream. 

Then said the Interpreter, thy beginning is good, thy latter endshall greatly increase. So He addressed Himself to Mercy, and saidunto 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 thymind. 

MERCY. So she began, and said, Truly, Sir, my want of experienceis that which makes me covet to be in silence, and that alsothat fills me with fears of coming short at last. I cannot tell ofvisions and dreams as my friend Christiana can; nor know I whatit is to mourn for my refusing of the counsel of those that weregood relations. [87]

INTER. What was it then, dear heart, that hath prevailed with theeto do as thou hast done?

MERCY. Why, when our friend here was packing up to be gone fromour town, I and another went accidentally to see her; so we knockedat the door and went in. When we were within, and seeing what shewas doing, we asked what was her meaning. She said, she was sentfor to go to her husband; and then she up and told us how she hadseen him in a dream, dwelling in a curious place, among immortals, wearing a crown, playing upon a harp, eating and drinking athis Prince's table, and singing praises to Him for bringing himthither, &c. Now, methought, while she was telling these thingsunto us, my heart burned within me; and I said in my heart, Ifthis be true, I will leave my father and my mother, and the landof my nativity, and will, if I may, go along with Christiana. SoI asked her further of the truth of these things, and if she wouldlet me go with her; for I saw now that there was no dwelling, butwith the danger of ruin, any longer in our town. But yet I cameaway with a heavy heart, not for that I was unwilling to comeaway, but for that so many of my relations were left behind. AndI 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 thetruth. [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 ofher nativity, to come out, and go with a people that she knew notheretofore. 'The Lord recompense thy work, and a full reward begiven thee of the Lord God of Israel, under whose wings thou artcome to trust' (Ruth 2:12). 

Now supper was ended, and preparation was made for bed; the womenwere laid singly alone, and the boys by themselves. Now when Mercywas in bed, she could not sleep for joy, for that now her doubtsof missing at last, were removed further from her than ever theywere before. So she lay blessing and praising God, who had hadsuch favour for her. 

In the morning they rose with the sun, and prepared themselves fortheir departure; but the Interpreter would have them tarry awhile, for, said He, you must orderly go from hence. Then, said He to thedamsel that first opened unto them, Take them and have them intothe garden to the bath, and there wash them, and make them cleanfrom the soil which they have gathered by travelling. Then Innocentthe damsel took them, and had them into the garden, and broughtthem to the bath; so she told them that there they must wash andbe clean, for so her Master would have the women to do that calledat His house, as they were going on pilgrimage. They then went inand washed, yea, they and the boys and all; and they came out ofthat bath, not only sweet and clean, but also much enlivened andstrengthened in their joints. [90] So when they came in, they lookedfairer a deal than when they went out to the washing. [91]

When they were returned out of the garden from the bath, theInterpreter took them, and looked upon them, and said unto them, Fair as the moon. Then he called for the seal, wherewith they usedto 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 theplaces whither they were yet to go. Now the seal was the contentsand sum of the passover which the children of Israel did eat whenthey came out from the land of Egypt, and the mark was set betweentheir eyes. [92] This seal greatly added to their beauty, for itwas an ornament to their faces. It also added to their gravity, andmade their countenances more like them of angels[93] (Exo. 13:8-10). 

Then said the Interpreter again to the damsel that waited uponthese women, Go into the vestry and fetch out garments for thesepeople; so she went and fetched out white raiment, and laid downbefore Him; so He commanded them to put it on. 'It was fine linen, white and clean. ' When the women were thus adorned, they seemedto be a terror one to the other; for that they could not see thatglory 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 comelythan I am, ' said another. [94] The children also stood amazed tosee 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 Mydaughters, said He, and conduct them to the house called Beautiful, at which place they will rest next. [96] So he took his weaponsand went before them; and the Interpreter said, God speed. Thosealso that belonged to the family, sent them away with many a goodwish. So they went on their way and sang--

This place has been our second stage;Here we have heard and seenThose good things that, from age to age, To others hid have been. 

The dunghill-racer, spider, hen, The chicken, too, to meHath taught a lesson; let me thenConformed to it be. 

The butcher, garden, and the field, The robin and his bait, Also the rotten tree doth yieldMe 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 wentbefore them: so they went and came to the place where Christian'sburden fell off his back, and tumbled into a sepulchre. Here thenthey made a pause; and here also they blessed God. Now, saidChristiana, 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, thatis, 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 isto have pardon by deed, or in the way that it was obtained, Mr. Great-heart, I suppose you know; wherefore, if you please, let ushear 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. Sothen, to speak to the question more [at] large, the pardon that youand Mercy, and these boys have attained, was obtained by another, to wit, by Him that let you in at the gate; and He hath obtainedit in this double way. He has performed righteousness to coveryou, and spilt blood to wash you in. [97]

CHRIST. But if He parts with His righteousness to us, what willHe have for Himself?

GREAT-HEART. He has more righteousness than you have need of, orthan He needeth Himself. 

CHRIST. Pray make that appear. 

GREAT-HEART. With all my heart; but first I must premise, that Heof 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 righteousnessbelongeth, and each righteousness is essential to that nature;so that one may as easily cause the nature to be extinct, as toseparate its justice or righteousness from it. Of these righteousnesses, therefore, we are not made partakers, so as that they, or any ofthem, should be put upon us, that we might be made just, and livethereby. Besides these, there is a righteousness which this Personhas, as these two natures are joined in one: and this is not therighteousness of the Godhead, as distinguished from the manhood;nor the righteousness of the manhood, as distinguished fromthe Godhead; but a righteousness which standeth in the union ofboth natures, and may properly be called, the righteousness thatis essential to His being prepared of God to the capacity of themediatory office, which He was to be intrusted with. If He parts withHis first righteousness, He parts with His Godhead; if He partswith His second righteousness, He parts with the purity of Hismanhood; if He parts with this third, He parts with that perfectionthat 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, andthat by which their sins are covered. Wherefore He saith, 'As byone man's disobedience, many were made sinners; so by the obedienceof 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 andoffice and so cannot be communicated unto another, yet it is byvirtue of them, that the righteousness that justifies, is, forthat purpose, efficacious. The righteousness of His Godhead givesvirtue to His obedience; the righteousness of His manhood givethcapability to His obedience to justify; and the righteousness thatstandeth in the union of these two natures to His office, givethauthority to that righteousness to do the work for which it isordained. 

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, asman, has no need of to make Him so, for He is perfect man withoutit; again, here is a righteousness that Christ, as God-man, hasno need of, for He is perfectly so without it. Here, then, isa righteousness that Christ, as God, as man, as God-man, has noneed of, with reference to Himself, and therefore He can spareit; a justifying righteousness, that He for Himself wanteth not, and therefore He giveth it away; hence it is called 'the gift ofrighteousness' (Rom. 5:17). This righteousness, since Christ Jesusthe Lord has made Himself under the law, must be given away; forthe 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, ifhe hath two coats, to give one to him that hath none. Now, ourLord, indeed, hath two coats, one for Himself, and one to spare;wherefore He freely bestows one upon those that have none. Andthus, 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 whathe wrought for, to the next poor beggar He meets. [99]

But, again, in order to pardon by deed, there must something bepaid to God as a price, as well as something prepared to cover uswithal. 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, aprice being paid for the harms we have done (Rom. 4:24); and thisis by the blood of your Lord, who came and stood in your place andstead, and died your death for your transgressions (Gal. 3:13). Thus has He ransomed you from your transgressions by blood, andcovered your polluted and deformed souls with righteousness. Forthe sake of which, God passeth by you, and will not hurt you, whenHe comes to judge the world. 

CHRIST. This is brave. Now, I see there was something to be learnedby our being pardoned by word and deed. Good Mercy, let us labourto keep this in mind; and my children, do you remember it also. But, Sir, was not this it that made my good Christian's burdenfall from off his shoulder, and that made him give three leapsfor joy?[100]

GREAT-HEART. Yes, it was the belief of this, that cut thosestrings, that could not be cut by other means; and it was to givehim a proof of the virtue of this, that he was suffered to carryhis burden to the Cross. 

CHRIST. I thought so; for though my heart was lightful and joyousbefore, yet it is ten times more lightsome and joyous now. And Iam persuaded by what I have felt, though I have felt but little asyet, that if the most burdened man in the world was here, and didsee and believe as I now do, it would make his heart the more merryand blithe. [101]

GREAT-HEART. There is not only comfort, and the ease of a burdenbrought to us, by the sight and consideration of these, but anendeared affection begot in us by it; for who can, if he doth butonce think that pardon comes not only by promise, but thus, but beaffected with the way and means of his redemption, and so, withthe Man that hath wrought it for him?

CHRIST. True; methinks it makes my heart bleed to think that Heshould bleed for me. O Thou loving One! O Thou blessed One! Thoudeservest to have me; Thou hast bought me; Thou deservest to haveme all; Thou hast paid for me ten thousand times more than I amworth! No marvel that this made the water stand in my husband'seyes, and that it made him trudge so nimbly on; I am persuaded hewished me with him; but, vile wretch that I was, I let him comeall alone. O Mercy, that thy father and mother were here; yea, and Mrs. Timorous also; nay, I wish now with all my heart, thathere was Madam Wanton too. Surely, surely their hearts would beaffected; nor could the fear of the one, nor the powerful lustsof the other, prevail with them to go home again, and to refuseto become good pilgrims. [102]

GREAT-HEART. You speak now in the warmth of your affections. Willit, think you, be always thus with you? Besides, this is notcommunicated to everyone that did see your Jesus bleed. Therewere that stood by, and that saw the blood run from His heart tothe 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 Divinecontemplating upon what I have spoken to you. Remember that itwas told you, that the hen, by her common call, gives no meat toher chickens. This you have, therefore, by a special grace. [103]

Now, I saw still in my dream, that they went on until they werecome to the place that Simple, and Sloth, and Presumption, [104] layand 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. Theyhad no mind to be pilgrims themselves, and whosoever they couldthey hindered. They were for sloth and folly themselves, and whoeverthey could persuade with, they made so too; and, withal, taughtthem to presume that they should do well at last. They were asleepwhen 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 wasSlow-pace that they persuaded to do as they. They also prevailedwith one Short-wind, with one No-heart, with one Linger-after-lust, and with one Sleepy-head, and with a young woman, her name wasDull, to turn out of the way, and become as they. Besides, theybrought up an ill report of your Lord, persuading others that Hewas a taskmaster. They also brought up an evil report of the goodland, saying it was not half so good as some pretend it was. Theyalso began to vilify His servants, and to count the very best ofthem meddlesome, troublesome, busybodies. Further, they could callthe 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 neverbe bewailed by me. They have but what they deserve; and I think itis well that they hang so near the highway, that others may seeand take warning. But had it not been well if their crimes hadbeen engraven on some plate of iron or brass, and left here, evenwhere 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 alittle to the wall. 

MERCY. No, no; let them hang, and their names rot, and their crimeslive forever against them. I think it a high favour that they werehanged before we came hither; who knows else what they might havedone to such poor women as we are? Then she turned it into a song, saying--

Now then, you three, hang there, and be a signTo 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 HillDifficulty, [108] where, again, their good friend, Mr. Great-heart, took an occasion to tell them of what happened there when Christianhimself went by. So he had them first to the spring. Lo, saidhe, this is the spring that Christian drank of, before he went upthis hill; and then it was clear and good, but now it is dirty withthe feet of some that are not desirous that pilgrims here shouldquench their thirst (Ezek. 34:18). Thereat Mercy said, And why soenvious, trow? But, said their guide, it will do, if taken up, andput into a vessel that is sweet and good; for then the dirt willsink to the bottom, and the water come out by itself more clear. [109]Thus, therefore, Christiana and her companions were compelled todo. They took it up, and put it into an earthen pot, and so letit stand till the dirt was gone to the bottom, and then they drankthereof. [110] Next, he showed them the two by-ways that were at thefoot of the hill, where Formality and Hypocrisy lost themselves. And, said he, these are dangerous paths. Two were here cast awaywhen Christian came by. And although, as you see, these ways aresince stopped up with chains, posts, and a ditch, yet there arethat will choose to adventure here, rather than take the pains togo up this hill. [111]

CHRIST. 'The way of transgressors is hard' (Prov. 13:15). It is awonder that they can get into those ways without danger of breakingtheir necks. 

GREAT-HEART. They will venture. Yea, if at any time any of theKing's servants do happen to see them, and do call unto them, andtell them that they are in the wrong ways, and do bid them bewarethe danger, then they will railingly return them answer, and say, 'As for the word that thou hast spoken unto us in the name ofthe Lord, we will not hearken unto thee; but we will certainlydo whatsoever thing goeth forth out of our own mouth, ' &c. (Jer. 44:16, 17). Nay, if you look a little further, you shall see thatthese ways are made cautionary enough, not only by these posts, and ditch, and chain; but also by being hedged up, yet they willchoose to go there. [112]

CHRIST. They are idle; they love not to take pains; uphill way isunpleasant 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, thanto 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 thehill they went; but before they got to the top, Christiana beganto pant; and said, I dare say, this is a breathing hill. No marvelif they that love their ease more than their souls, choose tothemselves a smoother way. [113] Then said Mercy, I must sit down;also the least of the children began to cry. Come, come, saidGreat-heart, sit not down here, for a little above is the Prince'sarbour. Then took he the little boy by the hand, and led him upthereto. 

When they were come to the arbour, they were very willing to sitdown, for they were all in a pelting heat. Then said Mercy, Howsweet is rest to them that labour[114] (Matt. 11:28). And how goodis the Prince of pilgrims, to provide such resting-places for them!Of this arbour I have heard much; but I never saw it before. Buthere let us beware of sleeping; for, as I have heard, for that itcost poor Christian dear. 

Then said Mr. Great-heart to the little ones, Come, my prettyboys, 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 thankyou for lending me a hand at my need. [115] And I remember now whatmy mother hath told me, namely, that the way to Heaven is as upa ladder, and the way to hell is as down a hill. But I had rathergo 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. 'Tisa 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 tosweeten your mouths, while you sit here to rest your legs? For Ihave here a piece of pomegranate, which Mr. Interpreter put in myhand, just when I came out of His doors. He gave me also a pieceof a honeycomb, and a little bottle of spirits. I thought He gaveyou something, said Mercy, because He called you aside. Yes; soHe did, said the other. But, said Christiana, it shall still be, as I said it should, when at first we came from home, thou shaltbe a sharer in all the good that I have, because thou so willinglydidst 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 toyou. At home I eat the same every day. Now, when they had eatenand drank, and had chatted a little longer, their guide said tothem. The day wears away, if you think good, let us prepare tobe going. So they got up to go, and the little boys went before. But Christiana forgot to take her bottle of spirits with her; soshe sent her little boy back to fetch it. Then said Mercy, I thinkthis is a losing place. Here Christian lost his roll; and hereChristiana left her bottle behind her. Sir, what is the cause ofthis? So their guide made answer, and said, The cause is sleep orforgetfulness. Some sleep when they should keep awake; and someforget when they should remember; and this is the very cause why, often at the resting-places, some pilgrims, in some things, comeoff losers. Pilgrims should watch, and remember what they havealready received under their greatest enjoyments; but for wantof doing so, ofttimes their rejoicing ends in tears, and theirsunshine in a cloud. [118] Witness the story of Christian at thisplace. [119]

When they were come to the place where Mistrust and Timorous metChristian to persuade him to go back for fear of the lions, theyperceived as it were a stage, and before it, towards the road, abroad 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 builtto punish such upon, who through Timorousness or Mistrust, shallbe afraid to go further on pilgrimage; also, on this stage, bothMistrust and Timorous were burned through the tongue with a hotiron, 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, thoufalse 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; butyet when they were come up to the place where the lions were, theboys that went before were glad when to cringe behind, for theywere afraid of the lions; so they stepped back, and went behind. At this their guide smiled, and said, How now, my boys, do youlove to go before, when no danger doth approach, and love to comebehind so soon as the lions appear?

Now, as they went up, Mr. Great-heart drew his sword, with intentto make a way for the Pilgrims, in spite of the lions. Then thereappeared 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 cominghither? Now the name of that man was Grim, or Bloody-man, becauseof his slaying of Pilgrims, and he was of the race of the giants. [121]

GREAT-HEART. Then said the Pilgrims' guide, These women and childrenare going on pilgrimage; and this is the way they must go, and goit they shall, in spite of thee and the lions. [122]

GRIM. This is not their way, neither shall they go therein. I am comeforth 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 ofthe grim carriage of him that did back them, this way had of latelain much unoccupied, and was almost all grown over with grass. 

CHRIST. Then said Christiana, Though the highways have beenunoccupied heretofore, and though the travelers have been made intime past to walk through by-paths, it must not be so now I amrisen. Now 'I am risen a mother in Israel' (Judg. 5:6, 7). 

GRIM. Then he swore by the lions, but it should; and therefore bidthem 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 toa retreat. [124]

GRIM. Then said he that attempted to back the lions, Will you slayme upon mine own ground?

GREAT-HEART. It is the King's highway that we are in, and in Hisway it is that thou hast placed thy lions; but these women andthese children, though weak, shall hold on their way in spiteof thy lions. And with that he gave him again a downright blow, and brought him upon his knees. With this blow he also broke hishelmet, and with the next he cut off an arm. Then did the giant roarso hideously, that his voice frighted the women, and yet they wereglad to see him lie sprawling upon the ground. Now the lions werechained, and so of themselves could do nothing. [125] Wherefore, when old Grim, that intended to back them, was dead, Mr. Great-heartsaid to the Pilgrims, Come now, and follow me, and no hurt shallhappen to you from the lions. They therefore went on, but the womentrembled as they passed by them; the boys also looked as if theywould die, but they all got by without further hurt. [126] Now thenthey were within sight of the Porter's Lodge, and they soon cameup unto it; but they made the more haste after this to go thither, because it is dangerous travelling there in the night. So whenthey were come to the gate, the guide knocked, and the Portercried, 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 beforethat, come thither, as a conductor of pilgrims). When he was comedown, he opened the gate, and seeing the guide standing just beforeit (for he saw not the women, for they were behind him), he saidunto him, How now, Mr. Great-heart, what is your business here solate tonight? I have brought, said he, some pilgrims hither, where, by my Lord's commandment, they must lodge; I had been here sometime ago, had I not been opposed by the giant that did use to backthe lions; but I, after a long and tedious combat with him, havecut 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 usin our pilgrimage, you have been so faithful and so loving to us, you have fought so stoutly for us, you have been so hearty incounseling of us, that I shall never forget your favour towardsus. 

MERCY. Then said Mercy, O that we might have thy company to ourjourney's end! How can such poor women as we hold out in a way sofull of troubles as this way is, without a friend and defender?

JAMES. Then said James, the youngest of the boys, Pray, Sir, bepersuaded to go with us, and help us, because we are so weak, andthe way so dangerous as it is. [128]

GREAT-HEART. I am at my Lord's commandment; if He shall allot meto be your guide quite through, I will willingly wait upon you. But here you failed at first; for, when He bid me come thus farwith you, then you should have begged me of Him to have gone quitethrough with you, and He would have granted your request. However, at present, I must withdraw; and so, good Christiana, Mercy, andmy brave children, Adieu. 

Then the Porter, Mr. Watchful, asked Christiana of her country, andof 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, saidshe, and these are his children; and this, pointing to Mercy, isone of my townswomen. Then the Porter rang his bell, as at suchtimes 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 itwithin, that Christiana, the wife of Christian, and her children, are come hither on pilgrimage. She went in, therefore, and toldit. But O what noise for gladness was there within, when the damseldid but drop that word out of her mouth! So they came with hasteto the Porter, for Christiana stood still at the door. Then someof 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 followedher that were her children and her companions. Now when they weregone in, they were had into a very large room, where they werebidden to sit down; so they sat down, and the chief of the housewas called to see and welcome the guests. Then they came in, andunderstanding who they were, did salute each other with a kiss, and said, Welcome, ye vessels of the grace of God; welcome to usyour friends. [129]

Now, because it was somewhat late, and because the Pilgrims wereweary with their journey, and also made faint with the sight ofthe fight, and of the terrible lions, therefore they desired, assoon as might be, to prepare to go to rest. Nay, said those of thefamily, refresh yourselves first with a morsel of meat; for theyhad prepared for them a lamb, with the accustomed sauce belongingthereto[130] (Exo. 12:21, 28; John 1:29); for the Porter had heardbefore of their coming, and had told it to them within. So whenthey had supped, and ended their prayer with a psalm, they desiredthey might go to rest. But let us, said Christiana, if we may be sobold as to choose, be in that chamber[131] that was my husband'swhen he was here; so they had them up thither, and they lay all ina room. When they were at rest, Christiana and Mercy entered intodiscourse about things that were convenient. 

CHRIST. Little did I think once, that when my husband went onpilgrimage, I should ever have followed. 

MERCY. And you as little thought of lying in his bed, and in hischamber to rest, as you do now. 

CHRIST. And much less did I ever think of seeing his face withcomfort, and of worshipping the Lord the King with him; and yetnow 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 thatwe are here. [132]

MERCY. Wonderful! music in the house, music in the heart, and musicalso in Heaven, for joy that we are here![133] Thus they talked awhile, 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 sleeptonight? I suppose you were in a dream. 

MERCY. So I was, and a sweet dream it was; but are you sure Ilaughed?

CHRIST. Yes; you laughed heartily; but, prithee, Mercy, tell methy 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 satthere long, but methought many were gathered about me, to seeme, and to hear what it was that I said. So they hearkened, and Iwent on bemoaning the hardness of my heart. At this, some of themlaughed at me, some called me fool, and some began to thrust meabout. With that, methought I looked up, and saw one coming withwings towards me. So he came directly to me, and said, Mercy, whataileth 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, andear-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 afterme. 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 wentin, and I followed him up to a throne, upon which one sat, andHe said to me, Welcome, daughter. The place looked bright andtwinkling, like the stars, or rather like the sun; and I thoughtthat I saw your husband there. So I awoke from my dream. [134] Butdid 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 wasa good dream; and that, as you have begun to find the first parttrue, so you shall find the second at last. 'God speaketh once, yea twice, yet man perceiveth it not. In a dream, in a vision ofthe night, when deep sleep falleth upon men, in slumberings uponthe bed'[135] (Job 28:14, 15). We need not, when a-bed, lie awaketo talk with God. He can visit us while we sleep, and cause usthen to hear His voice. Our heart ofttimes wakes when we sleep;and God can speak to that, either by words, by proverbs, by signsand similitudes, as well as if one was awake. [136]

MERCY. Well, I am glad of my dream; for I hope, ere long, to seeit fulfilled, to the making me laugh again. [137]

CHRIST. I think it is now high time to rise, and to know what wemust do. 

MERCY. Pray, if they invite us to stay awhile, let us willinglyaccept of the proffer. I am the willinger to stay awhile here, togrow 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 andready, 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 lodgingthat ever I had in my life. 

Then said Prudence and Piety, If you will be persuaded to stay hereawhile, you shall have what the house will afford. 

CHAR. Aye, and that with a very good will, said Charity. So theyconsented and staid there about a month, or above, and became veryprofitable one to another. And because Prudence would see howChristiana had brought up her children, she asked leave of her tocatechise them. So she gave her free consent. [139] Then she beganat the youngest, whose name was James. 

PRUDENCE. And she said, Come, James, canst thou tell me who madethee?

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 Hispreservation. [140]

Then said Prudence to Christiana, You are to be commended forthus bringing up your children. I suppose I need not ask the restthese questions, since the youngest of them can answer them sowell. I will therefore now apply myself to the next youngest. 

PRUD. Then she said, Come, Joseph (for his name was Joseph), willyou 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 ofcaptivity 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 canpull us out of its clutches, but God; and that God is so good andloving 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 thouhast hearkened to what she hath said unto thee. Then said Prudenceto Samuel, who was the eldest but one, PRUD. Come, Samuel, are you willing that I should catechise youalso?

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-placeof sin, the devil, and death. 

PRUD. Why wouldest thou go to Heaven?

SAM. That I may see God, and serve Him without weariness; that Imay see Christ, and love Him everlastingly; that I may have thatfullness 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. Thenshe addressed herself to the eldest, whose name was Matthew; andshe 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 beingantecedent to, or before God?

MATT. No; for God is eternal; nor is there anything exceptingHimself, that had a being until the beginning of the first day. 'For in six days the Lord made Heaven and earth, the sea, and allthat 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 thatyou do not understand?

MATT. I think God is wiser than I. I pray also that He will pleaseto 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; thesame in nature, though not in corruption. And I believe this upona 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 yourmother, for she can learn you more. You must also diligently giveear to what good talk you shall hear from others; for, for yoursakes do they speak good things. Observe, also, and that withcarefulness, what the heavens and the earth do teach you; butespecially be much in the meditation of that Book that was the causeof 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 gladif you will ask me questions that tend to godly edifying. Now, by that these Pilgrims had been at this place a week, Mercy hada visitor that pretended some goodwill unto her, and his name wasMr. 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 ortwice, or more, to Mercy, and offered love unto her. Now Mercy wasof a fair countenance, and therefore the more alluring. Her mindalso was, to be always busying of herself in doing; for when shehad nothing to do for herself, she would be making of hose andgarments for others, and would bestow them upon them that hadneed. [144] And Mr. Brisk, not knowing where or how she disposedof what she made, seemed to be greatly taken, for that he foundher never idle. I will warrant her a good housewife, quoth he tohimself. [145]

Mercy then revealed the business to the maidens that were of thehouse, and inquired of them concerning him, for they did know himbetter than she. [146] So they told her, that he was a very busyyoung man, and one that pretended to religion; but was, as theyfeared, 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 tohave a clog to my soul. [147]

Prudence then replied that there needed no great matter ofdiscouragement to be given to him, her continuing so as she hadbegun to do for the poor, would quickly cool his courage. So thenext time he comes, he finds her at her old work, a-making ofthings for the poor. Then said he, What! always at it? Yes, saidshe, either for myself or for others. And what canst thou earn aday? quoth he. I do these things, said she, 'that I may he rich ingood works, laying up in store a good foundation against the timeto 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 comeat her again; and when he was asked the reason why, he said, thatMercy 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 reportof thee; for, notwithstanding his pretence to religion, and hisseeming 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 ofit to any; but they were such as did not like my conditions, thoughnever did any of them find fault with my person. So they and Icould not agree. 

PRUD. Mercy in our days is little set by, any further than asto 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 changemy nature; and to have one that lies cross to me in this, that Ipurpose never to admit of as long as I live. I had a sister namedBountiful, that was married to one of these churls; but he and shecould never agree; but because my sister was resolved to do as shehad begun, that is, to show kindness to the poor, therefore herhusband first cried her down at the cross, and then turned her outof 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 isnow full; but I am for none of them all. 

Now Matthew, the eldest son of Christiana, fell sick, and hissickness 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 endstogether. [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 sickof the gripes. Then he said to his mother, What diet has Matthewof late fed upon? Diet, said Christiana, nothing but that whichis wholesome. The physician answered, This boy has been tamperingwith something that lies in his maw undigested, and that will notaway without means. And I tell you, he must he purged, or else hewill die. 

SAM. Then said Samuel, Mother, mother, what was that which mybrother did gather up and eat, so soon as we were come from thegate that is at the head of this way? You know that there was anorchard on the left hand, on the other side of the wall, and someof the trees hung over the wall, and my brother did plash and dideat. 

CHRIST. True, my child, said Christiana, he did take thereof, anddid eat; naughty boy as he was, I did chide him, and yet he wouldeat 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 didwarn 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 wellagain, but he must purge and vomit. 

CHRIST. Pray, Sir, try the utmost of your skill with him, whateverit 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 agoat, 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 wastoo weak, he made him one to the purpose; it was made excarneet sanguine Christi [153] (John 6:54-57; Heb. 9:14). (You knowphysicians give strange medicines to their patients). And it wasmade up into pills, with a promise or two, and a proportionablequantity of salt (Mark 9:49). Now he was to take them three at atime fasting, in half a quarter of a pint of the tears of repentance. When this potion was prepared, and brought to the boy, he wasloath to take it, though torn with the gripes, as if he should bepulled in pieces. Come, come, said the physician, you must takeit. It goes against my stomach, said the boy (Zech. 12:10). I musthave you take it, said his mother. I shall vomit it up again, saidthe boy. Pray, Sir, said Christiana to Mr. Skill, how does ittaste? It has no ill taste, said the doctor; and with that shetouched one of the pills with the tip of her tongue. Oh, Matthew, said she, this potion is sweeter than honey. If thou lovest thymother, if thou lovest thy brothers, if thou lovest Mercy, if thoulovest thy life, take it. So with much ado, after a short prayerfor the blessing of God upon it, he took it, and it wrought kindlywith him. It caused him to purge, it caused him to sleep, and restquietly; it put him into a fine heat and breathing sweat, and didquite 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, andhow 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 diseasesthat Pilgrims are incident to; and when it is well prepared, itwill keep good, time out of mind. 

CHRIST. Pray, Sir, make me up twelve boxes of them; for if I canget these, I will never take other physic. [156]

SKILL. These pills are good to prevent diseases, as well as tocure when one is sick. Yea, I dare say it, and stand to it, thatif a man will but use this physic as he should, it will make himlive forever (John 6:50). But, good Christiana, thou must givethese pills no other way but as I have prescribed; for, if youdo, they will do no good. [157] So he gave unto Christiana physicfor herself, and her boys, and for Mercy; and bid Matthew takeheed how he eat any more green plums, and kissed them, and wenthis way. 

It was told you before, that Prudence bid the boys, that if at anytime they would, they should ask her some questions that might beprofitable, and she would say something to them. 

MATT. Then Matthew, who had been sick, asked her, Why, for themost part, physic should he bitter to our palates. 

PRUD. To show how unwelcome the Word of God, and the effectsthereof, are to a carnal heart. 

MATT. Why does physic, if it does good, purge, and cause that wevomit?

PRUD. To show that the Word, when it works effectually, cleanseththe heart and mind. For look, what the one doth to the body, theother doth to the soul. [158]

MATT. What should we learn by seeing the flame of our fire goupwards? and by seeing the beams and sweet influences of the sunstrike downwards?

PRUD. By the going up of the fire we are taught to ascend toHeaven, by fervent and hot desires. And by the sun's sending hisheat, beams, and sweet influences downwards, we are taught that theSaviour of the world, though high, reacheth down with His graceand 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 Godto the world. 

MATT. Why is the rainbow caused by the sun?

PRUD. To show that the covenant of God's grace is confirmed to usin Christ. 

MATT. Why do the springs come from the sea to us, through theearth?

PRUD. To show that the grace of God comes to us through the bodyof Christ. 

MATT. Why do some of the springs rise out of the tops of highhills?

PRUD. To show that the spirit of grace shall spring up in some thatare 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 therewill be no true light of life in us. 

MATT. Why is the wick and tallow, and all, spent to maintain thelight of the candle?

PRUD. To show that body and soul, and all, should be at the serviceof, and spend themselves to maintain, in good condition, thatgrace 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 toshow that Christ the blessed so loveth His young, His people, asto 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. Thecock's crowing shows also that day is coming on; let then thecrowing of the cock put thee in mind of that last and terrible dayof judgment. [159]

Now, about this time their month was out; wherefore they signifiedto those of the house that it was convenient for them to up and begoing. Then said Joseph to his mother, It is convenient that youforget not to send to the house of Mr. Interpreter, to pray him togrant that Mr. Great-heart should be sent unto us, that he may beour conductor the rest of our way. Good boy, said she, I had almostforgot. 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 contentsof the petition, said to the messenger, Go tell them that I willsend him. 

When the family where Christiana was, saw that they had a purposeto go forward, they called the whole house together, to give thanksto their King for sending of them such profitable guests as these. Which done, they said to Christiana, And shall we not show theesomething, according as our custom is to do to pilgrims, on whichthou mayest meditate when thou art upon the way? So they tookChristiana, her children, and Mercy, into the closet, and showedthem one of the apples that Eve did eat of, and that she also didgive to her husband, and that for the eating, of which they bothwere turned out of Paradise; and asked her what she thought thatwas? Then Christiana said, It is food or poison, I know notwhich. [161] So they opened the matter to her, and she held up herhands and wondered[162] (Gen. 3:6; Rom. 7:24). 

Then they had her to a place, and showed her Jacob's ladder. Now atthat time there were some angels ascending upon it. So Christianalooked, and looked, to see the angels go up; and so did the restof the company. Then they were going into another place, to showthem something else; but James said to his mother, Pray, bidthem stay here a little longer, for this is a curious sight. [163]So they turned again, and stood feeding their eyes with this sopleasant a prospect (Gen. 28:12; John 1:51). After this, they hadthem into a place where did hang up a golden anchor, so they bidChristiana take it down; for, said they, you shall have it with you, for it is of absolute necessity that you should, that you may layhold of that within the veil, and stand steadfast, in case you shouldmeet with turbulent weather; so they were glad thereof[164] (Heb. 6:19). Then they took them, and had them to the mount upon whichAbraham our father had offered up Isaac his son, and showed themthe altar, the wood, the fire, and the knife, for they remain tobe seen to this very day (Gen. 22:9). When they had seen it, theyheld up their hands and blessed themselves, and said, O what a manfor love to his Master, and for denial to himself, was Abraham!After they had showed them all these things, Prudence took them intothe dining-room, where stood a pair of excellent virginals;[165]so she played upon them, and turned what she had showed them intothis 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 Lordhath sent each of you a bottle of wine, and also some parched corn, together with a couple of pomegranates; He has also sent the boyssome figs and raisins, to refresh you in your way. [166]

Then they addressed themselves to their journey; and Prudence andPiety went along with them. When they came at the gate, Christianaasked the Porter if any of late went by? He said, No; only onesome time since, who also told me, that of late there had been agreat robbery committed on the King's highway, as you go; but, hesaid, the thieves are taken, and will shortly he tried for theirlives. [167] Then Christiana and Mercy were afraid; but Matthewsaid, Mother, fear nothing, as long as Mr. Great-heart is to gowith us, and to be our conductor. 

Then said Christiana to the Porter, Sir, I am much obliged to youfor 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 atoken of my respects to you, accept of this small mite; so she puta gold angel in his hand, and he made her a low obeisance, andsaid, Let thy garments be always white, and let thy head want noointment. [168] Let Mercy live, and not die, and let not her worksbe few. And to the boys he said, Do you fly youthful lusts, andfollow after godliness with them that are grave and wise; so shallyou put gladness into your mother's heart, and obtain praise ofall that are sober-minded. So they thanked the Porter, and departed. 

Now I saw in my dream, that they went forward until they were cometo the brow of the hill, where Piety, bethinking herself, criedout, Alas! I have forgot what I intended to bestow upon Christianaand her companions; I will go back and fetch it. So she ran andfetched it. While she was gone, Christiana thought she heard in agrove, a little way off, on the right hand, a most curious melodiousnote, with words much like these--

Through all my life Thy favour isSo frankly show'd to me, That in Thy house for evermoreMy 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 curiousnotes? They are, said she, our country birds; they sing these notesbut seldom, except it be at the spring, when the flowers appear, andthe 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 alsoofttimes keep them tame in our house. They are very fine company forus 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 thatthou hast seen at our house, upon which thou mayest look whenthou findest thyself forgetful, and call those things again toremembrance 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 verycareful, so they got down pretty well. When they were down in theValley, [172] Piety said to Christiana, This is the place whereChristian your husband met with the foul fiend Apollyon, and wherethey had that dreadful fight that they had; I know you cannot buthave heard thereof, But be of good courage, as long as you havehere Mr. Great-heart to be your guide and conductor, we hope youwill fare the better. So when these two had committed the Pilgrimsunto the conduct of their guide, he went forward, and they wentafter. 

GREAT-HEART. Then said Mr. Great-heart, We need not to be so afraidof this Valley, for here is nothing to hurt us, unless we procureit to ourselves. It is true, Christian did here meet with Apollyon, with whom he also had a sore combat; but that fray was the fruitof those slips that he got in his going down the hill; for theythat 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 onein such a place, are of an opinion, that that place is hauntedwith some foul fiend, or evil spirit; when, alas! it is for thefruit of their doing, that such things do befall them there. 

This Valley of Humiliation is of itself as fruitful a place, asany the crow flies over; Christian was and I am persuaded, if wecould hit upon it, we might find somewhere hereabouts, somethingthat might give us an account why Christian was so hardly besetin this place. 

Then James said to his mother, Lo, yonder stands a pillar, and itlooks as if something was written thereon; let us go and see whatit is. So they went, and found there written, 'Let Christian'sslips, before he came hither, and the battles that he met within this place, be a warning to those that come after. ' Lo, saidtheir guide, did not I tell you, that there was something hereabouts, that would give intimation of the reason why Christian was so hardbeset in this place? Then, turning himself to Christiana, he said, No disparagement to Christian, more than to many others, whose hapand 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 theworld. But we will leave the good man, he is at rest, he also hada 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 thebest and most useful brave piece of ground in all those parts. Itis fat ground, and, as you see, consisteth much in meadows; andif a man were to come here in the summer-time, as we do now, ifhe knew not anything before, thereof, and if he also delightedhimself in the sight of his eyes, he might see that that wouldbe delightful to him. Behold how green this Valley is, alsohow beautified with lilies[173] (Song. 2:1). I have also knownmany labouring men that have got good estates in this Valley ofHumiliation 'for God resisteth the proud, but gives grace untothe humble, ' (James 4:6; 1 Peter 5:5), for indeed it is a veryfruitful soil, and doth bring forth by handfuls. [174] Some alsohave wished, that the next way to their Father's house were here, that they might be troubled no more with either hills or mountainsto 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 boyfeeding his father's sheep. The boy was in very mean clothes, butof a very fresh and well-favoured countenance; and as he sat byhimself, he sang. Hark, said Mr. Great-heart, to what the shepherd'sboy 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 herbcalled heart's-ease in his bosom, than he that is clad in silk andvelvet;[177] but we will proceed in our discourse. 

In this Valley our Lord formerly had His country house; He lovedmuch to be here; He loved also to walk these meadows, for He foundthe air was pleasant. [178] Besides, here a man shall be free fromthe noise, and from the hurryings of this life. All states are fullof noise and confusion, only the Valley of Humiliation is that emptyand solitary place. Here a man shall not be so let and hindered inhis contemplation, as in other places he is apt to be. This is aValley 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, thatin former times men have met with angels here, have found pearlshere, and have in this place found the words of life[179] (Hosea12:4, 5). 

Did I say, our Lord had here in former days his country-house, andthat He loved here to walk? I will add, in this place, and to thepeople that live, and trace these grounds, He has left a yearlyrevenue, to be faithfully paid them at certain seasons, for theirmaintenance by the way, and for their further encouragement to goon 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 hadtheir battle; but whereabout was the fight? for I perceive thisValley is large. 

GREAT-HEART. Your father had that battle with Apollyon, at a placeyonder, before us, in a narrow passage, just beyond ForgetfulGreen. [181] And indeed, that place is the most dangerous place inall these parts. For if at any time the pilgrims meet with anybrunt, 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 whenwe are come to it; for I persuade myself, that to this day thereremains either some sign of the battle, or some monument to testifythat such a battle there was fought. 

MERCY. Then said Mercy, I think I am as well in this Valley, as Ihave been anywhere else in all our journey; the place, methinks, suits with my spirit. I love to be in such places where there isno rattling with coaches, nor rumbling with wheels; methinks, hereone may, without much molestation, be thinking what he is, whencehe 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 ita well, the rain that God sends down from Heaven upon them thatare here, also filleth the pools (Psa. 84:6, 7). This Valley isthat from whence also the King will give to His their vineyards(Hosea 2:15); and they that go through it, shall sing, as Christiandid, for all he met with Apollyon. 

GREAT-HEART. It is true, said their guide, I have gone throughthis Valley many a time, and never was better than when here. Ihave also been a conductor to several pilgrims, and they haveconfessed the same. 'To this man will I look (saith the King), evento him that is poor and of a contrite spirit, and trembleth at MyWord'[183] (Isa. 66:2). 

Now they were come to the place where the afore-mentioned battlewas fought. Then said the guide to Christiana, her children, andMercy, This is the place, on this ground Christian stood, and upthere came Apollyon against him. And look, did not I tell you?here is some of your husband's blood upon these stones to thisday; behold, also, how here and there are yet to be seen upon theplace, some of the shivers of Apollyon's broken darts; see also, how they did beat the ground with their feet as they fought, tomake good their places against each other; how also, with theirby-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] WhenApollyon was beat, he made his retreat to the next Valley, thatis called, the Valley of the Shadow of Death, unto which we shallcome anon. [185]

Lo, yonder also stands a monument, on which is engraven thisbattle, and Christian's victory, to his fame throughout all ages. So, because it stood just on the wayside before them, they steppedto 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 soughtEach 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 ofthe Shadow of Death; and this Valley was longer than the other; aplace, also, most strangely haunted with evil things, as many areable to testify;[187] but these women and children went the betterthrough it, because they had daylight, and because Mr. Great-heartwas their conductor. 

When they were entered upon this Valley, they thought that they hearda groaning, as of dead men, a very great groaning. They thought, also, they did hear words of lamentation spoken, as of some inextreme torment. These things made the boys to quake, the womenalso looked pale and wan; but their guide bid them be of goodcomfort. 

So they went on a little further, and they thought that they feltthe ground begin to shake under them, as if some hollow place wasthere; they heard also a kind of a hissing, as of serpents, butnothing as yet appeared. Then said the boys, Are we not yet at theend of this doleful place? But the guide also bid them be of goodcourage, and look well to their feet, lest haply, said he, you betaken 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 hadgiven her at the Interpreter's house, and three of the pills thatMr. Skill had prepared, and the boy began to revive. Thus theywent on, till they came to about the middle of the Valley, andthen Christiana said, Methinks I see something yonder upon theroad 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; anugly thing, said she. But, mother, what is it like? said he. Itis like I cannot tell what, said she. And now it was but a littleway 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 thedevil, and he will flee from you' (James 4:7). 

They went therefore on, as being a little refreshed; but theyhad not gone far, before Mercy, looking behind her, saw, as shethought, something most like a lion, and it came a great paddingpace after; and it had a hollow voice of roaring; and at everyroar that it gave, it made all the Valley echo, and their heartsto 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 beforehim. The lion also came on apace, and Mr. Great-heart addressedhimself to give him battle. But when he saw that it was determinedthat resistance should be made, he also drew back, and came nofurther[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 breadthof the way; and, before they could be prepared to go over that, a great mist and darkness fell upon them, so that they could notsee. Then said the Pilgrims, Alas! now what shall we do? But theirguide made answer, Fear not, stand still, and see what an end willbe put to this also. So they staid there, because their path wasmarred. They then also thought that they did hear more apparentlythe noise and rushing of the enemies; the fire, also, and thesmoke of the pit, was much easier to be discerned. [190] Then saidChristiana 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 almostquite 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 shouldmean, until they come in it themselves. 'The heart knows its ownbitterness; and a stranger intermeddleth not with its joy. ' To behere is a fearful thing. 

GREAT-HEART. This is like doing business in great waters, or likegoing down into the deep; this is like being in the heart of thesea, and like going down to the bottoms of the mountains; now itseems as if the earth, with its bars, were about us forever. Butlet them that walk in darkness, and have no light, trust in thename of the Lord, and stay upon their God[191] (Isa. 1:10). For mypart, as I have told you already, I have gone often through thisValley, and have been much harder put to it than now I am, andyet you see I am alive. I would not boast, for that I am not mineown saviour; but I trust we shall have a good deliverance. Come, let us pray for light to Him that can lighten our darkness, andthat can rebuke not only these, but all the Satans in hell. 

So they cried and prayed, and God sent light and deliverance, forthere was now no let in their way; no not there, where but now theywere 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 theInterpreter'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 reasonwhy we must go this way to the house prepared for us, is, thatour home might be made the sweeter to us. [193]

Well said, Samuel, quoth the guide, thou hast now spoke likea man. Why, if ever I get out here again said the boy, I think Ishall prize light and good way better than ever I did in all mylife. 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 thisValley as yet? Then said the guide, Look to your feet, for you shallpresently be among the snares. So they looked to their feet, andwent on; but they were troubled much with the snares. Now, whenthey were come among the snares, they espied a man cast into theditch on the left hand, with his flesh all rent and torn. Then saidthe guide, That is one Heedless, that was agoing this way; he haslain there a great while. [195] There was one Take-heed with him, when he was taken and slain; but he escaped their hands. Youcannot imagine how many are killed hereabout, and yet men are sofoolishly venturous, as to set out lightly on pilgrimage, and tocome without a guide. [196] Poor Christian! it was a wonder that hehere escaped; but he was beloved of his God: also, he had a goodheart of his own, [197] or else he could never have done it. Now theydrew towards the end of the way; and just there where Christianhad seen the cave when he went by, out thence came forth Maul, agiant. This Maul did use to spoil young pilgrims with sophistry;and he called Great-heart by his name, and said unto him, How manytimes have you been forbidden to do these things? Then said Mr. Great-heart, What things? What things? quoth the giant; you knowwhat things; but I will put an end to your trade. But pray, saidMr. Great-heart, before we fall to it, let us understand whereforewe must fight. Now the women and children stood trembling, and knewnot what to do. Quoth the giant, You rob the country, and rob itwith the worst of thefts. [198] These are but generals, said Mr. Great-heart; come to particulars, man. Then said the giant, Thoupractisest the craft of a kidnapper; thou gatherest up womenand children, and carriest them into a strange country, to theweakening of my master's kingdom. But now Great-heart replied, I am a servant of the God of Heaven; my business is to persuadesinners to repentance; I am commanded to do my endeavour to turnmen, women, and children, 'from darkness to light, and from thepower of Satan unto God': and if this be indeed the ground of thyquarrel, let us fall to it as soon as thou wilt. 

Then the giant came up, and Mr. Great-heart went to meet him; andas he went, he drew his sword, but the giant had a club. So withoutmore ado, they fell to it, and at the first blow the giant struckMr. Great-heart down upon one of his knees; with that the womenand children cried out; so Mr. Great-heart recovering himself, laidabout him in full lusty manner, and gave the giant a wound in hisarm; thus he fought for the space of an hour, to that height ofheat, that the breath came out of the giant's nostrils, as theheat doth out of a boiling caldron. 

Then they sat down to rest them, but Mr. Great-heart betook him toprayer; also the women and children did nothing but sigh and cryall the time that the battle did last. [199]

When they had rested them, and taken breath, they both fell to itagain, [200] and Mr. Great-heart with a full blow, fetched the giantdown 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, andthe giant missed but little of all-to-breaking Mr. Great-heart'sskull with his club. 

Mr. Great-heart seeing that, runs to him in the full heat of hisspirit, and pierceth him under the fifth rib; with that the giantbegan to faint, and could hold up his club no longer. Then Mr. Great-heart seconded his blow, and smote the head of the giantfrom 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 fastenedthe giant's head thereon, and wrote underneath in letters, thatpassengers might read--

He that did wear this head, was oneThat 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 fromwhence Christian had the first sight of Faithful his brother);wherefore here they sat down, and rested; they also here did eatand drink, and make merry, for that they had gotten deliverancefrom this so dangerous an enemy. [202] As they sat thus, and dideat, Christiana asked the guide if he had caught no hurt in thebattle. 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 itis at present a proof of my love to my Master and you, and shallbe 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 comeout 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 theground at the first blow?

GREAT-HEART. Why, I thought, quoth he, that so my Master Himselfwas served, and yet He it was that conquered at the last. 

MATT. When you all have thought what you please, I think God hasbeen 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, sinceHe has now, and in such a place as this, given us such testimonyof His love as this. 

Then they got up and went forward. Now a little before them stoodan oak; and under it, when they came to it, they found an old pilgrimfast asleep; they knew that he was a pilgrim by his clothes, andhis 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 knowof 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 CelestialCountry. 

HONEST. Then said Mr. Honest, I cry you mercy; I feared that youhad been of the company of those that sometime ago did rob Little-faithof his money; but now I look better about me, I perceive you arehonester people. 

GREAT-HEART. Why, what would, or could you have done, to havehelped 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 hadI so done, I am sure you could never have given me the worst onit; for a Christian can never be overcome, unless he should yieldof himself. [206]

GREAT-HEART. Well said, father Honest, quoth the guide; for bythis I know thou art a cock of the right kind, for thou hast saidthe truth. 

HON. And by this, also, I know that thou knowest what true pilgrimageis; for all others do think that we are the soonest overcome ofany. 

GREAT-HEART. Well, now we are so happily met, pray let me craveyour name, and the name of the place you came from. 

HON. My name I cannot; but I came from the town of Stupidity; itlieth about four degrees beyond the City of Destruction. 

GREAT-HEART. Oh! are you that countryman, then? I deem I havehalf a guess of you; your name is Old Honesty, is it not? So theold gentleman blushed, and said, Not Honesty, in the abstract, [207]but Honest is my name; and I wish that my nature shall agree towhat I am called. 

HON. But, Sir, said the old gentleman, how could you guess that Iam such a man, since I came from such a place?

GREAT-HEART. I had heard of you before, by my Master; for He knowsall things that are done on the earth; but I have often wonderedthat any should come from your place, for your town is worse thanis the City of Destruction itself. 

HON. Yes, we lie more off from the sun, and so are more cold andsenseless; but was a man in a mountain of ice, yet if the Sun ofRighteousness will arise upon him, his frozen heart shall feel athaw; and thus it hath been with me. [208]

GREAT-HEART. I believe it, father Honest, I believe it; for I knowthe thing is true. 

Then the old gentleman saluted all the Pilgrims with a holy kissof charity; and asked them of their names, and how they had faredsince 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 toldhim who she was! He skipped, he smiled, and blessed them with athousand 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, thename of your husband rings over all these parts of the world: hisfaith, his courage, his enduring, and his sincerity under all, hasmade his name famous. Then he turned him to the boys, and askedthem of their names, which they told him. And then said he untothem: Matthew, be thou like Matthew the publican, not in vice, but in virtue (Matt. 10:3). Samuel, said he, be thou like Samuelthe Prophet, a man of faith and prayer (Psa. 99:6). Joseph, saidhe, be thou like Joseph in Potiphar's house, chaste, and one thatflees from temptation (Gen. 39). And James, be thou like Jamesthe 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 herkindred to come along with Christiana and with her sons. At thatthe old honest man said, Mercy is thy name; by Mercy shalt thou besustained, and carried through all those difficulties that shallassault thee in thy way, till thou shalt come thither, where thoushalt look the Fountain of Mercy in the face with comfort. Allthis while the guide, Mr. Great-heart, was very much pleased, andsmiled 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 outof his parts?

HON. Yes, very well, said he. He was a man that had the root ofthe matter in him; but he was one of the most troublesome pilgrimsthat ever I met with in all my days. [210]

GREAT-HEART. I perceive you knew him; for you have given a veryright character of him. 

HON. Knew him! I was a great companion of his; I was with him mostan end; when he first began to think of what would come upon ushereafter, I was with him. 

GREAT-HEART. I was his guide from my Master's house to the gatesof 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 ofmy calling are oftentimes intrusted with the conduct of such as hewas. 

HON. Well then, pray let us hear a little of him, and how he managedhimself under your conduct. 

GREAT-HEART. Why, he was always afraid that he should come shortof whither he had a desire to go. Everything frightened him thathe heard anybody speak of, that had but the least appearance ofopposition in it. I hear that he lay roaring at the Slough of Despondfor about a month together; nor durst he, for all he saw severalgo over before him, venture, though they, many of them, offeredto 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 everystraw that anybody cast in his way. Well, after he had lain at theSlough of Despond a great while, as I have told you, one sunshinemorning, I do not know how, he ventured, and so got over; butwhen he was over, he would scarce believe it. He had, I think, aSlough of Despond in his mind; a slough that he carried everywherewith him, or else he could never have been as he was. So he cameup to the gate, you know what I mean, that stands at the head ofthis way; and there also he stood a good while, before he wouldadventure 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 inbefore him. There the poor man would stand, shaking and shrinking. I dare say, it would have pitied one's heart to have seen him; norwould he go back again. At last, he took the hammer that hangedon the gate in his hand, and gave a small rap or two; then Oneopened to him, but he shrank back as before. He that opened steppedout after him, and said, Thou trembling one, what wantest thou?With that he fell down to the ground. He that spoke to him wonderedto see him so faint. So he said to him, Peace be to thee; up, forI 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, hewas ashamed to show his face. Well, after he had been entertainedthere a while, as you know how the manner is, he was bid go onhis way, and also told the way he should take. So he came tillhe came to our house. But as he behaved himself at the gate, sohe did His behaviour at my Master the Interpreter's door. He laythereabout in the cold a good while, before he would adventure tocall; yet he would not go back, and the nights were long and coldthen. 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 alsoto allow him a stout and valiant conductor, because he was himselfso chicken-hearted a man; and yet, for all that, he was afraid tocall at the door. So he lay up and down thereabouts, till, poorman! he was almost starved. Yea, so great was his dejection, thatthough he saw several others, for knocking, get in, yet he wasafraid 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 outto him, and asked what he was; but, poor man! the water stood inhis eyes; so I perceived what he wanted. I went, therefore, in andtold it in the house, and we showed the thing to our Lord. So Hesent me out again, to entreat him to come in; but, I dare say, Ihad hard work to do it. At last he came in; and I will say thatfor my Lord, He carried it wonderfully lovingly to him. There werebut a few good bits at the table, but some of it was laid upon histrencher. Then he presented the note, and my Lord looked thereon, and said his desire should he granted. So, when he had been therea good while, he seemed to get some heart, and to be a little morecomfortable; for my Master, you must know, is one of very tenderbowels, especially to them that are afraid; wherefore He carriedit 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 totake his journey to go to the city, my Lord, as He did to Christianbefore, gave him a bottle of spirits, and some comfortable thingsto eat. Thus we set forward, and I went before him; but the manwas but of few words, only he would sigh aloud. 

When we were come to where the three fellows were hanged, he saidthat he doubted that that would be his end also. Only he seemedglad when he saw the Cross and the Sepulchre. There, I confess, he desired to stay a little to look, and he seemed, for a whileafter, 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 youmust 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 damselsthat were of the place; but he was ashamed to make himself muchfor company. He desired much to be alone, yet he always loved goodtalk, and often would get behind the screen to hear it. He alsoloved much to see ancient things, and to be pondering them inhis mind. He told me afterwards that he loved to be in those twohouses from which he came last, to wit, at the gate, and that ofthe 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 Isaw man in my life; for he cared not how mean he was, so he mighthe happy at last. Yea, I think, there was a kind of a sympathybetwixt that valley and him; for I never saw him better in all hispilgrimage than when he was in that valley. [213]

Here he would lie down, embrace the ground, and kiss the veryflowers that grew in this valley (Lam. 3:27-29). He would now beup every morning by break of day, tracing and walking to and froin this valley. 

But when he was come to the entrance of the Valley of the Shadowof Death, I thought I should have lost my man; not for that hehad any inclination to go back; that he always abhorred; but hewas ready to die for fear. Oh! the hobgoblins will have me! thehobgoblins will have me! cried he; and I could not beat him out onit. He made such a noise, and such an outcry here, that, had theybut heard him, it was enough to encourage them to come and fallupon us. [214]

But this I took very great notice of, that this valley was as quietwhile he went through it, as ever I knew it before or since. Isuppose 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 VanityFair, I thought he would have fought with all at the men at thefair. I feared there we should both have been knocked on the head, so hot was he against their fooleries. [215] Upon the EnchantedGround, he was also very wakeful. But when he was come at theriver, where was no bridge, there again he was in a heavy case. Now, now, he said, he should be drowned forever, and so never seethat Face with comfort that he had come so many miles to behold. 

And here, also, I took notice of what was very remarkable; thewater of that river was lower at this time than ever I saw it inall 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 ofhim, 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 manof a choice spirit, only he was always kept very low, and that madehis life so burdensome to himself, and so troublesome to others(Psa. 88). He was, above many, tender of sin. He was so afraidof doing injuries to others, that he often would deny himself ofthat 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 beall his days so much in the dark?[217]

GREAT-HEART. There are two sorts of reasons for it: One is, thewise 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; heand his fellows sound the sackbut, whose notes are more dolefulthan the notes of other music are; though, indeed, some say thebass is the ground of music. And, for my part, I care not at allfor that profession that begins not in heaviness of mind. Thefirst string that the musician usually touches is the bass, whenhe intends to put all in tune. God also plays upon this stringfirst, when he sets the soul in tune for Himself. Only here wasthe imperfection of Mr. Fearing, he could play upon no other musicbut this, till towards his latter end. [218]

I make bold to talk thus metaphorically, for the ripening of thewits of young readers; and because, in the book of the Revelations, the saved are compared to a company of musicians that play upontheir 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 youhave given of him; difficulties, lions, or Vanity Fair, he fearednot at all. It was only sin, death, and hell that was to hima terror, because he had some doubts about his interest in thatcelestial country. [219]

GREAT-HEART. You say right. Those were the things that were histroublers, and they, as you have well observed, arose from theweakness of his mind thereabout, not from weakness of spirit asto the practical part of a pilgrim's life. I dare believe that, as the proverb is, 'he could have bit a firebrand, had it stoodin his way'; but the things with which he was oppressed, no manever yet could shake off with ease. 

CHRIST. Then said Christiana, This relation of Mr. Fearing hasdone me good. I thought nobody had been like me; but I see therewas some semblance betwixt this good man and I; only we differedin two things: His troubles were so great, they break out; but mineI kept within. His, also, lay so hard upon him, they made him thathe could not knock at the houses provided for entertainment; butmy trouble was always such as made me knock the louder. 

MERCY. If I might also speak my heart, I must say, that somethingof him has also dwelt in me; for I have ever been more afraid ofthe lake, and the loss of a place in Paradise, than I have been ofthe loss of other things. O, thought I, may I have the happinessto have a habitation there, it is enough, though I part with allthe world to win it!

MATT. Then said Matthew, Fear was one thing that made me think thatI 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 alsogo well with me?

JAMES. No fears, no grace, said James. Though there is not alwaysgrace where thereis the fear of hell, yet, to be sure, there isno grace where there is no fear of God. [220]

GREAT-HEART. Well said, James, thou hast hit the mark; for thefear of God is the beginning of wisdom; and, to be sure, they thatlack the beginning, have neither middle nor end. But we will hereconclude our discourse of Mr. Fearing, after we have sent afterhim this farewell. 

Well, Master Fearing, thou didst fearThy God, and wast afraidOf 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 totell them of another, but his name was Mr. Self-will. He pretendedhimself to be a pilgrim, said Mr. Honest; but I persuade myself henever 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 likehimself, self-willed. He neither cared for man, nor argument, noryet example; what his mind prompted him to, that he would do, andnothing else could he be got to. 

GREAT-HEART. Pray, what principles did he hold? for I suppose youcan tell. 

HON. He held, that a man might follow the vices as well as thevirtues of the pilgrims; and that if he did both, he should becertainly saved. 

GREAT-HEART. How! if he had said, It is possible for the heart tobe guilty of the vices, as well as to partake of the virtues ofpilgrims, he could not much have been blamed; for indeed we areexempted from no vice absolutely, but on condition that we watchand strive. [222] But this, I perceive, is not the thing; but if Iunderstand 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, hadbeen practised by David, God's beloved; and therefore he could doit. He said, To have more women than one, was a thing that Solomonpractised; and therefore he could do it. He said, That Sarah andthe godly midwives of Egypt lied, and so did saved Rahab; andtherefore he could do it. He said, That the disciples went atthe bidding of their Master, and took away the owner's ass; andtherefore he could do so too. He said, That Jacob got the inheritanceof his father in a way of guile and dissimulation; and thereforehe could do so too. [223]

GREAT-HEART. Highly base! indeed. And you are sure he was of thisopinion?

HON. I have heard him plead for it, bring Scripture for it, bringargument for it, &c. 

GREAT-HEART. An opinion that is not fit to be with any allowancein the world. 

HON. You must understand me rightly. He did not say that any manmight do this; but that those that had the virtues of those thatdid such things, might also do the same. 

GREAT-HEART. But what more false than such a conclusion? for thisis as much as to say, that because good men heretofore have sinnedof infirmity, therefore he had allowance to do it of a presumptuousmind; or if, because a child by the blast of the wind, or for thatit 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 blindedby the power of lust? But what is written must be true: They'stumble at the Word, being disobedient; whereunto also they wereappointed' (1 Peter 2:8). 

His supposing that such may have the godly men's virtues, whoaddict themselves to their vices, is also a delusion as strong asthe other. It is just as if the dog should say, I have, or mayhave, the qualities of the child, because I lick up its stinkingexcrements. To eat up the sin of God's people, is no sign of onethat is possessed with their virtues (Hosea 4:8). Nor can I believe, that one that is of this opinion, can at present have faith orlove in him. But I know you have made strong objections againsthim; prithee, what can he say for himself?[224]

HON. Why, he says, To do this by way of opinion, seems abundancemore honest, than to do it, and yet hold contrary to it in opinion. 

GREAT-HEART. A very wicked answer; for though to let loose thebridle to lusts, while our opinions are against such things, isbad; yet, to sin, and plead a toleration so to do, is worse. Theone stumbles beholders accidentally, the other pleads them intothe snare. 

HON. There are many of this man's mind, that have not this man'smouth; and that makes going on pilgrimage of so little esteem asit 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 themall. 

CHRIST. There are strange opinions in the world; I know one thatsaid, 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, tohave deferred that journey to the last hour of that week. 

HON. You say right; and yet the generality of them, that countthemselves pilgrims, do indeed do thus. I am, as you see, an oldman, and have been a traveler in this road many a day; and I havetaken notice of many things. [226]

I have seen some that have set out as if they would drive all theworld afore them, who yet have, in few days, died as they in thewilderness, and so never got sight of the promised land. I haveseen some that have promised nothing, at first setting out to bepilgrims, and that one would have thought could not have lived aday, 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 atfirst, that, after a while, have spoken as much against it. I haveheard some, when they first set out for Paradise, say positivelythere is such a place; who when they have been almost there, havecome back again, and said there is none. 

I have heard some vaunt what they would do, in case they shouldhe opposed, that have, even at a false alarm, fled faith, thepilgrim's way, and all. [227]

Now, as they were thus in their way, there came one running tomeet them, and said, Gentlemen, and you of the weaker sort, if youlove life, shift for yourselves, for the robbers are before you. [228]

GREAT-HEART. Then said Mr. Great-heart, They be the three thatset upon Little-faith heretofore. Well, said he, we are ready forthem; so they went on their way. Now, they looked at every turning, when they should have met with the villains; but whether theyheard 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 onea little before us, where a very honourable disciple, one Gaius, dwells (Rom. 16:23). So they all concluded to turn in thither, andthe rather, because the old gentleman gave him so good a report. So when they came to the door, they went in, not knocking, forfolks use not to knock at the door of an inn. Then they called forthe master of the house, and he came to them. So they asked if theymight lie there that night. 

GAIUS. Yes, gentlemen, if ye be true men, for my house is for nonebut pilgrims. Then was Christiana, Mercy, and the boys, the moreglad, for that the Inn-keeper was a lover of pilgrims. So theycalled for rooms, and he showed them one for Christiana and herchildren, and Mercy, and another for Mr. Great-heart and the oldgentleman. 

GREAT-HEART. Then said Mr. Great-heart, Good Gaius, what hast thoufor supper? for these pilgrims have come far today, and are weary. 

GAIUS. It is late, said Gaius, so we cannot conveniently go out toseek food; but such as we have, you shall be welcome to, if thatwill 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 thatwhich is convenient. 

Then he went down and spake to the cook, whose name wasTaste-that-which-is-good, to get ready supper for so many pilgrims. This done, he comes up again, saying, Come, my good friends, youare welcome to me, and I am glad that I have a house to entertainyou; and while supper is making ready, if you please, let usentertain one another with some good discourse. So they all said, Content. 

GAIUS. Then said Gaius, Whose wife is this aged matron? and whosedaughter is this young damsel. 

GREAT-HEART. The woman is the wife of one Christian, a Pilgrimof former times; and these are his four children. The maid is oneof her acquaintance; one that she hath persuaded to come with heron pilgrimage. The boys take all after their father, and covet totread in his steps; yea, if they do but see any place where theold Pilgrim hath lain, or any print of his foot, it ministerethjoy to their hearts, and they covet to lie or tread in the same. 

GAIUS. Then said Gaius, Is this Christian's wife? and are theseChristian's children? I knew your husband's father, yea, also hisfather's father. Many have been good of this stock; their ancestorsdwelt first at Antioch (Acts 11:26). Christian's progenitors (Isuppose you have heard your husband talk of them) were very worthymen. They have, above any that I know, showed themselves men ofgreat virtue and courage, for the Lord of the Pilgrims, His ways, and them that loved Him. I have heard of many of your husband'srelations, that have stood all trials for the sake of the truth. Stephen, that was one of the first of the family from whence yourhusband sprang, was knocked on the head with stones (Acts 7:59, 60). James, another of this generation, was slain with the edgeof the sword (Acts 12:2). To say nothing of Paul and Peter, menanciently of the family from whence your husband came, there wasIgnatius, who was cast to the lions;[231] Romanus, whose fleshwas cut by pieces from his bones, and Polycarp, that played theman in the fire. There was he that was hanged up in a basket inthe sun, for the wasps to eat; and he who they put into a sack, andcast him into the sea to be drowned. It would be utterly impossibleto count up all of that family that have suffered injuries anddeath, for the love of a pilgrim's life. Nor can I but be glad, tosee 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 theirfather's steps, and come to their father's end. 

GREAT-HEART. Indeed, Sir, they are likely lads; they seem to chooseheartily their father's ways. 

GAIUS. That is it that I said; wherefore Christian's family is likestill to spread abroad upon the face of the ground, and yet to benumerous upon the face of the earth; wherefore, let Christiana lookout some damsels for her sons, to whom they may be betrothed, &c. , that the name of their father and the house of his progenitors maynever 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 Christianatake my advice, and that is the way to uphold it. 

And, Christiana, said this Innkeeper, I am glad to see thee andthy friend Mercy together here, a lovely couple. And may I advise, take Mercy into a nearer relation to thee; if she will, let her begiven to Matthew, thy eldest son; it is the way to preserve you aposterity in the earth. So this match was concluded, and in processof time they were married; but more of that hereafter. 

Gaius also proceeded, and said, I will now speak on the behalf ofwomen, to take away their reproach. For as death and the curse cameinto 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 showhow much those that came after, did abhor the act of the mother, this sex, in the Old Testament, coveted children, if happily thisor that woman might be the mother of the Saviour of the world. 

I will say again, that when the Saviour was come, women rejoicedin Him before either man or angel (Luke 2). I read not, that everany man did give unto Christ so much as one groat; but the womenfollowed Him, and ministered to Him of their substance (Luke 8:2, 3). It was a woman that washed His feet with tears, and a womanthat 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 Hissepulchre, 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 Hewas risen from the dead (Luke 24:22, 23). Women, therefore, arehighly favoured, and show by these things that they are sharerswith us in the grace of life. 

Now the cook sent up to signify that supper was almost ready, andsent one to lay the cloth, the trenchers, and to set the salt andbread in order. 

Then said Matthew, The sight of this cloth, and of this fore-runnerof the supper, begetteth in me a greater appetite to my food thanI 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 greatKing in His kingdom; for all preaching, books, and ordinanceshere, are but as the laying of the trenchers, and as setting ofsalt upon the board, when compared with the feast that our Lordwill 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, toshow that they must begin their meal with prayer and praise toGod (Psa. 25:1; Heb. 13:15). The heave-shoulder, David lifted hisheart up to God with; and with the wave-breast, where his heartlay, with that he used to lean upon his harp when he played. Thesetwo dishes were very fresh and good, and they all eat heartily wellthereof. 

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 ofthe 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 theboys have that, that they may grow thereby (1 Peter 2:1, 2). Thenthey brought up in course a dish of butter and honey. Then saidGaius, Eat freely of this; for this is good to cheer up, andstrengthen your judgments and understandings. This was our Lord'sdish when He was a child: 'Butter and honey shall He eat, that Hemay know to refuse the evil, and choose the good' (Isa. 7:15). 

Then they brought them up a dish of apples, and they were verygood tasted fruit. Then said Matthew, May we eat apples, sincethey were such, by, and with which, the serpent beguiled our firstmother?

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 wassick with eating of fruit. 

GAIUS. Forbidden fruit will make you sick but not what our Lordhas tolerated. 

While they were thus talking, they were presented with anotherdish, and it was a dish of nuts (Song. 6:11). Then said some at thetable, 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, talkingof many things. Then said the old gentleman, My good landlord, while we are cracking your nuts, if you please, do you open thisriddle:[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 havefound 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 bekind; and have found by experience, that I have gained thereby. 'There is that scattereth, and yet increaseth; and there is thatwithholdeth more than is meet; but it tendeth to poverty' (Prov. 11:24). 'There is that maketh himself rich, yet hath nothing; thereis 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 goodwhile, and let my brother Matthew be married here to Mercy, beforewe 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 toMatthew to wife. 

While they staid here, Mercy, as her custom was, would be makingcoats and garments to give to the poor, by which she brought up avery good report upon the Pilgrims. [237]

But to return again to our story. After supper the lads desired abed; for that they were weary with travelling: then Gaius calledto show them their chamber; but said Mercy, I will have them tobed. So she had them to bed, and they slept well; but the restsat up all night; for Gaius and they were such suitable company, that they could not tell how to part. Then after much talk of theirLord, themselves, and their journey, old Mr. Honest, he that putforth the riddle to Gaius, began to nod. Then said Great-heart, What, Sir, you begin to be drowsy; come, rub up; now here is ariddle for you. Then said Mr. Honest, Let us hear it. Then saidMr. 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 harderto 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 yousay. No, said Gaius, it was put to you, and it is expected thatyou 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 teachesthis. For, first, until grace displays itself, and overcomes thesoul with its glory, it is altogether without heart to oppose sin;besides if sin is Satan's cords, by which the soul lies bound, howshould it make resistance, before it is loosed from that infirmity?

Secondly, nor will any, that knows either reason or grace, believethat such a man can be a living monument of grace that is a slaveto his own corruptions. 

And now it comes in my mind, I will tell you a story worth thehearing. There were two men that went on pilgrimage; the one beganwhen he was young, the other when he was old. The young man hadstrong corruptions to grapple with; the old man's were decayedwith the decays of nature. The young man trod his steps as evenas did the old one, and was every way as light as he. Who now, or which of them, had their graces shining clearest, since bothseemed to be alike

HON. The young man's, doubtless. For that which heads it againstthe greatest opposition, gives best demonstration that it isstrongest; especially when it also holdeth pace with that thatmeets not with half so much; as, to be sure, old age does not. [239]Besides, I have observed that old men have blessed themselves withthis mistake, namely, taking the decays of nature for a graciousconquest over corruptions, and so have been apt to beguilethemselves. Indeed, old men that are gracious, are best able togive advice to them that are young, because they have seen mostof 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 thefairest discovery of a work of grace within him, though the oldman's corruptions are naturally the weakest. 

Thus they sat talking till break of day. Now, when the family wasup, Christiana bid her son James that he should read a chapter; sohe read the fifty-third of Isaiah. When he had done, Mr. Honestasked, why it was said that the Saviour is said to come 'out of adry 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 thenlost almost all the sap and spirit of religion. To the second, Isay, 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. Justlike those that know not that precious stones are covered over witha homely crust; who, when they have found one, because they knownot what they have found, cast it again away, as men do a commonstone. 

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 haverefreshed ourselves, we will walk into the fields, to see if we cando 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 ofthieves; it would be well if we could clear these parts of him. Sothey consented, and went, Mr. Great-heart with his sword, helmet, and shield, and the rest with spears and staves. [241] When theycame to the place where he was, they found him with one Feeble-mindin his hands, whom his servants had brought unto him, having takenhim in the way. Now the giant was rifling him, with a purpose, afterthat, 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 themouth of his cave, with their weapons, he demanded what they wanted. 

GREAT-HEART. We want thee; for we are come to revenge the quarrelof the many that thou hast slain of the pilgrims, when thou hastdragged them out of the King's highway; wherefore, come out ofthy cave. So he armed himself and came out; and to a battle theywent, and fought for above an hour, and then stood still to takewind. 

SLAY. Then said the giant, Why are you here on my ground?

GREAT-HEART. To revenge the blood of pilgrims, as I also told theebefore. So they went to it again, and the giant made Mr. Great-heartgive 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, thathe 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 theinn. He also took Feeble-mind, the pilgrim, and brought him withhim to his lodgings. When they were come home, they showed hishead to the family, and then set it up, as they had done othersbefore, for a terror to those that shall attempt to do as hehereafter. [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 yousee; 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 apilgrim'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 allof body, nor yet of mind; but would, if I could, though I can butcrawl, spend my life in the pilgrim's way. [243] When I came atthe gate that is at the head of the way, the Lord of that placedid entertain me freely; neither objected He against my weaklylooks, nor against my feeble mind; but gave me such things thatwere necessary for my journey, and bid me hope to the end. WhenI came to the house of the Interpreter, I received much kindnessthere; and because the Hill Difficulty was judged too hard forme, I was carried up that by one of His servants. Indeed, I havefound much relief from pilgrims, though none were willing to go sosoftly as I am forced to do; yet still, as they came on, they bidme be of good cheer, and said that it was the will of their Lordthat comfort should be given to the feeble-minded, and so wenton their own pace (1 Thess. 5:14). When I was come up to AssaultLane, then this giant met with me, and bid me prepare for anencounter; but, alas! feeble one that I was, I had more need ofa cordial. So he came up and took me. I conceited he should notkill me. Also, when he had got me into his den, since I went notwith him willingly, I believed I should come out alive again;for I have heard, that not any pilgrim that is taken captive byviolent hands, if he keeps heart-whole towards his Master, is, bythe laws of Providence, to die by the hand of the enemy. RobbedI 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, andyou as the means. Other brunts I also look for; but this I haveresolved 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 thatloves me, I am fixed. My way is before me, my mind is beyond theriver that has no bridge, though I am, as you see, but of a feeblemind. [244]

HON. Then said old Mr. Honest, Have you not, some time ago, beenacquainted with one Mr. Fearing, a pilgrim. 

FEEBLE. Acquainted with him! Yes; he came from the town ofStupidity, which lieth four degrees to the northward of the Cityof Destruction, and as many off of where I was born; yet we werewell 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 thanI, but yet we were much of a complexion. 

HON. I perceive you know him; and I am apt to believe also, thatyou were related one to another; for you have his whitely look, acast 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 welcometo me, and to my house, and what thou hast a mind to, call forfreely; and what thou wouldest have my servants do for thee, theywill do it with a ready mind. 

Then said Mr. Feeble-mind, This is unexpected favour, and as thesun shining out of a very dark cloud. Did Giant Slay-good intendme this favour when he stopped me, and resolved to let me go nofurther? Did he intend, that after he had rifled my pockets, Ishould go to Gaius, mine host? Yet so it is. [245]

Now, just as Mr. Feeble-mind and Gaius were thus in talk, therecomes one running, and called at the door, and told that, about amile and a half off, there was one Mr. Not-right, a pilgrim, struckdead upon the place where he was with a thunder-bolt. [246]

FEEBLE. Alas! said Mr. Feeble-mind, is he slain? He overtook me somedays 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 hewas nimble of his heels, and escaped. But, it seems, he escapedto 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 Gaiusgave 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 todo. [248]

When they were to depart, Gaius made them a feast, and they did eatand drink, and were merry. Now the hour was come that they mustbe gone; wherefore, Mr. Great-heart called for a reckoning; butGaius told him, that at his house it was not the custom for pilgrimsto pay for their entertainment. He boarded them by the year, butlooked for his pay from the good Samaritan, who had promised him, at his return, whatsoever charge he was at with them, faithfullyto repay him (Luke 10:34, 35). Then said Mr. Great-heart to him, GREAT-HEART. 'Beloved, thou dost faithfully whatsoever thou dostto the brethren, and to strangers; which have borne witness ofthy charity before the church; whom if thou (yet) bring forwardon their journey after a godly sort, thou shalt do well' (3 John5, 6). Then Gaius took his leave of them all, and of his children, and particularly of Mr. Feeble-mind. He also gave him somethingto drink by the way. 

Now Mr. Feeble-mind, when they were going out of the door, made asif he intended to linger; the which when Mr. Great-heart espied, he said, Come, Mr. Feeble-Mind, pray do you go along with us, Iwill be your conductor, and you shall fare as the rest. 

FEEBLE. Alas! I want a suitable companion; you are all lusty andstrong; but I, as you see, am weak; I choose, therefore, ratherto come behind, lest, by reason of my many infirmities, I shouldbe both a burden to myself and to you. I am, as I said, a man ofa weak and feeble mind, and shall be offended and made weak atthat which others can bear. I shall like no laughing; I shall likeno gay attire; I shall like no unprofitable questions. Nay, Iam so weak a man, as to be offended with that which others haveliberty to do. I do not yet know all the truth; I am a very ignorantChristian man; sometimes, if I hear some rejoice in the Lord, ittroubles me, because I can not do so too. It is with me, as itis with a weak man among the strong, or as with a sick man amongthe healthy, or as a lamp despised ('He that is ready to slip withhis feet, is as a lamp despised in the thought of him that is atease' Job 12:5), so that I know not what to do. [249]

GREAT-HEART. But, brother, said. Mr. Great-heart, I have it incommission to 'comfort the feeble-minded, ' and to 'support theweak' (1 Thess. 5:14). You must needs go along with us; we willwait for you; we will lend you our help (Rom. 14:1); we will denyourselves of some things, both opinionative and practical, foryour sake (1 Cor. 8), we will not enter into doubtful disputationsbefore you; we will be made all things to you, rather than youshall be left behind[250] (1 Cor. 9:22). 

Now all this while they were at Gaius' door; and behold, as theywere thus in the heat of their discourse, Mr. Ready-to-halt cameby, with his crutches [promises] in his hand (Psa. 38:17); and healso was going on pilgrimage. 

FEEBLE. Then said Mr. Feeble-mind to him, Man, How camest thouhither? I was but just now complaining, that I had not a suitablecompanion, 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; andgood Mr. Feeble-mind, rather than we will part, since we are thushappily met, I will lend thee one of my crutches. [251]

FEEBLE. Nay, said he, though I thank thee for thy goodwill, Iam not inclined to halt before I am lame. Howbeit, I think, whenoccasion is, it may help me against a dog. [252]

READY. If either myself or my crutches can do thee a pleasure, weare both at thy command, good Mr. Feeble-mind. 

Thus therefore they went on; Mr. Great-heart and Mr. Honest wentbefore, Christiana and her children went next, and Mr. Feeble-mindand Mr. Ready-to-halt, came behind with his crutches. [253] Thensaid Mr. Honest, HON. Pray, Sir, now we are upon the road, tell us some profitablethings of some that have gone on pilgrimage before us. 

GREAT-HEART. With a good will. I suppose you have heard how Christianof old did meet with Apollyon in the Valley of Humiliation; andalso what hard work he had, to go through the Valley of the Shadowof Death. Also I think you cannot but have heard how Faithfulwas put to it with Madam Wanton, with Adam the first, with oneDiscontent, and Shame, four as deceitful villains as a man canmeet with upon the road. 

HON. Yes, I have heard of all this; but indeed, good Faithful washardest put to it with Shame; he was an unwearied one. 

GREAT-HEART. Aye; for, as the Pilgrim well said, he of all men hadthe wrong name. 

HON. But pray, Sir, where was it that Christian and Faithful metTalkative? 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 tofind him out. Thus they went on till they came at the place whereEvangelist met with Christian and Faithful, and prophesied to themof what should befall them at Vanity Fair. 

GREAT-HEART. Then said their guide, Hereabouts did Christian andFaithful meet with Evangelist, who prophesied to them of whattroubles they should meet with at Vanity Fair. 

HON. Say you so? I dare say it was a hard chapter that then he didread unto them. [254]

GREAT-HEART. It was so; but he gave them encouragement withal. Butwhat do we talk of them? they were a couple of lion-like men; theyhad set their faces like flint. Don't you remember how undauntedthey 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 Hopefuland some others, as the story relates it, were converted by hisdeath. 

HON. Well, but pray go on; for you are well acquainted with things. 

GREAT-HEART. Above all that Christian met with after he had passedthrough 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 thatwould be religious which way ever the world went; but so cunning, that he would be sure neither to lose nor suffer for it. He hadhis mode of religion for every fresh occasion; and his wife was asgood 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 thatany of his children were ever of any esteem with any that trulyfeared God. 

Now, by this time, they were come within sight of the town ofVanity, where Vanity Fair is kept. So, when they saw that they wereso near the town, they consulted with one another, how they shouldpass through the town; and some said one thing, and some another. At last Mr. Great-heart said, I have, as you may understand, oftenbeen a conductor of pilgrims through this town; now I am acquaintedwith one Mr. Mnason, a Cyprusian by nation, an old disciple, atwhose house we may lodge (Acts 21:16). If you think good, saidhe, we will turn in there. [255]

Content, said old Honest; Content, said Christiana; Content, saidMr. Feeble-mind; and so they said all. Now, you must think, it waseven-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 theycame; and he called at the door, and the old man within knew histongue so soon as ever he heard it; so he opened, and they allcame 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 daresay you are welcome to my friend. 

MNASON. I also, said Mr. Mnason, do bid you welcome, and, whateveryou want, do but say, and we will do what we can to get it foryou. 

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 Pilgrimsup into their lodging?

MNASON. I will, said Mr. Mnason. So he had them to their respectiveplaces; and also showed them a very fair dining-room, where theymight be, and sup together, until time was come to go to rest. 

Now, when they were set in their places, and were a little cheeryafter their journey, Mr. Honest asked his landlord, if there wereany store of good people in the town?

MNASON. We have a few, for indeed they are but a few, when comparedwith them on the other side. 

HON. But how shall we do to see some of them? for the sightof good men to them that are going on pilgrimage, is like to theappearing of the moon and the stars to them that are sailing uponthe seas. [256]

Then Mr. Mnason stamped with his foot, and his daughter Gracecame 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 mindthis evening to see them. 

So Grace went to call them, and they came; and, after salutationmade, they sat down together at the table. 

Then said Mr. Mnason, their landlord, My neighbours, I have, as yousee, a company of strangers come to my house; they are Pilgrims;they come from afar, and are going to mount Zion. But who, quothhe, 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 ourtown. At that they stood amazed, saying, We little thought to seeChristiana, when Grace came to call us; wherefore this is a verycomfortable surprise. Then they asked her of her welfare, and ifthese young men were her husband's sons? And when she had toldthem they were, they said, The King whom you love and serve, makeyou 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. Itis hard keeping our hearts and spirits in any good order, when weare in a cumbered condition. He that lives in such a place as thisis, 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 knowhow Christian and Faithful were used at our town; but of late, I say, they have been far more moderate. I think the blood ofFaithful lieth with load upon them till now; for since they burnedhim, they have been ashamed to burn any more. In those days wewere afraid to walk the streets, but now we can show our heads. Then the name of a professor was odious; now, especially in someparts of our town (for you know our town is large), religion iscounted honourable. [257]

Then said Mr. Contrite to them, Pray how fareth it with you inyour pilgrimage? How stands the country affected towards you?

HON. It happens to us as it happeneth to wayfaring men; sometimesour way is clean, sometimes foul, sometimes up hill, sometimesdown hill; we are seldom at a certainty; the wind is not alwayson our backs, nor is everyone a friend that we meet with in theway. We have met with some notable rubs already; and what are yetbehind, we know not; but for the most part, we find it true, thathas 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 bestaccount 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 withGiant Bloody-man, Giant Maul, and Giant Slay-good. Indeed we didrather 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, andof the whole church' (Rom. 16:23), we were minded upon a time totake our weapons with us, and so go see if we could light upon anyof those that were enemies to pilgrims (for we heard that therewas a notable one thereabouts). Now Gaius knew his haunt betterthan I, because he dwelt thereabout; so we looked, and looked, till at last we discerned the mouth of his cave; then we wereglad, and plucked up our spirits. So we approached up to his den, and lo, when we came there, he had dragged, by mere force, intohis net, this poor man, Mr. Feeble-mind, and was about to bringhim to his end. But when he saw us, supposing, as we thought, hehad had another prey, he left the poor man in his hole, and cameout. So we fell to it full sore, and he lustily laid about him;but in conclusion, he was brought down to the ground, and hishead cut off, and set up by the way-side, for a terror to such asshould after practise such ungodliness. That I tell you the truth, here is the man himself to affirm it, who was as a lamb taken outof the mouth of the lion. 

FEEBLE-MIND. Then said Mr. Feeble-mind, I found this true, to mycost, and comfort; to my cost, when he threatened to pick my bonesevery moment; and to my comfort, when I saw Mr. Great-heart andhis friends with their weapons, approach so near for my deliverance. 

HOLY-MAN. Then said Mr. Holy-man, There are two things that theyhave need to be possessed with, that go on pilgrimage; courage, and an unspotted life. If they have not courage, they can neverhold on their way; and if their lives be loose, they will make thevery name of a Pilgrim stink. 

LOVE-SAINT. Then said Mr. Love-saint, I hope this caution is notneedful amongst you. But truly, there are many that go upon theroad, that rather declare themselves strangers to pilgrimage, thanstrangers and pilgrims in the earth. 

DARE-NOT-LIE. Then said Mr. Dare-not-lie, It is true, they neitherhave the pilgrim's need, nor the pilgrim's courage; they go notuprightly, but all awry with their feet; one shoe goes inward, another outward, and their hosen out behind; there a rag, and therea rent, to the disparagement of their Lord. 

PENITENT. These things, said Mr. Penitent, they ought to be troubledfor; nor are the pilgrims like to have that grace put upon themand their pilgrim's progress, as they desire, until the way iscleared of such spots and blemishes. 

Thus they sat talking and spending the time, until supper was setupon the table; unto which they went and refreshed their wearybodies; so they went to rest. Now they stayed in this fair a greatwhile, 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 notnow as in former times). Wherefore the Pilgrims grew acquaintedwith many of the good people of the town, and did them what servicethey could. Mercy, as she was wont, laboured much for the poor;wherefore their bellies and backs blessed her, and she was there anornament to her profession. [258] And, to say the truth for Grace, Phoebe, and Martha, they were all of a very good nature, and didmuch 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 inthe world. 

While they lay here, there came a monster out of the woods, andslew many of the people of the town. It would also carry away theirchildren, and teach them to suck its whelps. [259] Now, no man inthe town durst so much as face this monster; but all men fled whenthey heard of the noise of his coming. 

The monster was like unto no one beast upon the earth; its body waslike 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 awoman. [260] This monster propounded conditions to men, and suchmen as loved their lives more than their souls, accepted of thoseconditions. So they came under. [261]

Now this Mr. Great-heart, together with these that came to visitthe pilgrims at Mr. Mnason's house, entered into a covenant to goand engage this beast, if perhaps they might deliver the peopleof 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. Nowthe monster, at first, was very rampant, and looked upon theseenemies with great disdain; but they so belaboured him, beingsturdy men at arms, that they made him make a retreat; so theycame home to Mr. Mnason's house again. 

The monster, you must know, had his certain seasons to come outin, and to make his attempts upon the children of the people of thetown; also these seasons did these valiant worthies watch him in, and did still continually assault him; insomuch, that in processof time he became not only wounded, but lame; also he has not madethat havoc of the townsmen's children, as formerly he has done. And it is verily believed by some, that this beast will die of hiswounds. [262]

This, therefore, made Mr. Great-heart and his fellows of great famein this town; so that many of the people that wanted their tasteof things, yet had a reverend esteem and respect for them. [263]Upon this account therefore it was, that these pilgrims got notmuch hurt here. True, there were some of the baser sort, thatcould see no more than a mole, nor understand more than a beast;these had no reverence for these men, nor took they notice oftheir 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 theirfriends; 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 themen, and so laded them with such things as were necessary (Acts28:10). 

Then they set forward on their way; and their friends accompanyingthem so far as was convenient, they again committed each other tothe protection of their King, and parted. They, therefore, thatwere of the Pilgrims' company went on, and Mr. Great-heart wentbefore them. Now the women and children being weakly, they wereforced to go as they could bear; by this means Mr. Ready-to-haltand Mr. Feeble-mind had more to sympathize with their condition. 

When they were gone from the townsmen, and when their friends hadbid them farewell; they quickly came to the place where Faithfulwas put to death; there therefore they made a stand, and thankedHim that had enabled him to bear his cross so well; and the ratherbecause they now found that they had a benefit by such a manlysuffering as his was. [265]

They went on, therefore, after this, a good way further, talkingof Christian and Faithful; and how Hopeful joined himself toChristian after that Faithful was dead. 

Now they were come up with the Hill Lucre, where the silver minewas, which took Demas off from his pilgrimage, and into which, assome think, By-ends fell and perished; wherefore they consideredthat. But when they were come to the old monument that stood overagainst the Hill Lucre, to wit, to the pillar of salt that stoodalso within view of Sodom and its stinking lake; they marveled, as did Christian before, that men of that knowledge and ripenessof wit, as they were, should be so blinded as to turn aside here. Only they considered again, that nature is not affected with theharms that others have met with, especially if that thing uponwhich they look, has an attracting virtue upon the foolish eye. 

I saw now that they went on, till they came at the river that wason this side of the Delectable Mountains. To the river where thefine trees grow on both sides; and whose leaves, if taken inwardly, are good against surfeits, where the meadows are green all theyear long, and where they might lie down safely (Psa. 23). 

By this river side, in the meadow, there were cotes and folds forsheep, a house built for the nourishing and bringing up of thoselambs, the babes of those women that go on pilgrimage (Heb. 5:2). Also there was here one that was intrusted with them, who couldhave compassion, and that could gather these lambs with His arm, and carry them in His bosom, and that could gently lead thosethat 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 tocome. [266] This Man, if any of them go astray, or be lost, He willbring them again; He will also bind up that which was broken, andwill strengthen them that are sick (Ezek. 34:11-16). Here theywill never want meat, and drink, and clothing; here they will bekept from thieves and robbers; for this Man will die before oneof 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 isa favour of no small account. Also here, as you see, are delicatewaters, pleasant meadows, dainty flowers, variety of trees, andsuch as bear wholesome fruit; fruit not like that that Matthew ateof, that fell over the wall out of Beelzebub's garden; but fruitthat procureth health where there is none, and that continueth andincreaseth it where it is. [267]

So they were content to commit their little ones to Him; and thatwhich was also an encouragement to them so to do, was, for thatall this was to be at the charge of the King, and so was as anhospital for young children and orphans. 

Now they went on; and when they were come to By-path Meadow, tothe stile over which Christian went with his fellow Hopeful, whenthey were taken by Giant Despair, and put into Doubting Castle;they sat down and consulted what was best to be done; to wit, nowthey were so strong, and had got such a man as Mr. Great-heartfor their conductor, whether they had not best to make an attemptupon the Giant, demolish his castle, and, if there were any pilgrimsin it, to set them at liberty, before they went any further. Soone said one thing, and another said the contrary. One questionedif it were lawful to go upon unconsecrated ground; another saidthey 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 fightthe good fight of faith; and, I pray, with whom should I fightthis good fight, if not with Giant Despair? I will, therefore, attempt the taking away of his life, and the demolishing of DoubtingCastle. 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 (1John 3:13, 14). So they left the women in the road, and with themMr. Feeble-mind and Mr. Ready-to-halt with his crutches, to betheir guard, until they came back; for in that place though GiantDespair dwelt so near, they keeping in the road, a little childmight lead them (Isa. 11:6). So Mr. Great-heart, old Honest, andthe four young men, went to go up to Doubting Castle, to look forGiant Despair. When they came at the Castle-gate, they knockedfor entrance with an unusual noise. At that the old Giant comesto the gate, and Diffidence, his wife, follows. Then said he, Who, and what is he that is so hardy, as after this manner to molestthe Giant Despair?

Mr. Great-heart replied, It is I, Great-heart, one of the King ofthe 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 thyhead, and to demolish Doubting Castle. 

Now Giant Despair, because he was a giant, thought no man couldovercome him; and, again, thought he, since heretofore I havemade a conquest of angels, shall Great-heart make me afraid! So heharnessed himself, and went out. He had a cap of steel upon hishead, a breast-plate of fire girded to him, and he came out in ironshoes with a great club in his hand. Then these six men made up tohim, and beset him behind and before. Also when Diffidence, thegiantess, came up to help him, old Mr. Honest cut her down atone blow. Then they fought for their lives, and Giant Despair wasbrought down to the ground, but was very loath to die. He struggledhard, and had, as they say, as many lives as a cat; but Great-heartwas his death, for he left him not till he had severed his headfrom his shoulders. [268]

Then they fell to demolishing Doubting Castle, that you know mightwith ease be done, since Giant Despair was dead. They were sevendays in destroying of that; and in it of pilgrims they found oneMr. Despondency, almost starved to death, and one Much-afraid, hisdaughter; these two they saved alive. But it would have made youa-wondered to have seen the dead bodies that lay here and therein the castle-yard, and how full of dead men's bones the dungeonwas. 

When Mr. Great-heart and his companions had performed thisexploit, they took Mr. Despondency, and his daughter Much-afraid, into their protection; for they were honest people, though theywere 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 tothe road and to their companions they came, and showed them whatthey had done. Now when Feeble-mind and Ready-to-halt saw that itwas the head of Giant Despair indeed, they were very jocund andmerry. [269] Now Christiana, if need was, could play upon the viol, and her daughter Mercy upon the lute; so, since they were so merrydisposed, 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 dancewithout one crutch in his hand; but, I promise you, he footedit well. Also the girl was to be commended, for she answered themusic handsomely. 

As for Mr. Despondency, the music was not much to him; he was forfeeding rather than dancing, for that he was almost starved. SoChristiana gave him some of her bottle of spirits, for presentrelief, and then prepared him something to eat; and, in littletime, the old gentleman came to himself, and began to be finelyrevived. 

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 poleby the highway side, right over against the pillar that Christianerected for a caution to pilgrims that came after, to take heed ofentering 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 eyeUp 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 DoubtingCastle, and had slain Giant Despair, they went forward; and wenton till they came to the Delectable Mountains, where Christianand Hopeful refreshed themselves with the varieties of the place. They also acquainted themselves with the shepherds there, whowelcomed them, as they had done Christian before, unto the DelectableMountains. 

Now the Shepherds, seeing, so great a train follow Mr. Great-heart, for with him they were well acquainted, they said unto him, GoodSir, you have got a goodly company here. Pray, where did you findall 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 mustWe further go? Let's know whereon to trust. 

Then said the Shepherds, This is a comfortable company. You arewelcome to us, for we have [comfort] for the feeble as for thestrong. 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 untothem, Come in, Mr. Feeble-mind; Come in, Mr. Ready-to-halt; comein, Mr. Despondency, and Mrs. Much-afraid, his daughter. [272]These, Mr. Great-heart, said the Shepherds to the guide, we callin by name, for that they are most subject to draw back; but asfor you, and the rest that are strong, we leave you to your wontedliberty. Then said Mr. Great-heart, This day I see that grace dothshine in your faces, and that you are my Lord's Shepherds indeed;for that you have not pushed these diseased neither with side norshoulder, but have rather strewed their way into the palace withflowers, as you should[273] (Ezek. 34:21). So the feeble and weakwent in, and Mr. Great-heart and the rest did follow. When theywere also set down, the Shepherds said to those of the weakersort, What is it that you would have? for, said they, all thingsmust be managed here to the supporting of the weak, as well asthe warning of the unruly. 

So they made them a feast of things easy of digestion, and thatwere pleasant to the palate, and nourishing; the which, when theyhad received, they went to their rest, each one respectively untohis proper place. When morning was come, because the mountainswere high, and the day clear, and because it was the custom of theShepherds to show to the Pilgrims, before their departure, somerarities;[274] therefore, after they were ready, and had refreshedthemselves, the Shepherds took them out into the fields, andshowed them first what they had showed to Christian before. Thenthey had them to some new places. The first was to Mount Marvel, where looked, and beheld a man at a distance, that tumbled thehills about with words. Then they asked the Shepherds what thatshould mean? So they told them, that that man was a son of oneGreat-grace, of whom you read in the First Part of the Records ofthe Pilgrim's Progress. And he is set there to teach pilgrims howto believe down, or to tumble out of their way, what difficultiesthey shall meet with, by faith[275] (Mark 11:23, 24). Then saidMr. Great-heart, I know him. He is a man above many. 

Then they had them to another place, called Mount Innocent; andthere they saw a man clothed all in white, and two men, Prejudiceand Ill-will, continually casting dirt upon him. Now, behold, thedirt, whatsoever they cast at him, would in little time fall offagain, and his garments would look as clear as if no dirt had beencast 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 innocencyof his life. Now, those that throw dirt at him, are such as hatehis well-doing; but, as you see the dirt will not stick upon hisclothes, so it shall be with him that liveth truly innocently inthe world. Whoever they be that would make such men dirty, theylabour all in vain; for God, by that a little time is spent, willcause that their innocence shall break forth as the light, andtheir righteousness as the noon-day. 

Then they took them, and had them to Mount Charity, where theyshowed them a man that had a bundle of cloth lying before him, outof which he cut coats and garments for the poor that stood abouthim; yet his bundle or roll of cloth was never the less. Then saidthey, What should this be? This is, said the Shepherds, to showyou, that he that has a heart to give of his labour to the poor, shall never want wherewithal. He that watereth shall be wateredhimself. And the cake that the widow gave to the Prophet did notcause that she had ever the less in her barrel. 

They had them also to a place where they saw one Fool, and oneWant-wit, washing of an Ethiopian, with intention to make himwhite; but the more they washed him the blacker he was. They thenasked the Shepherds what that should mean. So they told them, saying, Thus shall it be with the vile person. All means used toget such a one a good name shall, in conclusion, tend but to makehim more abominable. Thus it was with the Pharisees, and so shallit 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 thatcommonly called the by-way to hell. So her mother brake her mindto the Shepherds. Then they went to the door. It was in the side ofa hill, and they opened it, and bid Mercy hearken awhile. So shehearkened, and heard one saying, Cursed be my father, for holdingof 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 wouldI deny myself, rather than come to this place! Then there was asif the very earth had groaned and quaked under the feet of thisyoung woman for fear. So she looked white, and came tremblingaway, saying, Blessed be he and she that are delivered from thisplace. [278] Now when the Shepherds had shown them all these things, then they had them back to the palace, and entertained them withwhat the house would afford. But Mercy being a young and breedingwoman, longed for something that she saw there, but was ashamedto ask. Her mother-in-law then asked her what she ailed; for shelooked as one not well. Then said Mercy, There is a looking-glasshangs 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 hermother, I will mention thy wants to the Shepherds, and they willnot deny it thee. But she said, I am ashamed that these men shouldknow that I longed. Nay, my daughter, said she, it is no shame buta virtue, to long for such a thing as that. So Mercy said, Then, mother, if you please, ask the Shepherds if they are willing tosell it. 

Now the glass was one of a thousand. It would present a man, oneway, with his own features exactly (James 1:23); and, turn it butanother way, and it would show one the very face and similitude ofthe Prince of Pilgrims Himself (1 Cor. 13:12). Yea, I have talkedwith them that can tell, and they have said, that they have seenthe 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 inthat glass, that it will show Him, to one where they have a mindto see Him; whether living or dead; whether in earth or Heaven;whether in a state of humiliation, or in His exaltation; whethercoming to suffer, or coming to reign. [279]

Christiana, therefore, went to the Shepherds apart[280]--nowthe names of the Shepherds are Knowledge, Experience, Watchful, and Sincere--and said unto them, There is one of my daughters, abreeding woman, that I think doth long for something that she hathseen in this house; and she thinks she shall miscarry, if she shallby you be denied. 

EXPERIENCE. Call her, call her; she shall assuredly have what wecan help her to. So they called her, and said to her, Mercy, whatis that thing thou wouldst have? Then she blushed, and said, Thegreat glass that hangs up in the dining-room. So Sincere ran andfetched it, and, with a joyful consent, it was given her. Then shebowed her head, and gave thanks, and said, By this I know that Ihave obtained favour in your eyes. 

They also gave to the other young women such things as theydesired, and to their husbands great commendations, for that theyhad 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 theydid about the necks of her four daughters; also they put earringsin their ears, and jewels on their foreheads. [281]

When they were minded to go hence, they let them go in peace, butgave not to them those certain cautions which before were given toChristian and his companion. The reason was, for that these hadGreat-heart to be their guide, who was one that was well acquaintedwith 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 theShepherds, they had also lost, by that the time was come that theyhad need to put them in practice. Wherefore, here was the advantagethat this company had over the other. 

From hence they went on singing, and they said, Behold, how fitly are the stages setFor 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 theplace where Christian met with one Turn-away, that dwelt in thetown of Apostasy. Wherefore of him Mr. Great-heart, their guide, did now put them in mind, saying, This is the place where Christianmet with one Turn-away, who carried with him the character ofhis rebellion at his back. And this I have to say concerning thisman; he would hearken to no counsel, but once falling, persuasioncould 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 gnashedwith his teeth, and stamped, and said, he was resolved to go backto 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 despiteunto 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 formerlywas robbed, there stood a man with his sword drawn, and his faceall bloody. Then said Mr. Great-heart, What art thou? The man madeanswer, saying, I am one whose name is Valiant-for-truth. I am apilgrim, and am going to the Celestial City. Now, as I was in myway, there were three men did beset me, and propounded unto methese three things: 1. Whether I would become one of them. 2. Orgo back from whence I came. 3. Or die upon the place. [282] Tothe first, I answered, I had been a true man a long season, andtherefore it could not be expected that I now should cast in mylot with thieves (Prov. 1:10-14). Then they demanded what I wouldsay to the second. So I told them that the place from whence Icame, had I not found incommodity there, I had not forsaken it atall; but finding it altogether unsuitable to me, and very unprofitablefor me, I forsook it for this way. Then they asked me what I saidto the third. And I told them, My life cost more dear far, thanthat I should lightly give it away. Besides, you have nothing todo 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 threehours. They have left upon me, as you see, some of the marks oftheir valour, and have also carried away with them some of mine. They are but just now gone. I suppose they might, as the sayingis, 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 thathas the truth on his side. 'Though an host should encamp againstme, ' said one, 'my heart shall not fear; though war should riseagainst me, in this will I be confident' (Psa. 27:3). Besides, saith he, I have read in some records, that one man has foughtan army. And how many did Samson slay with the jaw-bone of anass?[283] (Judg. 15:15, 16). 

GREAT-HEART. Then said the guide, Why did you not cry out, thatsome might have come in for your succour?

VALIANT. So I did, to my King, who, I knew, could hear, and affordinvisible help, and that was sufficient for me. 

GREAT-HEART. Then said Great-heart to Mr. Valiant-for-truth, Thouhast worthily behaved thyself. Let me see thy sword. So he showedit him. When he had taken it in his hand, and looked thereon awhile, 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 handto wield it and skill to use it, and he may venture upon an angelwith it. He need not fear its holding, if he can but tell how tolay 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 notweary. 

VALIANT. I fought till my sword did cleave to my hand; and whenthey were joined together, as if a sword grew out of my arm, andwhen the blood ran through my fingers, then I fought with mostcourage[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 outwith us, for we are thy companions. 

Then they took him, and washed his wounds, and gave him of whatthey had to refresh him; and so they went on together. Now, asthey went on, because Mr. Great-heart was delighted in him, forhe loved one greatly that he found to be a man of his hands, andbecause 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 myfather and mother are still. 

GREAT-HEART. Dark-land, said the guide; doth not that lie up onthe same coast with the City of Destruction?

VALIANT. Yes, it doth. Now, that which caused me to come onpilgrimage was this; we had one Mr. Tell-true came into our parts, and he told it about what Christian had done, that went from theCity of Destruction; namely, how he had forsaken his wife andchildren, and had betaken himself to a pilgrim's life. It was alsoconfidently reported, how he had killed a serpent that did come outto resist him in his journey, and how he got through to whither heintended. It was also told, what welcome he had at all his Lord'slodgings, 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 bellsin the city did ring for joy at his reception, and what goldengarments he was clothed with, with many other things that now Ishall forbear to relate. In a word, that man so told the story ofChristian and his travels, that my heart fell into a burning hasteto be gone after him; nor could father or mother stay me! So I gotfrom 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 wouldbe nothing, if we did not begin to enter this way at the gate. [286]

GREAT-HEART. Look you, said the guide to Christiana, the pilgrimageof your husband, and what he has gotten thereby, is spread abroadfar 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 whenhe shall see them that would not go with him, yet to enter afterhim in at the gates into the City!

GREAT-HEART. Without doubt it will be a comfort to him; for, nextto the joy of seeing himself there, it will be a joy to meet therehis wife and children. 

VALIANT. But, now you are upon that, pray let me hear your opinionabout it. Some make a question, Whether we shall know one anotherwhen we are there. 

GREAT-HEART. Do they think they shall know themselves then, orthat they shall rejoice to see themselves in that bliss? and ifthey think they shall know and do these, why not know others, andrejoice in their welfare also?[287]

Again, since relations are our second self, though that state willbe dissolved there; yet why may it not be rationally concluded, that we shall be more glad to see them there, than to see theyare wanting?

VALIANT. Well, I perceive whereabouts you are as to this. Have youany more things to ask me about my beginning to come on pilgrimage?[288]

GREAT-HEART, Yes. Was your father and mother willing that youshould become a pilgrim?

VALIANT. O no! They used all means imaginable to persuade me tostay at home. 

GREAT-HEART, What could they say against it?

VALIANT. They said it was an idle life; and if I myself werenot inclined to sloth and laziness, I would never countenance apilgrim's condition. [289]

GREAT-HEART. And what did they say else?

VALIANT. Why, they told me that it was a dangerous way; yea, themost dangerous way in the world, said they, is that which thepilgrims 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 Christianwas well nigh smothered. They told me that there were archersstanding ready in Beelzebub Castle, to shoot them that shouldknock at the wicket-gate for entrance. They told me also of thewood, and dark mountains; of the Hill Difficulty; of the lions; andalso of the three giants, Bloody-man, Maul, and Slay-good. Theysaid, moreover, that there was a foul fiend haunted the Valley ofHumiliation, and that Christian was by him almost bereft of life. Besides, said they, you must go over the Valley of the Shadowof Death, where the hobgoblins are; where the light is darkness;where the way is full of snares, pits, traps, and gins. They toldme also of Giant Despair, of Doubting Castle, and of the ruin thatthe Pilgrims met with there. Further they said I must go over theEnchanted Ground: which was dangerous. And that, after all this, Ishould find a river, over which I should find no bridge, and thatthat 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 ofthe path. 

GREAT-HEART. But how did they make that out?

VALIANT. They told me that Mr. Worldly-wiseman did there lie inwait to deceive. They also said, that there was Formality andHypocrisy continually on the road. They said also that By-ends, Talkative, or Demas would go near to gather me up; that the Flattererwould catch me in his net; or that, with green-headed Ignorance, I would presume to go on to the gate, from whence he always wassent back to the hole that was in the side of the hill, and madeto go the by-way to hell. 

GREAT-HEART. I promise you this was enough to discourage; but didthey make an end here?

VALIANT. No; stay. They told me also of many that had tried thatway of old, and that had gone a great way therein, to see if theycould find something of the glory there, that so many had so muchtalked of from time to time; and how they came back again, andbefooled themselves for setting a foot out of doors in that path, to the satisfaction of all the country. And they named severalthat did so; as Obstinate and Pliable, Mistrust and Timorous, Turn-away and old Atheist, with several more, who, they said, hadsome of them, gone far to see if they could find; but not one ofthem found so much advantage by going as amounted to the weightof 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 comfortablehour therein. Also that Mr. Despondency had like to have beenstarved therein; yea, and also, which I had almost forgot, thatChristian himself, about whom there has been such a noise, afterall his ventures for a celestial crown, was certainly drowned inthe Black River, and never went foot further, however it wassmothered 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, andthat 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 thereforecame out, got into the way, fought all that set themselves againstme, 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 discouragementShall make him once relent, His first avow'd intentTo be a pilgrim. 

Who so beset him roundWith 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 rightTo be a pilgrim. 

Hobgoblin nor foul fiendCan daunt his spirit;He knows he at the endShall life inherit. Then fancies fly away, He'll fear not what men say;He'll labour night and dayTo be a pilgrim. 

By this time they were got to the Enchanted Ground, [294] where theair naturally tended to make one drowsy; and that place was allgrown over with briars and thorns, excepting here and there, wherewas an Enchanted Arbour, upon which if a man sits, or in which, ifa man sleeps, it is a question, say some, whether ever he shallrise 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 camebehind, being there a guard, for fear, lest peradventure somefiend, or dragon, or giant, or thief, should fall upon their rear, and so do mischief. They went on here, each man with his sworddrawn in his hand, for they knew it was a dangerous place. Alsothey 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 uponthem all, so that they could scarce, for a great while, see the onethe other; wherefore they were forced, for some time, to feel forone another by words; for they walked not by sight. 

But anyone must think that here was but sorry going for the bestof them all; but how much worse for the women and children, whoboth of feet and heart, were but tender. Yet so it was, that throughthe encouraging words of he that led in the front, and of him thatbrought 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 victuallinghouse, therein to refresh the feebler sort. Here, therefore, wasgrunting, 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; andanother, Ho! where are you? and a third, The bushes have got suchfast hold on me, I think I cannot get away from them. 

Then they came at an arbour, warm, and promising much refreshingto the Pilgrims; for it was finely wrought above the head, beautifiedwith greens, furnished with benches and settles. [297] It also hadin it a soft couch, whereon the weary might lean. This, you mustthink, all things considered, was tempting; for the Pilgrimsalready began to be foiled with the badness of the way; but therewas not one of them that made so much as a motion to stop there. Yea, for aught I could perceive, they continually gave so goodheed to the advice of their guide, and he did so faithfully tellthem of dangers, and of the nature of dangers, when they were atthem, that usually, when they were nearest to them, they did mostpluck 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 restwhen weary. 

I saw then in my dream, that they went on in this their solitaryground, till they came to a place at which a man is apt to losehis way. [298] Now, though when it was light, their guide couldwell enough tell how to miss those ways that led wrong, yet in thedark he was put to a stand; but he had in his pocket a map of allways leading to, or from the Celestial City; wherefore he strucka light, for he never goes also without his tinder-box, and takesa view of his book or map, which bids him be careful, in thatplace, to turn to the right-hand way. And had he not here beencareful to look in his map, they had all, in probability, beensmothered in the mud; for, just a little before them, and that atthe end of the cleanest way too, was a pit, none knows how deep, full of nothing but mud, there made on purpose to destroy thePilgrims in. [299]

Then thought I with myself, who that goeth on pilgrimage, but wouldhave one of these maps about him, that he may look when he is ata stand, which is the way he must take. [300]

They went on, then, in this Enchanted Ground, till they came towhere there was another arbour, and it was built by the highway-side. And in that arbour there lay two men, whose names were Heedlessand 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 stoodstill, and shook their heads; for they knew that the sleepers werein a pitiful case. Then they consulted what to do, whether to goon and leave them in their sleep, or to step to them, and try toawake them. So they concluded to go to them, and awake them; thatis, if they could; but with this caution, namely, to take heedthat themselves did not sit down nor embrace the offered benefitof that arbour. 

So they went in, and spake to the men, and called each by hisname, [302] for the guide, it seems, did know them; but there wasno voice nor answer. Then the guide did shake them, and do whathe could to disturb them. Then said one of them, I will pay youwhen I take my money. At which the guide shook his head. I willfight 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 whateverelse 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 didbeat upon him, and he slept as one upon the mast of a ship, 'Whenshall I awake? I will seek it yet again' (Prov. 23:34, 35). Youknow, when men talk in their sleep, they say anything, but theirwords are not governed either by faith or reason. There is anincoherency in their words now, as there was before, betwixt theirgoing on pilgrimage, and sitting down here. [303] This, then, isthe mischief of it, when heedless ones go on pilgrimage, it istwenty to one but they are served thus; for this Enchanted Groundis one of the last refuges that the enemy to pilgrims has. Whereforeit is, as you see, placed almost at the end of the way, and soit standeth against us with the more advantage. For when, thinksthe enemy, will these fools be so desirous to sit down, as whenthey are weary? and when so like to be weary, as when almost attheir journey's end? Therefore it is, I say, that the EnchantedGround is placed so nigh to the Land Beulah, and so near the endof 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 theyprayed their guide to strike a light, that they might go the restof their way by the help of the light, of a lantern. [306] So hestruck a light, and they went by the help of that through the restof this way, though the darkness was very great (2 Peter 1:19). 

But the children began to be sorely weary; and they cried out untoHim that loveth pilgrims, to make their way more comfortable. Soby that they had gone a little further, a wind arose, that droveaway the fog; so the air became more clear. 

Yet they were not off, by much, of the Enchanted Ground, only nowthey could see one another better, and the way wherein they shouldwalk. 

Now, when they were almost at the end of this ground, they perceivedthat, a little before them, was a solemn noise of one that wasmuch concerned. So they went on and looked before them; and behold, they saw, as they thought, a man upon his knees, with hands andeyes lift up, and speaking, as they thought, earnestly to One thatwas 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-heartcalled after him, saying, Soho! friend, let us have your company, if you go, as I suppose you do, to the Celestial City. So the manstopped, and they came up to him. But so soon as Mr. Honest sawhim, 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 Idwelt. His name is Stand-fast; he is certainly a right good pilgrim. 

So they came up one to another; and presently Stand-fast said toold Honest, Ho, father Honest, are you there? Aye, said he, that Iam, 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 theother, that I espied you upon your knees. Then Mr. Stand-fastblushed, and said, But why, did you see me? Yes, that I did, quoththe other, and with my heart was glad at the sight. Why, what didyou think? said Stand-fast. Think! said old Honest, what should Ithink? I thought we had an honest man upon the road, and thereforeshould have his company by and by. If you thought not amiss [saidStand-fast], how happy am I; but if I be not as I should, I alonemust bear it. That is true, said the other; but your fear dothfurther confirm me, that things are right betwixt the Prince ofPilgrims and your soul; for, saith he, 'Blessed is the man thatfeareth always. '

VALIANT. Well, but brother, I pray thee tell us what was it thatwas the cause of thy being upon thy knees even now? Was it forthat 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 adangerous road the road in this place was, and how many that hadcome even thus far on pilgrimage had here been stopped, and beendestroyed. I thought also of the manner of the death with whichthis place destroyeth men. Those that die here, die of no violentdistemper. The death which such die is not grievous to them; forhe that goeth away in a sleep, begins that journey with desireand pleasure; yea, such acquiesce in the will of that disease. 

HON. Then Mr. Honest, interrupting of him, said, Did you see thetwo men asleep in the arbour?

STAND-FAST. Aye, aye, I saw Heedless and Too-bold there; and, foraught I know, there they will lie till they rot (Prov. 10:7). Butlet me go on in my tale. As I was thus musing, as I said, therewas one, in very pleasant attire, but old, who presented herselfunto 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 witchknew. Well, I repulsed her once and twice, but she put by myrepulses, and smiled. Then I began to be angry; but she matteredthat nothing at all. Then she made offers again, and said, If Iwould be ruled by her, she would make me great and happy; for, saidshe, 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 withenticements. Then I betook me as you saw, to my knees; and withhands lift up, and cries, I prayed to Him that had said He wouldhelp. [310] So, just as you came up, the gentlewoman went her way. Then I continued to give thanks for this my great deliverance; forI verily believe she intended no good, but rather sought to makestop of me in my journey. [311]

HON. Without doubt her designs were bad. But stay, now you talkof her, methinks I either have seen her, or have read some storyof her. 

STAND-FAST. Perhaps you have done both. 

HON. Madam Bubble! is she not a tall, comely dame, something ofa 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 theend of a sentence?

STAND-FAST. You fall right upon it again, for these are her veryactions. 

HON. Doth she not wear a great purse by her side; and is not herhand often in it, fingering her money, as if that was her heart'sdelight?

STAND-FAST. It is just so; had she stood by all this while, youcould not more amply have set her forth before me, nor have betterdescribed her features. 

HON. Then he that drew her picture was a good limner, and he thatwrote of her said true. [312]

GREAT-HEART. This woman is a witch, and it is by virtue of hersorceries that this ground is enchanted. Whoever doth lay theirhead down in her lap, had as good lay it down upon that blockover which the axe doth hang; and whoever lay their eyes upon herbeauty, are counted the enemies of God (James 4:4; 1 John 2:15). This is she that maintaineth in their splendour all those that arethe enemies of pilgrims. Yea, this is she that hath bought offmany a man from a pilgrim's life. She is a great gossipper; sheis always, both she and her daughters, at one pilgrim's heels oranother, now commending, and then preferring the excellencies ofthis life. She is a bold and impudent slut; she will talk withany man. She always laugheth poor pilgrims to scorn; but highlycommends the rich. If there be one cunning to get money in aplace, she will speak well of him from house to house; she lovethbanqueting and feasting mainly well; she is always at one fulltable or another. She has given it out in some places, that sheis a goddess, and therefore some do worship her. She has her timesand open places of cheating; and she will say and avow it, thatnone can show a good comparable to hers. She promiseth to dwellwith children's children, if they will but love and make much ofher. 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 commendingher commodities, and she loves them most that think best of her. She will promise to some crowns and kingdoms, if they will buttake her advice; yet many hath she brought to the halter, and tenthousand times more to hell. 

STAND-FAST. O, said Stand-fast, what a mercy is it that I didresist! for whither might she have drawn me!

GREAT-HEART. Whither! nay, none but God knows whither. But, ingeneral, to be sure, she would have drawn thee into 'many foolishand hurtful lusts, which drown men in destruction and perdition'--(1Tim. 6:9). 

It was she that set Absalom against his father, and Jeroboam againsthis master. It was she that persuaded Judas to sell his Lord, andthat prevailed with Demas to forsake the godly pilgrims' life;none can tell of the mischief that she doth. She makes variancebetwixt rulers and subjects, betwixt parents and children, betwixtneighbour and neighbour, betwixt a man and his wife, betwixt a manand himself, betwixt the flesh and the heart. 

Wherefore, good Master Stand-fast, be as your name is, and 'whenyou have done all, Stand. '[313]

At this discourse there was, among the Pilgrims, a mixture of joyand 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 wereweary, they betook themselves a while to rest; and, because thiscountry was common for pilgrims, and because the orchards andvineyards that were here belonged to the King of the Celestialcountry, therefore they were licensed to make bold with any of Histhings. But a little while soon refreshed them here; for the bellsdid 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 allthe noise of them that walked in the streets, was, More pilgrimsare come to town. And another would answer, saying, And so manywent over the water, and were let in at the golden gates today. They would cry again, There is now a legion of Shining Ones justcome to town, by which we know that there are more pilgrims uponthe road; for here they come to wait for them, and to comfortthem after all their sorrow. Then the Pilgrims got up, and walkedto and fro; but how were their ears now filled with heavenlynoises, and their eyes delighted with celestial visions! In thisland they heard nothing, saw nothing, felt nothing, smelled nothing, tasted nothing, that was offensive to their stomach or mind; onlywhen they tasted of the water of the river over which they wereto 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 hadbeen pilgrims of old, and a history of all the famous acts thatthey had done. It was here also much discoursed how the river tosome had had its flowings, and what ebbings it has had while othershave gone over. It has been in a manner dry for some, while ithas overflowed its banks for others. 

In this place the children of the town would go into the King'sgardens, and gather nosegays for the Pilgrims, and bring them to themwith much affection. Here also grew camphire, with spikenard, andsaffron, 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 weretheir bodies anointed, to prepare them to go over the river whenthe time appointed was come. 

Now, while they lay here, and waited for the good hour, there wasa noise in the town, that there was a post come from the CelestialCity, with matter of great importance to one Christiana, the wifeof Christian the Pilgrim. So inquiry was made for her, and thehouse was found out where she was; so the post presented her witha letter; the contents whereof were, 'Hail, good woman! I bringthee tidings that the Master calleth for thee, and expecteth thatthou 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 suretoken that he was a true messenger, and was come to bid her makehaste to be gone. The token was, an arrow with a point sharpenedwith love, let easily into her heart, which by degrees wroughtso effectually with her, that at the time appointed she must begone. [315]

When Christiana saw that her time was come, and that she was thefirst of this company that was to go over, she called for Mr. Great-heart her guide, and told him how matters were. So he toldher he was heartily glad of the news, and could have been gladhad the post come for him. Then she bid that he should give advicehow all things should be prepared for her journey. So he toldher, saying, thus and thus it must be; and we that survive willaccompany you to the river side. 

Then she called for her children, and gave them her blessing, andtold them, that she yet read with comfort the mark that was setin their foreheads, and was glad to see them with her there, andthat they had kept their garments so white. Lastly, she bequeathedto the poor that little she had, and commanded her sons and herdaughters 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, youhave in all places showed yourself truehearted; 'be faithful untodeath, ' and my King will give you 'a crown of life. ' I would alsoentreat you to have an eye to my children; and if at any timeyou see them faint, speak comfortably to them. For my daughters, my sons' wives, they have been faithful, and a fulfilling of thepromise upon them will be their end. But she gave Mr. Stand-fasta ring. Then she called for old Mr. Honest, and said of him, 'Beholdan Israelite indeed, in whom is no guile. ' Then said he, I wishyou a fair day, when you set out for Mount Zion, and shall be gladto see that you go over the river dry-shod. But she answered, Comewet, come dry, I long to be gone; for, however the weather is inmy journey, I shall have time enough when I come there to sit downand rest me, and dry me. 

Then came in that good man Mr. Ready-to-halt, to see her. So shesaid to him, Thy travel hither has been with difficulty; but thatwill make thy rest the sweeter. But watch and be ready; for at anhour when you think not, the messenger may come. After him camein Mr. Despondency, and his daughter Much-afraid, to whom she said, You ought with thankfulness, forever to remember your deliverancefrom the hands of Giant Despair, and out of Doubting Castle. Theeffect of that mercy is, that you are brought with safety hither. Be ye watchful, and cast away fear; 'be sober and hope to theend. '

Then she said to Mr. Feeble-mind, Thou wast delivered from themouth of Giant Slay-good, that thou mightest live in the light ofthe living forever, and see thy King with comfort; only I advisethee to repent thee of thine aptness to fear and doubt of Hisgoodness, before He sends for thee; lest thou shouldest, when Hecomes, be forced to stand before Him, for that fault, with blushing. Now the day drew on, that Christiana must be gone. So the road wasfull of people to see her take her journey. But, behold, all thebanks beyond the river were full of horses and chariots, whichwere come down from above to accompany her to the city gate. Soshe came forth, and entered the river, with a beckon of farewellto those that followed her to the river side. The last words thatshe 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 thosethat waited for Christiana had carried her out of their sight. So she went and called, and entered in at the gate with all theceremonies 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 alldeparted to their respective places. [317]

In process of time there came a post to the town again, and hisbusiness was with Mr. Ready-to-halt. So he inquired him out, andsaid to him, I am come to thee in the name of Him whom thou hastloved and followed, though upon crutches; and my message is totell thee, that He expects thee at His table to sup with Him, inHis kingdom, the next day after Easter; wherefore prepare thyselffor 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, andtold them, saying, I am sent for, and God shall surely visit youalso. So he desired Mr. Valiant to make his will; and becausehe had nothing to bequeath to them that should survive him, buthis crutches, and his good wishes, therefore thus he said, Thesecrutches I bequeath to my son that shall tread in my steps, witha hundred warm wishes that he may prove better than I have done. Then he thanked Mr. Great-heart for his conduct and kindness, andso addressed himself to his journey. When he came at the brink ofthe 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 lastwords he was heard to say was, Welcome life![319] So he went hisway. 

After this, Mr. Feeble-mind had tidings brought him, that the postsounded his horn at his chamber door. Then he came in, and toldhim, saying, I am come to tell thee, that thy Master hath need ofthee; and that, in very little time, thou must behold His face inbrightness. 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 whaterrand had been brought unto him, and what token he had receivedof the truth of the message. Then he said, Since I have nothingto bequeath to any, to what purpose should I make a will As formy feeble mind, that I will leave behind me, for that I have noneed of that in the place whither I go. Nor is it worth bestowingupon the poorest pilgrim; wherefore, when I am gone, I desire thatyou, Mr. Valiant, would bury it in a dunghill. This done, and theday being come in which he was to depart, he entered the river asthe rest. His last words were, Hold out, faith and patience. Sohe went over to the other side. 

When days had many of them passed away, Mr. Despondency was sentfor; for a post was come, and brought this message to him: Tremblingman, these are to summon thee to be ready with thy King by thenext Lord's Day, to shout for joy for thy deliverance from allthy doubtings. 

And, said the messenger, that my message is true, take this fora proof; so he gave him the grasshopper to be a burden unto him(Eccl. 12:5). Now, Mr. Despondency's daughter, whose name wasMuch-afraid, said, when she heard what was done, that she would gowith her, father. Then Mr. Despondency said to his friends, Myselfand my daughter, you know what we have been, and how troublesomely wehave behaved ourselves in every company. My will and my daughter'sis, that our desponds and slavish fears be by no man ever received, from the day of our departure, forever; for I know that after mydeath they will offer themselves to others. [321] For, to be plainwith you, they are ghosts the which we entertained when we firstbegan to be pilgrims, and could never shake them off after; andthey 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 brinkof the river. The last words of Mr. Despondency were, Farewellnight, 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 thetown that inquired for Mr. Honest. So he came to his house wherehe was, and delivered to his hand these lines: Thou art commandedto be ready against this day sevennight, to present thyself beforethy Lord, at His Father's house. And for a token that my messageis 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 withme; let him that comes after be told of this. When the day thathe was to be gone was come, he addressed himself to go over theriver. Now the river at that time overflowed the banks in some places;but Mr. Honest in his lifetime had spoken to one Good-conscienceto 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, Gracereigns. So he left the world. 

After this, it was noised abroad, that Mr. Valiant-for-truth wastaken with a summons, by the same post as the other; and had thisfor a token that the summons was true, 'That his pitcher was brokenat the fountain' (Eccl. 12:6). When he understood it, he calledfor his friends, and told them of it. Then, said he, I am goingto 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 toarrive where I am. My sword I give to him that shall succeed mein 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, thatI have fought His battles, who now will be my Rewarder. When theday that he must go hence was come, many accompanied him to theriver-side, into which as he went, he said, 'Death, where is thysting?' And as he went down deeper, he said, 'Grave, where is thyvictory?' So he passed over, and all the trumpets sounded for himon the other side. [324]

Then there came forth a summons for Mr. Stand-fast--this Mr. Stand-fastwas he that the rest of the Pilgrims found upon his knees in theEnchanted Ground--for the post brought it him open in his hands. The contents whereof were, that he must prepare for a change oflife, for his Master was not willing that he should be so far fromHim 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 atthe cistern' (Eccl. 12:6). Then he called unto him Mr. Great-heart, who was their guide, and said unto him, Sir, although it was notmy 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 smallchildren; let me entreat you, at your return (for I know that youwill go, and return to your Master's house, in hopes that you mayyet be a conductor to more of the holy pilgrims), that you sendto my family, and let them be acquainted with all that hath, orshall happen unto me. Tell them, moreover, of my happy arrival tothis place, and of the present [and] late blessed condition thatI am in. Tell them also of Christian, and Christiana his wife, andhow she and her children came after her husband. Tell them alsoof what a happy end she made, and whither she is gone. I have alittle or nothing to send to my family, except it be prayers andtears for them; of which it will suffice if thou acquaint them, ifperadventure they may prevail. 

When Mr. Stand-fast had thus set things in order, and the time beingcome 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; whereforeMr. Stand-fast, when he was about half-way in, stood a while andtalked to his companions that had waited upon him thither; and hesaid, This river has been a terror to many; yea, the thoughts ofit also have often frightened me. Now, methinks, I stand easy, myfoot is fixed upon that upon which the feet of the priests thatbare the ark of the covenant stood, while Israel went over thisJordan (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 lieas a glowing coal at my heart. 

I see myself now at the end of my journey, my toilsome daysare ended. I am going now to see that Head that was crowned withthorns, and that Face that was spit upon for me. [325]

I have formerly lived by hearsay and faith; but now I go whereI shall live by sight, and shall be with Him in whose company Idelight myself. 

I have loved to hear my Lord spoken of; and wherever I have seenthe print of His shoe in the earth, there I have coveted to set myfoot too. 

His name has been to me as a civet-box; yea, sweeter than allperfumes. His voice to me has been most sweet; and His countenanceI have more desired than they that have most desired the lightof the sun. His Word I did use to gather for my food, and forantidotes against my faintings. 'He has held me, and hath kept mefrom mine iniquities; yea, my steps hath He strengthened in Hisway. '[326]

Now, while he was thus in discourse, his countenance changed, hisstrong man bowed under him; and after he had said, Take me, for Icome unto Thee, he ceased to be seen of them. 

But glorious it was to see how the open region was filled withhorses and chariots, with trumpeters and pipers, with singers andplayers on stringed instruments, to welcome the Pilgrims as theywent up, and followed one another in at the beautiful gate of thecity. [327]

As for Christian's children, the four boys that Christiana broughtwith her, with their wives and children, I did not stay where I wastill they were gone over. Also, since I came away, I heard one saythat they were yet alive, and so would be for the increase of theCHURCH 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 desireit an account of what I here am silent about. [329] Meantime, I bidmy reader ADIEU. 

FOOTNOTES:

[1] In 1683, the year before Bunyan published his Second Part, alittle volume was printed under the same title, by some anonymousauthor; for a description of it, see the Introduction (p. 57)--(ED). 

[2] While the carnal heart is in a state of such bitter enmityagainst the Gospel, it requires wisdom to introduce the subjectof religion; still we have a duty to perform, even if the truthshould prove a savour of death unto death. We must live the Gospelin the sight of such, and not be daunted from inviting them tobecome pilgrims to the Celestial City--(ED). 

[3] I went over the Tract House in New York, and was delighted tosee there six steam-presses. During the last year, they printed17, 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 ofthe First Part. In that short period it had become so wonderfullypopular as to have been extensively circulated in the languages whichthe author names, and to have had a large circulation in America. After another four years, namely in 1688, upwards of 100, 00 copieshad been issued in English; and to the present time it has beensteadily increasing in popularity, so that, after 170 years haveelapsed, it is more popular than ever. This is a fact withoutparallel in the annals of literature--(ED). 

[5] After the author had heard the criticisms of friends andfoes upon the First Part, he adopts this second narrative to bea key explaining many things which appeared dark in Christian'sjourney--(ED). 

[6] This address prepares the reader for a greater variety ofexperience and adventures than he meets with in the First Part; allof which are different: and the behaviour of the several pilgrims, under their various calamities, are beautifully described. Theirconflicts and their consolations being manifold, convince us thatthe exercises of every experienced soul are for the most partdissimilar, notwithstanding, if they proceed from the operationof the Spirit, they have the same happy tendency--(Mason). TheSecond Part is peculiarly adapted to direct and encourage femaleChristians and young persons; and it is hoped will be a blessing tosuch--(Burder). Perhaps the Second Part of this pilgrimage comesnearer to the ordinary experience of the great multitude of Christiansthan 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 asif Paul and Luther were passing over the scene. The Second Partshows a variety of pilgrims, whose stature and experience are moreon a level with our own. The First Part is more severe, sublime, inspiring; the Second Part is more soothing and comforting. TheFirst 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 inlights and shades that are common to weaker Christians--(Cheever). 

[7] The First Part had been published six years, during which timeMr. Bunyan had been so fully occupied by his pastoral labours andfrequent preaching in different parts of England, that he had notbeen able to accomplish his design of publishing A FEMALE PILGRIM'SPROGRESS. He was without exception the most popular preacher ofhis day--(Ivimey). 

[8] The First Part was written in Bedford jail; this is 'about amile off the place, ' at the village of Elstow, where Mr. Bunyanresided, and where his house is still standing--a very humblecottage, and an object of curiosity, as is also the very ancientchurch and tower. The tower answers to the description of the'steeple-house' in which Mr. Bunyan was engaged in ringing thebells. 'The main beam that lay overthwart the steeple from sideto side, ' and under which he stood lest 'one of the bells shouldfall and kill him, ' presents exactly that appearance---(Ivimey). 

[9] This is quite natural, and very common. The men of this worldwill canonize those for saints, when dead, whom they stigmatizedwith the vilest names when living. Besides many others I couldmention, this I have peculiarly remarked in respect to that man ofGod, that faithful minister of Christ, the late Rev. Mr. Whitefield. Scarce anyone went through more public reproach than he did; yethow often have I been amazed to hear persons who held him, hischaracter and conduct, in the vilest contempt when living, who, now he is dead, speak in the most respectful manner of him! O letus leave our characters to Him who died for our sins, and to whomwe can commit our souls--(Mason). 'The memory of the just isblessed. ' All men's minds water at a pilgrim's gains, while theyare resolved never to run a pilgrim's hazards. O let me die hisdeath! all nature cries: Then live his life--all nature faltersthere. 

[10] These words were introduced after the author's decease. Notbeing able to discover by what authority they were added, I haveput them within brackets--(ED). 

[11] What a thunderbolt is this! Reader, have you ever spokenharshly to, or persecuted, a child of God--a poor penitent sinner?Hear the Word of the Judge of all the earth--'Inasmuch as ye havedone it to the least of these My brethren, ye have done it untoMe. '--(ED). Read this and tremble, ye who speak evil of thosethings which ye know not--(J. B. ). 

[12] Mark this well. No matter what profession we make, if the loveof 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 theprofession of Christ burning bright. The more this love is felt, the more ardent the fire of zeal burns, and the more steadily weshall follow on to know the Lord; and never leave off nor giveover, till we see and enjoy the Lord in His kingdom--(Mason). 

[13] It is not improbable that Mr. Bunyan had an eye to his ownwife and four children, and that these were the leading charactersin this religious drama; and also that the history of Christiansof his acquaintance furnished the other personages--(Ivimey). TheEditor differs in this opinion, believing that all the experiencenarrated in the 'Pilgrim's Progress' is drawn from the SacredScriptures, and which fits it for every age of the church, tothe 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 froma tender husband, or an affectionate parent, may prove ineffectualfor the present; yet, when the Lord works by His mighty power, then only they prove effectual to saving purposes. Then let usnot neglect our duty, but be earnest in it, and leave the eventto sovereign grace--(Mason). 

[15] Those who cruelly and unkindly treat their godly relations andfriends on account of their religion, must come to feel it in thebitterness 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, andthe surviving relatives to Christ; which opens the gate of gloryto one, and the door of conversion to the other--(Barder). 

[17]Is it any marvel, that a quickened enlightened sinner should bejudged by those around him, who are yet dead in their sins, to Befull of whims and melancholy? No! it is very natural for them tothink us fools and mad; but we know that they really are so--(Mason). 

[18] One of God's ends in instituting marriage is, that, undera figure, Christ and His church should be set forth. There is asweet scent wrapped up in that relation. Be such a husband to thybelieving wife, that she may say, God hath given to me a husbandthat preacheth Christ's carriage to the church every day. --If thywife be unbelieving, thou hast a duty to perform under a doubleobligation; for she is liable every moment to eternal ruin. O howlittle sense of the worth of souls is there in the hearts of somehusbands! This is manifest by their unchristian carriage to andbefore their wives. --Wives also should be discreet, chaste, keepersat home, good, obedient to their own husbands. Why? Because, otherwise, the Word of God will he blasphemed (Titus 2:5). Takeheed of an idling, talking, wrangling tongue. It is odious in maidsor wives to be like parrots, not bridling the tongue. It is unseemlyto see a woman, as much as once in her lifetime, to offer to over-topher husband. I do not intend that women should he slaves by thissubjection: 'Let every man love his wife as himself and the wifesee that she reverence her husband' (Eph. 5:33). Abigail wouldnot speak a word to her churlish husband until he was in a sobertemper, 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 thelost and miserable; and no sooner are the sinner's eyes openedto see his ruined, desperate state, and to cry for mercy, but thegod of this world, who hitherto had blinded the eyes, and kept theheart securely by presumption, now opposes the sinner's progressto a Throne of Grace, to a God of mercy, and to the Saviour ofthe lost. Satan does not easily part with his prey. But Jesus, thestrong man, armed with almighty power and everlasting love, willconquer and cast him out. That is the sinner's mercy, or nonecould ever be saved--(Mason). 

[20] The mind, during sleep, is often occupied with those subjectsthat have most deeply engaged the waking thoughts; and it sometimespleases God to make use of ideas thus suggested, to influencethe conduct by exciting fears or hopes. But if we attempt to drawconclusions on doctrines, or to discover hidden things by them, it becomes a dangerous species of enthusiasm--(Scott). Thereis no just reason to doubt that God still employs dreams for theconversion of sinners. 'In a dream, in a vision of the night, whendeep sleep falleth upon men, in slumberings upon the bed; thenHe openeth the ears of men, and sealeth their instruction' (Job33:15, 16)--(Ivimey). Dreams are sometimes of use to warn andencourage a Christian, and seem to be really 'from God'; but greatcaution is necessary, lest they mislead us, as they do weak andenthusiastic persons. They must never Be depended on as the groundof hope, or the test of our state; nothing must be put in the placeof 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 soulof sin, but He also revives and comforts the heart with gladtidings of free and full pardon of sin, through the blood ofthe Lamb--(Mason). Probably the name of this visitor was derivedfrom what was said by the heavenly visitor to Manoah (Judg. 13:18)--(Ivimey). The silent influences of the Holy Spirit are herepersonified. The intimations of Secret represent the teachings ofthe Holy Spirit, by which the sinner understands the real meaning ofthe Sacred Scriptures as to the way of salvation--(Scott, abridged). 

[22] 'Rote of heart'; 'rote' is to commit to memory, so as to be ableto repeat fluently, as a wheel runs round, but without attachingany idea or sense to the words; 'rote of heart' is to do this witha full understanding of the meaning--(ED). 

[23] As the Spirit testifies of Christ, so He leads the soul toChrist, that He may be the sinner's only hope, righteousness, andstrength. 

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 inhis pilgrimage, had been liable to Mr. Bunyan's severe remarks inhis valuable book on Christian Behaviour--'I observe a vile spiritamongst some children, who overlook, or have slighting or scornfulthoughts of their parents. Such an one hath got just the heartof a dog or a beast, that will bite those that begot them. But myfather is poor, and I am rich, and it will he a hindrance to meto respect him. I tell thee, thou arguest like an atheist and abeast, 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 honourthy father and mother? Little dost thou know how many prayers, sighs, and tears have been wrung from their hearts on thineaccount. '--(Vol. 2, pp. 562, 563)--(ED). 

[25] The awakening of a sinner may be effected by very differentmeans. Lydia's heart was opened through attending to Paul's ministry;the jailer's, through the alarm produced in his mind by the fearof disgrace and punishment. Christian was brought to a sense of hislost condition by reading the Scriptures; Christiana, by reflecting, after the death of her husband, upon her unkind treatment of himon account of his religion, the thought of which 'rent the caulof her heart in sunder'; and the four boys, by the conversationof their mother with them about their departed father, and abouther having neglected their souls. Religion is a personal concern, and begins with repentance and sorrow for sin. Children arenot saved by the faith of their parents, but must be individuallybrought to feel their own sinfulness, and to confess their ownguilt 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 carnalacquaintance take knowledge of a difference of your language andconduct? [Does it stun them?] Or do they still like and approve ofyou as well as ever? What reason, then, have you to think yourself apilgrim? If the heart be ever so little acquainted with the Lord, the tongue will discover it, and the carnal and profane will ridiculeand 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 thesubjects of renewing grace, and may experience the power of theGospel upon their hearts, producing that faith that is of theoperation of God, and works meet for repentance. This fact isabundantly confirmed by many living instances of very young personsknowing the grace of God in truth, and adorning the doctrine ofGod our Saviour--(Ivimey). 

[28] This was a love-letter, full of the love of Jesus, and theprecious invitations of His loving heart to sinners to come untoHim as recorded in his blessed Word. Happy sinners, whose eyesare opened to read it! But this the world calls madness--(Mason). 

[29] The observations of the unconverted, when they perceive theconscience 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--toovermuch reading--to going to too many sermons--to too much studyingand musing on what they hear. They conclude that it is for want ofmerry company--for want of physic; and they advise them to leaveoff reading, going to sermons, the company of sober people, andto be merry, to go a-gossiping. But, poor ignorant sinner, letme deal with thee. It seems that thou hast turned counsellor forSatan. Thou judgest foolishly. Thou art like Elymas the sorcerer, that sought to turn the deputy from the faith, to pervert the rightways of the Lord. Take heed, lest some heavy judgment overtakethee. ' Pilgrim, beware of the solemn warnings of God in Deuteronomy13:6, and Hebrews 10:38--(ED). 

[30] Bunyan probably alludes to Proverbs 17:16: 'Wherefore isthere a price in the hand of a fool to get wisdom, seeing he hathno heart to it?'--(Ivimey). 

[31] It is well to be bold in the name of the Lord, and blunt withthose 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 somepersons, penetrate the hearts of others. Thus the Lord waked oneto differ from another, by preparing the heart to receive the goodseed of Divine truth. Yet everyone willingly chooses the way hetakes, without constraint or hindrance, except his own prevailingdispositions--(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 Timorousleft. All, to appearance, seems chance and accident; but sovereigngrace overrules all things. 'All things are of God, who hathreconciled us to Himself by Jesus Christ' (2 Cor. 5:18)--(Mason). 

[34] This tale, by the names, arguments, and discourse introducedinto it, shows what kind of persons despise and revile all thosethat fear God, and seek the salvation of their souls. Profligates, who never studied religion, pass sentence upon the most difficultcontroversies without hesitation. Such persons call for ourcompassion 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 Hisbeloved, chosen, and called people! But as it was in the beginning, he who was born after the flesh persecuted Him who was born afterthe Spirit, so it is now, and will be as long as the seed of thewoman and the seed of the serpent are upon the earth--(Mason). Suchcharacters are portrayed by the apostle, in his solemn riddle (1Tim. 5:6)--(Ivimey). 

[36] The singular dispensations of Providence, and the strongimpressions made by the Word of God upon some minds, seem to amountto a special invitation; while others are gradually and gentlybrought to embrace the Gospel, and these are sometimes discouragedlest they have never been truly awakened. They should recollectthat the Lord delighteth in mercy; that Christ will in no wise castout any that come to Him; and that they who trust in the mercy ofGod, solely through the redemption of His Son, shall assuredly besaved--(Scott). 

[37] Such is the true spirit of real pilgrims, that do not love toeat 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 Mercydid not; therefore she is in doubt about it. Just so it is withmany at their first setting out. Hence they are ready to say--andI have met with many who have said--that they could even wish tohave had the most violent convictions of sin, and to have been, as it were, shook over the mouth of hell, that they might havea greater certainty of their being called of God. But this isspeaking unadvisedly. Better to take the apostle's advice--'Giveall 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 toanything she could do for herself, for hope. But all is resolvedinto this--even THE LOVE OF THE HEART OF THE KING OF HEAVEN. Reader, can you be content with this? Can you cast all, and restall, upon the love of Christ? Then bless His loving name for givingyou a pilgrim's heart--(Mason). Mercy clearly discovered a workof grace on her heart. She was anxious about her acceptance atlast; she began to pray; she threw herself on the mere mercy ofChrist's heart; and proved 'the bowels of a pilgrim, ' by lamentingthe 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-eyesshould go with him to petition the Prince. This Mr. Wet-eyes was apoor man, a man of a broken spirit, yet one that could speak wellto 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 filthinessat the bottom of my prayers; but, I pray Thee, mercifully pass bythe sin of Mansoul. '--(ED). 

[41] Perhaps the most delightful portion of the Second Dream ofBunyan is its sweet representation of the female character. Therenever were two more attractive beings drawn than Christiana andMercy; as different from each other as Christian and Hopeful, andyet equally pleasing in their natural traits of character, andunder the influence of Divine grace, each of them reflecting thelight of Heaven in an original and lovely variety. His own conceptionof what constitutes a bright example of beauty and consistency ofcharacter in a Christian woman, Bunyan has here given us, as wellas in his First Dream, the model of steadfast excellence in aChristian man. The delineation, in both Christiana and Mercy, iseminently beautiful. We have, in these characters, his own idealof the domestic virtues, and his own conception of a well-orderedChristian family's domestic happiness. Wherever he may have formedhis notions of female loveliness and excellence, he has, in thecombination of them in the Second Part of the 'Pilgrim's Progress, 'presented two characters of such winning modesty and grace, suchconfiding truth and frankness, such simplicity and artlessness, such cheerfulness and pleasantness, such native good sense andChristian discretion, such sincerity, gentleness, and tenderness, that nothing could be more delightful. The matronly virtues ofChristiana, and the maidenly qualities of Mercy, are alike pleasingand appropriate. There is a mixture of timidity and frankness inMercy, which is as sweet in itself as it is artlessly and unconsciouslydrawn; and in Christiana we discover the very characteristicsthat can make the most lovely feminine counterpart, suitable tothe stern and lofty qualities of her husband--(Cheever). 

[42] Instead of being what they profess, the King's labourers, Paulcalls them soul-troublers (Gal. 5:10). For instead of preaching afree, full, and finished salvation, bestowed as a free gift, by richgrace, upon poor sinners who can do nothing to entitle themselvesto it; behold, these wretched daubers set forth salvation to saleupon certain terms and conditions which sinners are to perform andfulfil. Thus they distress the upright and sincere, and deceivethe self-righteous and unwary, into pride and delusion. Thus theymar, instead of mend, the way; and bring dirt and dung, insteadof stones, to make the way sound and safe for pilgrims--(Mason). 

[43] 'Looked well to the steps'; that is, 'the promises, ' as Bunyanexplains in the margin of Part First. 'Struggling to be rid of ourburden, it only sinks us deeper in the mire, if we do not rest byfaith upon the promises, and so come indeed to Christ. Preciouspromises they are, and so free and full of forgiveness and eternallife, that certainly the moment a dying soul feels its guilt andmisery, 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 thesoul to struggle, and plunge, in its mire of depravity. '--(Cheever)--(ED). 

[44] All the varieties in the experience of those who are walkingin the same path can never he enumerated; some of their sores arenot only unreasonable but unaccountable, through the weakness ofthe human mind, the abiding effects of peculiar impressions, theremains 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 anddiscourage him. Do you find this? What is our remedy? 'Resist thedevil, and he will flee from you. Draw nigh to God, and He willdraw nigh to you' (James 4:7, 8)--(Mason). When the fear of Godpossesses the heart, such disturbances cannot long prevent earnestcries for mercy, but will eventually render them more fervent andimportunate than ever--(Scott). 

[46] Think much of them that have gone before; how safe they arein the bosom of Jesus. Would they be here again for a thousandworlds? Sometimes when my base heart hath been inclining tothis world, and to loiter in my journey towards Heaven, the veryconsideration of the glorious saints and angels--what they enjoy, what low thoughts they have of the things of this world, how theywould befool me if they did but know that my heart was drawingback--this hath made me rush forward, and disdain those beggarlythings; and say to my soul, Come, soul, let us not be weary; letus see what Heaven is; let us venture all for it. Reader, whatsayest thou to this? Art thou resolved to follow me? Nay, resolveto get before me if thou canst--(Heavenly Footman). 

[47] Being made to understand what great sinners the Lord hath hadmercy upon, and how large His promises were still to sinners, thismade me, through the assistance of the Holy Spirit, to cleave toHim, to hang upon Him, and yet to cry, though as yet there wereno answer. The Lord help all His poor, tempted, afflicted peopleto do the like--(Bunyan). 

[48] Mercy's case is not singular. Many have set out just as shedid, and have been discouraged by the same reason as she was. She, as many have been, was encouraged to set out in the ways ofthe Lord by her neighbour and friend. Hence she, as many othersalso have thought, there was no cause to conclude that she waseffectually called by the Lord, but it was only the effect of moralpersuasion, and therefore doubted and fainted, lest she should notmeet 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 graciouspower had a hand in the work. Well therefore might Bunyan callupon his readers to mark her gracious reception by Christ. Markthis, ye poor, doubting, fearing, trembling souls, who are haltingevery step, and fearing you have not set out aright, hear whatChrist's angel said, and be not discouraged: 'Fear not ye, for Iknow 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 willanswer you so as will be for My glory. At this Mr. Wet-eyes gavea great sigh, and death seemed to sit on their eye-brows; theycovered their faces, and threw themselves down before Him. Thenthe Prince bid them stand upon their feet, and said, I have powerto forgive, and I do forgive. Moreover, He stripped the prisonersof their mourning-weeds, and gave them beauty for ashes. '--(ED). 

[50] Pardon by word seems to denote the general discovery of freesalvation by Jesus Christ to all that believe, which is sealed bytransient comforts and lively affections. Pardon by deed may relateto the manner in which the blessing was purchased by the Saviour;and when this is clearly understood, the believer attains to stablepeace and hope--(Scott). 

[51] The devil often barks most at us, and brings his heaviestaccusations against us, when mercy, peace, comfort, and salvationare 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 ingenuitywith sentences of Scripture, made to flame just like the fierydarts of the wicked one; so that the Scriptures appear to standagainst the trembling Christian--(ED). 

[53] Here is genuine humility; no replying against God--no callingin question His sovereign right to receive or to reject. No; allthat this poor humble heart thought was, now is fulfilled what iswritten, 'One shall be taken and the other left. ' If so, what hadshe to say? No impeachment of the Lord's dealings, but only, I amundone. But yet, on seeing what was written over the gate, 'Knock, and it shall be opened, ' from that, and not from any sightof worthiness in herself, but lost as she felt herself, she wasencouraged to knock again, or to cry and pray more vehementlythan ever. Here is a blessed example of deep humility, and of holyboldness, excited by the Divine Word. Go thou, ruined sinner, anddo likewise--(Mason). 

[54] The express words of such invitations, exhortations, andpromises, WRITTEN in the Bible, are more efficacious to encouragethose who are ready to give up their hopes, than all the consolatorytopics that can possibly he substituted in their place--(Scott). 

[55] When a mariner enters upon a voyage, or a soldier ona campaign, they know not what hardships they may encounter, norwhether their lives may be sacrificed without attaining theirobject; but whatever hardships the Christian has to encounter, he will come off more than conqueror--he will reach the desiredhaven in safety--through Him that loved us. Fear not--'Thoughdeath and hell obstruct the way, The meanest saint shall win theday. '--(ED). 

[56] Strive to enter in; a whole Heaven and eternal life is wrappedup in this little word IN. Strive; this calls for the mind andheart. Many professors make their striving to stand rather in anoutcry of words, than in a hearty labour against the lusts andlove of the world, and their own corruptions. But this kind ofstriving is but a beating the air, and will come to nothing atlast--(Bunyan's Strait Gate, vol. 1, p. 869). 

[57] Thus the dog of hell may be of service, not only in keepingthe sheep close together, but in making them keep close to theirShepherd--(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 atthe trees, to knock the fruit off--(ED). 

[59] What is this garden but the world? What is the fruit they herefound? 'The lust of the flesh, the lust of the eye, and the prideof life' (1 John 2:16). Of this the boys ate. The mother chidesthem for taking that which did not belong to them, but she didnot know that it grew in the devil's garden. Mark the consequenceof their eating this fruit hereafter--(Mason). The terrifyingsuggestions of Satan [the dog's barking] give believers muchpresent uneasiness, yet they often do them great good, and seldomeventually hurt them; but the allurements of those worldly objectswhich he throws in their way are far more dangerous and pernicious. Many of these are very attractive to young persons; but allparents who love the souls of their children should employ alltheir influence and authority to restrain them from those vainpleasures which 'war against the soul, ' and are most dangerouswhen least suspected. This fruit may be found in the pilgrim'spath, but it grows in Beelzebub's garden, and should be shunned aspoison. Many diversions and pursuits, both in high and low life, are of this nature, though often pleaded for as innocent, by somepersons who ought to know better--(Scott). 

[60] What are these ill-favoured ones? Such as you will be sure tomeet with in your pilgrimage; some vile lusts, or cursed corruptions, which are suited to your carnal nature. These will attack you, andstrive to prevail against you. Mind how these pilgrims acted, andfollow their example. If one was to fix names to these ill-favouredones, they might he called Unbelief and Licentiousness, which aimto rob Christ's virgins of their chastity to Him--(Mason). 

[61] Here we see that the most violent temptation to the greatestevil is not sin, if resisted and not complied with. Our LordHimself 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 blackestcrimes, and the most heinous sins. You cannot be assaulted withworse than your Lord was. He was tempted, but He resisted Satan, and overcame all, in our nature. Cry to Him; He is the Relieverwho 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 joyfulin them, and thankful for them; but it is wrong to forget ourdangers, and grow secure--(Mason). 

[64] When the soul is happy in the love of God, it is ready toconclude that dangers are past, that doubts and fears are entirelyremoved; but as long as we are in this world, we shall find theexpediency of our Lord's exhortation--'Watch and pray. '--(J. B. ). [65] Here is a display of a truly Christian spirit, in that openand ingenuous confession of her fault, taking all the blame uponherself, and excusing Mercy. This is not natural to us, but thegrace of Christ humbles the heart, and silences the tongue toself-justifying pleas. O for more of this precious grace!--(Mason). 

[66] Mark those phrases--'the riches of His grace, ' and 'His meregood pleasure. ' You cannot entertain too exalted ideas of these, nor speak too highly of them. Pilgrims should be known by theirlanguage as well as their walk. Those who talk highly of their ownperfection, speak little, if at all, of the riches of God's grace, and the good pleasure of His will. Beware of the infection ofpride and self-righteous leaven--(Mason). 

[67] The Holy Spirit, the Interpreter, who was promised by the LordJesus to be sent in His name, guides believers into all truth. 'Andthey 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 receivedby the church with a hearty welcome. 'The Spirit and the bridesay, Come; and let him that heareth say, Come' (Rev. 22:17)--(ED). 

[68] Here is joy indeed, which strangers to the love of Christintermeddle not with. Surely, this is the joy of Heaven; and if thouhast this joy, thou hast the love that reigns in Heaven. Glory toJesus, I think I can truly say, I have this blessed evidence in myheart, that I know somewhat of this joy arising from seeing poorlost sinners converted to Jesus, so as to love Him and follow Him. O for a spread and increase of this spirit among Christians of alldenominations!--(Mason). 

[69]The emblematical instruction at the Interpreter's house, inthe former part, was so important and comprehensive, that we areastonished at the striking additions here adduced. The first emblemis very plain; and so apposite, that it is wonderful any personshould read it without lifting up a prayer to the Lord, and saying, 'O deliver me from this muck-rake!'--(Scott, altered by ED). Awfulthought! Straws, and sticks, and dust, Preferred to Christ andsalvation! 'If angels weep, it is at such a sight!'--(Burder). 

[70] Our Lord said, 'Where your treasure is, there will your heart bealso. ' To be carnally-minded is death, but to be spiritually-mindedis life and peace. If our treasure is in Heaven, we need not envythose griping muck-worms who are cursed in their basket and intheir store--(J. B. ). 

[71]--The vulture of insatiate mindsStill wants, and wanting seeks, and seeking findsNew 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. Oit 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 soulpines, 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 Desireof the Righteous, vol. 1, p. 767). 

[73] Reader, didst thou never shed a tear for thy base and disingenuousconduct towards thy Lord, in preferring the sticks and straws ofthis world to the unsearchable riches of Christ, and the salvationof thy immortal soul? O this is natural to us all! and thoughmade wise unto salvation, yet this folly cleaves to our old naturestill. Let the thought humble us, and make us weep before theLord--(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 deephumility of heart. Every true interpreter of God's Word--yea, theblessed Interpreter of God's heart, Jesus--will look pleasantlyupon 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 roomindeed, even in the very heart of God in Christ. The Lord increaseour faith in this precious truth, that we may the more love andglorify the God of grace and truth! O let not our venom of sindeject us, while there is the blood of Christ to cleanse us! O fora stronger love to Christ, and greater hatred of sin! Both springfrom believing--(Mason). The emblem of the spider is illustratedin Bunyan's invaluable treatise on the Resurrection and EternalJudgment--'The spider will be a witness against man, for she layethhold with her hands, and is in kings' palaces. It is man only thatwill not lay hold on the kingdom of Heaven, as the spider doth bidhim (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 childrenrelying upon a parent. In Bunyan's Last Sermon, are some strikingallusions to the Christian's dependence upon his heavenly Father--'Itis natural for a child, if he wants shoes, to tell his father; ifhe wants bread, they go and tell him. So should the children of Goddo for spiritual bread--strength of grace--to resist Satan. Whenthe devil tempts you, run home and tell your heavenly Father--pourout your complaints to God; this is natural to children. If anywrong them, they tell their father; so do those that are bornof God, when they meet with temptations, they go and tell God ofthem--(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 soundof His Gospel. His special call is when He bestows the grace, peace, and pardon of the Gospel of Christ upon His people. Thebrooding note is when He gathers them under His wings, warms theirhearts with the comforts of His love, nourishes their souls withclose fellowship with Himself, and refreshes their spirits withthe overflowings of joy in the Holy Ghost. 'In the shadow of Thywings will I rejoice, ' says David (Psa. 63:7). 'I sat down underHis shadow with great delight, and His fruit was sweet to mytaste' (Song. 2:3). O for more of these precious brooding notes, to be gathered under the wing of Immanuel! But be our frames andexperiences what they may, still we are ever in danger; for ourenemies 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 isa 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, Hispeople are called God's husbandry. The difference in the plants andflowers shows the different effects of grace upon the heart--(J. B. ). When Christians stand everyone in his place, and do their ownwork, then they are like the flowers in the garden, that stand andgrow where the Gardener hath planted them; and then they shallboth honour the garden in which they are planted, and the Gardenerthat hath so disposed of them. From the hyssop in the wall, to thecedar in Lebanon, their fruit is their glory. Christians are likethe several flowers in a garden, that have upon each of them thedew of Heaven; which, being shaken with the wind, they let falltheir dew at each others' roots, whereby they are jointly nourished, and become nourishers of one another. For Christians to communesavourly of God's matters one with another, it is as if theyopened to each others' nostrils boxes of perfume. Saith Paul tothe church at Rome, 'I long to see you, that I may impart untoyou some spiritual gift, to the end ye may he established; thatis, that I may be comforted together with you, by the mutual faithboth of you and me' (Rom. 1:11, 12)--(Bunyan's Christian Behaviour, vol. 2, pp. 550, 570). I have observed, that as there are herbsand flowers in our gardens, so there are their counterfeits inthe field; only they are distinguished from the other by the nameof wild ones. There is faith and wild faith; and wild faith ispresumption. I call it wild faith, because God never placed it inHis garden--His church; it is only to be found in the field--theworld--(Bunyan's Good News, vol. 1, p. 93). We ought not to becontented with a situation among the noxious weeds of the desert;but if we be planted among the ornamental and fragrant flowers ofthe Lord's garden, we are honoured indeed. We should watch againstenvy and ambition, contempt of our brethren and contention. Weought to be satisfied in our places, doing 'nothing through strifeor vain glory, or with murmurings and disputings'; but endeavour, in the meekness of wisdom, to diffuse a heavenly fragrance aroundus, 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 thesufferings of Christ, the preaching, promises, and ordinancesof the Gospel, were not intended to bring men to profess certaindoctrines, or observe certain forms; but to render men fruitful ingood works, by the influences of the Spirit of Christ. All professionwill terminate in everlasting misery, which is not productive ofthis good fruit. 'True religion and undefiled' consists not informs, creeds, and ceremonies, but is 'to visit and comfort thewidows 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 judgestanother, thou condemnest thyself, for thou that judgest doest thesame things. ' James has laid down an excellent rule of conduct--Othat it were more attended to!--'So speak ye, and so do, as theythat shall he judged by the law of liberty. ' How inconsistent for apardoned malefactor to insult even those who are under condemnation!If any man seemeth to be religious, and bridleth not his tonguefrom commending himself and condemning others, this man's religionis 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; andif your soul is sincere, it will cause a holy fear, create a godlyjealousy, put you upon self-examining, and make you sigh out insome 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 wayin me, and lead me in the way everlasting' (Psa. 139:23, 24). Owhat will it avail in a dying hour, or in the judgment day, thatwe have worn the mark of profession, and seemed to man, whatwe were not in heart and reality of life before God! From allself-deceiving, good Lord, deliver us! for we are naturally proneto it--(Mason). 

[83] This observation is grounded on the good old distinction, that the merit of Christ's obedience unto death is sufficient allwho by faith apply for an interest in it. Nothing but pride, thecarnal mind, and enmity to God and religion, influence men toneglect so great salvation; and when the regenerating power ofthe Holy Spirit accompanies the Word, sinners are made willingto accept the proffered mercy, and encouraged by the invitationswhich before they sinfully slighted--(Scott). 

[84] That is my very character, says many a doubting, broken heartedsinner. Well, thank God, says many a self-confident, whole-heartedPharisee, it is far from being mine. We can only say this, hethat knows most of his own superlatively deceitful and desperatelywicked heart, suspects himself most, and exercises most godlyjealousy over himself; while persons, who see least of themselves, are most self-confident and daring. Even Judas could as boldlyask, 'Master, is it I' who shall betray Thee? as any of the restof His disciples--(Mason). 

[85] Mr. Ivimey supposes this to be intended by Mr. Bunyan to showhis approbation of the practice of singing in public worship. Itwas then a custom which had been recently introduced, and was asubject of strong controversy. Soon after Bunyan's death, BenjaminKeach vindicated the practice, by proving that singing is anordinance of Jesus Christ, in answer to Marlowe's Discourse againstSinging. It must not be forgotten, that our pilgrim forefathersgenerally met in secret, and that singing would have exposed themto imminent peril of their lives. Now we have no such fear; wecan unite heart and voice in the language of Dr. Watts--

'Lord, how delightful 'tis to seeA whole assembly worship Thee! At once they sing. '

That is, when singing men or women do not prevent the godly fromuniting in this delightful part of Divine worship by introducingnew tunes, to sing to the praise and glory of themselves. Let suchas are guilty of this solemnly ask the question, Was the late Mr. Huntingdon right in estimating their piety at less than twopenceper dozen?--(ED). 

[86] Ah, Mrs. Timorous, how many professed pilgrims hast thoubefooled and turned back! How often does she attack and affrightmany real pilgrims! I am sure she has often made my poor heartache with her ghastly looks and terrifying speeches. O may we eversay to her, in our Lord's words, 'Get thee behind me, Satan; thousavourest 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 verydifferently upon His elect; but always to the same end, namely, to make us prize Christ, His salvation and His ways, and to abhorourselves, the paths of sin, and to cast off all self-righteoushopes. If this is effected in thy heart, reader, it is no matterwhether thou canst tell of visions and dreams, or talk high ofexperiences. Where the soul is rooted and grounded in the knowledgeof 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 arereceived into Congregational churches, by relating a verbal accountof their experience, will recognize in this narrative a resemblanceto that practice. Christiana, a grave matron, appears to have feltno difficulty in complying with the requisition; but Mercy, youngand inexperienced, blushed and trembled, and for awhile continuedsilent. Their profession being approved, the readiness of thechurch to receive them is expressed by the warmest wishes fortheir spiritual prosperity--(Ivimey). 

[89] 'Thou hast given credit to the truth'; what is this butfaith--the faith of the operation of God? But some may ask, What!is justifying, saving faith, nothing more than a belief of thetruth? If so, the very devils believe; yea, more, they tremblealso. True; but mind how Mercy's faith wrought by her works. Shefled for refuge to the hope set before her in the Gospel. She fledfrom sin, from the City of Destruction, to Christ for salvation. Though she had not the joy of faith, yet she followed on to knowthe Lord, walking in His ways, and hoping for comfort from the Lordin His due time. O! if thou hast a grain of this precious faithin thy heart, bless Jesus for it, and go on thy way rejoicing--(Mason). 

[90] Mr. Ivimey considers that this bath in the garden refers tothe baptism of the pilgrims by immersion, after having relatedtheir experience, as a publicly putting on of Christ. 'And nowwhy 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 gardento the bath, and were much enlivened by it. Bunyan left it to theconvert to act for himself as to water-baptism; all that he required, as a prerequisite to church-communion, was the new birth, or thebaptism 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 candidjudgment 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 bathof sanctification--the blood of Jesus, which cleanses from allsin (1 John 1:7). Christ is the fountain opened for sin and foruncleanness (Zech. 13:1). Christ is the soul's only bath. As allbaths are for the purification of the body, such is this bath toour soul. But unless a bath be used, this cannot be effected; so, unless we have recourse to Christ, we cannot enjoy the purificationof the soul; but the Holy Ghost, the Sanctifier, convinces usof sin, shows us our fresh-contracted spots and defilements, andleads us to the blood of the Lamb. O how does this enliven andstrengthen our souls, by filling our conscience with joy and peacein believing!--(Mason). 

[92] Baptism and the Lord's Supper I receive and own as signsof the covenant of grace; the former as a sign of our engraftinginto Christ, and the latter to show forth His death, as an emblemor type of the benefits purchased thereby to His church andpeople--(Philip Henry, altered by ED). 

[93] This means the sealing of the Spirit, whereby they were sealedunto the day of redemption (Eph. 4:30). O this is blessed sealing!None know the comfort and joy of it but those who have experiencedit. It confirms our faith, establishes our hope, and inflamesour affections to God the Father for His everlasting love, to Godthe Son for His everlasting atonement and righteousness, and toGod 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 Spirititself beareth witness with our spirits, that we are the children ofGod' (Rom. 8:16). All the comfort of our souls lies in keeping thisseal 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 canonly discern their own in the glass of God's Word. At the sametime, they become very observant of their own defects, and severein condemning them, but proportionally candid to their brethren;and thus they learn the hard lesson of esteeming others betterthan themselves--(Scott). 

[95] This is always the case when souls are clothed in the robe ofChrist's righteousness. They are little, low, and mean in their owneyes, and they esteem each other better than themselves; whereasthey who at all look to, or depend upon, their own righteousnessfor their clothing and justification before God, always look downwith an air of supercilious contempt upon others who they thinkare not so righteous as themselves. Lord, hide self-righteous pridefrom my heart, and sink me into the depth of humility, that I mayever 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 underthe direction of the Holy Spirit; courageous, armed with the swordof the Spirit, enjoying the hope of salvation, and defended by theshield 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 bloodto wash us? Have we the faith of this? O how ought we to loveHim, rejoice in Him, and study to glorify Him in every step ofour pilgrimage!--(Mason). 

[98] Here Bunyan gives a very clear and distinct account of thatrighteousness of Christ, as Mediator, which He wrought out by Hisperfect obedience to the law of God for all His seed. And by thisrighteousness, and no other, are they fully justified from allcondemnation in the sight of God. Reader, study this point deeply, so as to be established in it. It is the essence of the Gospel, entersinto the life and joy of faith, brings relief to the conscience, and influence to the love of the Lord our Righteousness; and sobrings forth the fruits of righteousness which are by Him to thepraise and glory of God, and administers Divine consolation inthe hour of death--(Mason). 

[99] Is there righteousness in Christ? That is mine, the believermay say. Did He bleed for sins? It was for mine. Hath He overcomethe law, the devil, and hell? The victory is mine. And I do countthis a most glorious life?--Sometimes (I bless the Lord) my soulhath this life not only imputed to me, but the glory of it upon myspirit. Upon a time, when I was under many condemnings of heart, and fearing I should miss glory, methought I felt such a secretmotion as this--Thy righteousness is in Heaven. The splendour andshining of the Spirit of grace upon my soul, gave me to see clearlythat my righteousness, by which I should be justified, was the Sonof God Himself representing me before the mercy-seat in His ownPerson; so that I saw clearly, that day and night, wherever I was, and whatever I was doing, there was my righteousness, just beforethe eyes of the Divine glory, and continually at the right hand ofGod. At another time, whilst musing, being afraid to die, thesewords 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 justifiedthrough the righteousness of Christ, which is unto all and uponall them that believe--(Bunyan's Law and Grace). 

[100] Sometimes I have been so loaden with my sins, that I could nottell where to rest, nor what to do; yea, at such times, I thoughtit would have taken away my senses; yet, at that time, God throughgrace hath all on a sudden so effectually applied the blood thatwas spilt at Mount Calvary out of the side of Jesus, unto mypoor, wounded, guilty conscience, that presently I have found sucha sweet, solid, sober, heart-comforting peace, that I have beenin 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 themen in the nation--(reader, these things be not fancies, for I havesmarted for this experience); but yet the least stream of theheart-blood Jesus hath vanished all away, and I have been delivered upinto sweet and heavenly peace and joy in the Holy Ghost--(Bunyan'sLaw and Grace, vol. 1, p. 549). 

[101] While the soul lives upon the sweet impressions which aremade by the application of the promises, it may be said to liveupon frames and feelings; for as its comforts abate, so will itsconfidence. The heart can never be established in grace, till theunderstanding is enlightened to discern what it is to have pardonby the deed done--(J. B. ). 

[102] O brave Christiana! See what it is to have one's heartinflamed with a sense of the love of Christ. Christiana thinkseveryone would naturally be affected as she was, if they werepresent; but she forgets that which she sees and feels is ofspecial, peculiar, distinguishing grace--(Mason). Shall I have mysins and lose my soul? Would not Heaven be better to me than mysins?--the company of God, Christ, saints, and angels, than thecompany of Cain, Judas, Balaam, with the devils, in the furnaceof fire? Canst thou now that readest, or hearest these lines, turnthy back, and go on in thy sins?--(Bunyan's Law and Grace, vol. 1, p. 575). Reader, thus would Christiana plead with ungodlyrelatives and friends; and if thou art in such a case, wilt thounot listen to such a plea?--(ED). 

[103] Mind how tenderly Great-heart deals with warm-heartedChristiana. He does not attempt to throw cold water upon the fireof her affections, but gently insinuates, 1. The peculiar frameof the mind she speaks from; 2. Suggests that she must not alwaysexpect to be in such raptures; and, 3. Reminds her that herindulgences were of a peculiar nature, not common to all, butbestowed upon the faithful in Christ only; and that, therefore, amidst all her joyful feelings, she should know to whom shewas indebted for them, and give all the glory to the God of allgrace--(Mason). 

[104] Simple, contented in gross ignorance; Sloth, an indolencewhich smothers all conviction; Presumption, carnal security, whichhardens against reproof--(Andronicus). These are the great opposersof vital religion. The end of these things is death--(Barder). 

[105] It was a custom, to a late period, to hang up murderersin irons, until the body dropped to pieces; that such terribleexamples might deter others from the like crimes; hence, underthe 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 theirnames and characters to be publicly exhibited, as a terror toothers, and as a warning to His own people--(Mason). The dreadfulfalls and awful deaths of some professors are to put others upontheir guard against superficial, slothful, and presumptuous hopes. The real occasion of turning aside lies in the concealed lusts ofthe 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 believeit, love it, and be established on it; hence liable to be carriedaway 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, onewho expects salvation in the end, without the means prescribed byGod 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 outfrom Destruction, been received and encouraged at the wicket-gate, and directed on her journey. The path is comparatively easy, untilshe is about to put on a public profession, by joining a church. Thisis situated upon the summit of this hill of difficult ascent. Is itintended to represent that prayerful, watchful, personal investigationinto Divine truth, which ought to precede church-fellowship? Nothingis more difficult to flesh and blood than to be compelled, uponpain of endless ruin, to think for ourselves on matters of religion. The formalist and hypocrite follow the persuasions of man, andtake an easier path, and are lost. The fear of man causes some toabandon the ascent. Dr. Cheever has, in his Hill Difficulty, veryhappily described the energy that is needful to enable the pilgrimto make the ascent. He forcibly proves the utter impossibility ofmaking the ascent by ceremonial observances, or while encumberedwith worldly cares or pride in trinkets of gold and costly array. He reminds us of the solemn advice of Peter, 'be ye built up aspiritual house, a holy priesthood to offer up spiritual sacrificeacceptable 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 doctrineoffered to thee so? Or is it muddy, and mixed with the doctrinesof men? Look, man, and see, if the foot of the worshippers of Baalbe not there, and the water fouled thereby. What water is fouledis not the water of life, or at least not in its clearness. Wherefore, if thou findest it not right, go up higher towards thespring-head, for nearer the spring the more pure and clear is thewater--(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 theypreach 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 drinkthe water, nor allay his thirst with it; but is forced to let itstand, till these gross dregs sink to the bottom. Yea, we oughtto beware of drinking such filthy dregs; for they will certainlyswell us up with the company of pride of our free will, humanmerit, 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 andchains, and the warnings as a ditch, and the solemn threateningsof the New Testament against pharisaic formalism and hypocrisyare like a hedge, to prevent pilgrims wandering into paths thatend in eternal misery, yet there are many who break through allthese merciful restraints, and rush upon destruction--(ED). 

[112] Examine, which do you like better, self-soothing or soul-searchingdoctrine? Formalists and hypocrites love the former, and hate thelatter. But the sincere and upright are discovered by desiring tohave their hearts searched to the quick, and their ways tried tothe utmost; and, therefore, with David will cry, 'Search me, OGod, and know my heart; try me, and know my thoughts; and see ifthere 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; itis 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 workagainst hope to believe in hope. A formalist and hypocrite willgo, in outward things, as far as the real Christian; but touchhim 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 howdifficult it is to the flesh, knows not what this Hill Difficultymeans; for the nearer to the arbour of Jesus' rest, the moredifficulties 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 whereit ends. If it be easy, suspect it; if hard, endure it. He thatcannot excuse a bad way, accuseth his own sloth; and he that sticksin 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 thesewinding. He that went up must turn with the stairs. This is a typeof a twofold repentance; that by which we turn from nature tograce, and that by which we turn from the imperfections of a stateof grace to glory. But this turning and turning still, displeasessome much. They say it makes them giddy; but I say, Nothing likethis to make a man steady. A straight stair is like the ladderthat leads to the gallows. They are turning stairs that lead tothe heavenly mansion. Stay not at their foot; but go up them, andup them, and up them, till you come to Heaven--(Bunyan's Solomon'sTemple). 

[117] When we are praised, a conscious blush should pervade us, wellknowing how much we have to be ashamed of. But some have got suchvain confidence in their own righteousness, merits, and perfection, that they have hereby got what the Scriptures call a whore'sforehead, and refuse to be ashamed (Jer. 3:3). O cry to the Lordcontinually 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 hadgiven her, and dilating delightfully of them before the devil, she lost the dread of the command from off her heart, which Satanperceiving, now added to his former forged doubt a plain and flatdenial--'Ye shall not surely die. ' When people dally with thedevil, and sit too near their outward advantages, they fall intotemptation--(Bunyan on Genesis, vol. 2, p. 429). 

[119] Reader, mind this well, remember it often, and it will do theegood. I am a witness against myself, of how much I have lost byindulging the flesh, and how much I have suffered by forgetfulness. But O what a gracious Lord do we serve! this is no excuse forour folly, but an aggravation of our faults; and ought to sink uslower in shame, and to excite us to greater care, diligence, andwatchfulness; else we shall surely smart for our folly, if not inhell, yet in our consciences--(Mason). 

[120] This may refer to the awful end of one of Bunyan's earlyfriends, who became a notorious apostate--one John Child, whosesufferings were published with those of Spira. Child was so afraidof persecution, as to give up his profession; and then, overwhelmed bydespair, he committed suicide. Or to such an one as the professor, in the Marian days, who recanted to save burning, but who wasburnt to death by his house catching fire--(Ivimey). 

[121] It is not very easy to determine the precise idea of the authorin each of the giants who assault the Pilgrims, and are slain bythe conductor and his assistants. Some have supposed that unbeliefis here meant, but Grim or Bloody-man seem not to be oppositenames for this inward foe; nor can it be conceived, that unbeliefshould more violently assault those who are under the care ofa valiant conductor, than it had done the solitary pilgrims. Iapprehend, therefore, that this giant was intended for the emblemof certain active men who busied themselves in framing and executingpersecuting statutes, which was done at the time when this waswritten, more violently than it had been before. Thus the temptationto fear man, which at all times assaults the believer when requiredto make an open profession of his faith, was exceedingly increased;and as heavy fines and severe penalties, in accession to reproachand contempt, deterred men from joining themselves in communionwith dissenting churches, that way was almost unoccupied, and thetravelers went through bypaths, according to the author's sentimentson the subject. But the preaching of the Gospel, by which theministers of Christ wielded the sword of the Spirit, overcamethis enemy; for the example and exhortations of such courageouscombatants animated even weak believers to overcome their fears, and to act according to their consciences, leaving the event toGod. This seems to have been the author's meaning; and perhapshe also intended to encourage his brethren boldly to persevere inresisting such persecuting statutes, confidently expecting thatthey should prevail for the repeal of them; by which, as by thedeath of the giant, the pilgrims might be freed from additionalterror, 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--'Weare 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 saidthe Lord Mayor to Diabolus, O thou devouring tyrant, be it knownto thee, we shall hearken to none of thy words!'--(Bunyan's HolyWar). Happy are the Godly-fears and Great-hearts who use suchdecided language to the enemy of souls--(ED). 

[123] Sincere and earnest Christiana, at this time, had a proverbialexpression--'It is better that the body should die to this worldby the lions without, than that body and soul should die eternallyby 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, ' everremembering that 'you are more than conquerors through Christ whohath loved you!' Faith will exalt the love and power of Christabove the fear of every enemy--(Mason). 

[125] O pilgrim, it is sweet to reflect that every lion-like foeis under the control of thy God, and cannot come one link of thechain nearer to thee than thy Lord will permit! Therefore, whenfears and terrors beset thee, think of thy Lord's love to thee, His power engages to preserve thee, and His promises to comfortthee. 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 ofMr. Fearing, it is plain that the lions and their backer, GiantGrim or Bloody-man, relates entirely to temporal troubles; mostlikely to those infamous penal statutes under which Dissenters soseverely suffered. The uniting in church-fellowship was not onlyattended with the ordinary difficulties, but with danger fromthe lions--church and state; especially when backed by ferociousjudges, 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--hefeared not at all. ' The battle probably refers to the flimsysophistry used in defence of persecution, as opposed to the Wordof God, the sword of the Spirit, by which our Puritan heroesdestroyed these anti-Christian arguments--(ED). Now that the lionsare removed, may we not fear that hypocrites will thrust themselvesinto our churches? It is easy, cheap, and almost fashionable, tobe religious: this should promote solemn investigation--(Andronicus). 

[127] How mindful is our Lord of us! How gracious is He to us! Whatblessed provision doth He make for us! If pilgrims are attackedby Giant Grim, and terrified with the sight of lions, they may besure that it is only a prelude to some sweet enjoyment of theirLord's love, and that they are near to some asylum, some sanctuaryof rest, peace, and comfort. Some bitter generally precedes thesweet, and makes the sweet the sweeter--(Mason). 

[128] O it is hard work to part with Great-heart! How many blessingsdo we lose for want of asking! Great-heart is at the command ofour Lord. O for more power to cry incessantly to the Lord for thepresence of Great-heart, that we may go on more cheerfully andmore 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 theway to Zion, and mutually have our hearts and affections drawn outto each other in love. O how sweet is the fellowship of pilgrimsbelow! What must it be above? Infinitely above conception--(Mason). 

[130] Reader, can you feed upon Christ by faith? Is the Lamb thenourishment of thy soul, and the portion of thy heart? Canst thousay, from blessed experience, 'His flesh is meat indeed, and Hisblood is drink indeed?' Is it thy delight to think of Him, hearof Him, speak of Him, abide in Him, and live upon Him? O blessHim and praise Him for His distinguishing mercy, this spiritualappetite! It is peculiar to His beloved ones only--(Mason). 

[131] Pray mind the above note, 'Christ's bosom is for allpilgrims. ' [This is the room in which they all lay, and its nameis Peace--ED]. It is there the weary find rest, and the burdenedsoul ease. O for more reclinings of soul upon the precious bosomof our Lord! We can be truly happy nowhere else--(Mason). 

[132] Immanuel also made a feast for them. He feasted them with foodthat grew not in the fields of Mansoul, nor in the whole kingdomof the Universe. It came from the Father's court. There was musicalso all the while at the table, and man did eat angels' food. Imust not forget to tell you, that the musicians were the mastersof the songs sung at the court of Shaddai--(Bunyan's Holy War). 

[133] O what precious harmony is this! How joyful to be the subjectsof it, and to join in it! The free, sovereign grace of God is thedelightful theme, and glory to God in the highest the universalchorus. It is the wonder and joy of sinners on earth, and of angelsin Heaven--(Mason). 

[134] Our author intimates that God sometimes communicates spiritualknowledge and heavenly joy by 'dreams and visions of the night. 'The Holy One 'worketh all things after the counsel of His ownwill, ' and employs what means He pleases to bring into captivityevery thought to the obedience of Christ. The effect produced bydreams must be brought to this test. It is a good maxim, that whatleads to God, must have come from God--(Ivimey). 

[135] If Mercy were sweetly surprised with this dream, we are surethat nothing but the surprise of mercy can overcome the hardenedsinner's heart, who, expecting the stroke of justice, instead ofthe executioner with a death-warrant, finds a messenger of peace, with a pardon free and full, revealing the grace, mercy, andlove of God, through the redemption which there is in the love ofGod--(J. B. ). 

[136] O how blessed are they who are watching and waiting continuallyto hear the small, still voice of the Spirit, speaking rest andpeace to their souls by the blood of the Lamb! O how condescendingis our Lord, thus to visit us, and converse with us in the way tohis kingdom!--(Mason). And how blessed is church fellowship whenthe 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, isgrounded on the effects produced upon Mercy's heart; there is nodanger of delusion, when so scriptural an encouragement is inferredeven from a dream--(Scott). 

[138] Can we wonder that the pilgrims longed to spend some time withsuch lovely companions? Reader, how is your inclination? Add tothese 'Simplicity, Innocence, and Godly-sincerity; without whichthree graces thou wilt be a hypocrite, let thy notions, thyknowledge, thy profession, and commendations from others, be whatthey will. '--(Holy Life, vol. 2, p. 539). Christian, in choosingthy companions, specially cleave to these six virgins, for they notonly have very comely and sober countenances, but Christ dwellswith them--(ED). 

[139] When Christiana was admitted into the church, care was takento inquire into the religious knowledge of her children. This isan important branch of ministerial and parental duty. The answersgiven by the children do their mother honour, and prove thatshe had not laboured in vain. Let every pious parent imitate herexample, and hope for her success--(Burder). 

[140] This is a very sensible mode of catechising the boys accordingto their ages and acquirements, with questions, exciting theirattention to subjects of the gravest importance. Compare this withthe custom of asking a child its name, and requiring it to narratecircumstances which took place in the time of unconscious babyhood;instead of impressing upon it the existence of God and the solemnrealities of eternity. The Assembly's, Dr. Watts', and especiallyBunyan's catechisms, are admirably adapted to assist a parent inthese important and responsible exercises--(ED). 

[141] The young pupil is not here taught to answer, 'all theelect, ' but practically 'those that accept of His salvation. 'This is perfectly consistent with the other, while it instructsand encourages the learner without perplexing him. It is absurd toteach the hardest lessons to the youngest scholars in the schoolof Christ--(Scott). 

[142] Though this is answered with the simplicity of a child; yetit is, and ever will be, the language of every father in Christ. Happy those whose spirits are cast into this humble, evangelicalmold! O that this Spirit may accompany us in all our researches, in all our ways, and through all our days!--(Mason). Our inabilityto 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 dejectour hope? We may, we ought to smile at all carnal objections, andtrample upon all corrupt reasonings--(Mason). 

[144] This is an important lesson to young females, how they mayprofitably employ their time, adorn the Gospel, and be useful. Itis much better to imitate Dorcas, in making garments for the poor, than to waste time and money in frivolous amusements, or needlessdecorations; or in more elegant and fashionable accomplishments--(Scott). 

[145] The character of Mr. Brisk is portrayed to the life in Bunyan'sEmblems--

'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 manifestsgreat prudence and shrewdness; she asks the advice of those whoknew Mr. Brisk, and whose names proved how capable they were togive it. And she acted upon their knowledge of his character. Andwhen she discovered the utter selfishness of his disposition, shethankfully 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 wouldyou be in your pilgrimage! It is for want of this wisdom andconduct, that many bring evil upon themselves--(Mason). 

[148] How easily are the best of characters traduced, and falseconstructions put upon the best of actions! Reader, is this yourlot also? Mind your duty. Look to your Lord. Persevere in Hisworks and ways; and leave your character with Him, to whom you cantrust 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, refersto a vulgar error, which had its influence to a late period inBedfordshire. It was a speedy mode of divorce, similar to thatpractised in London, by leading a wife by a halter to Smithfield, and selling her. The crying at the market cross that a man wouldnot be answerable for the debts that might be incurred by hiswife, was the mode of advertising, which was supposed to absolvea 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, inbeing admitted a member of the church, represented by the houseBeautiful and its happy family, had to relate his experience, andthis brought to his recollection plashing the trees, and eatingthe enemy's fruit, of which his brother also reminds them--(ED). 

[151] How often do we suffer by neglecting the cautions of a piousparent or friend. 'In time of temptation it is our duty to keepclose 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, andsat herself on the brink of danger, when she said, we may eat ofall but one. '--(Bunyan on Genesis, vol. 2, p. 429). Christianahad chided the boys: 'You transgress, for that fruit is none ofours. ' Still the boys went on, and now Matthew feels the bitternessof repentance--(ED). 

[152] Although the mother did warn and chide her son, yet she didnot use her authority to prevent his taking the fruit which belongedto another. She takes the fault home, falls under the sense of it, and is grieved for it. A tender conscience is a blessed sign ofa gracious heart. Ye parents, who know the love of Christ, watchover your children; see to it, lest you smart for your sins, innot warning and preventing them, that 'the fear of the Lord is todepart from all evil'; yea, to abstain from the very appearanceof 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 bloodof Christ. ' This is the only portion for sin-sick souls. Feedingupon Christ's flesh and blood by faith, keeps us from sinning, and when sick of sin, these, and nothing but these, can heal andrestore us. Yet there is in our nature an unaccountable reluctanceto receive these, through the unbelief which works in us. SoMatthew found it--(Mason). 

[154] See the blessed effects of receiving Christ, when under thesense of sin, and distressed for sin. O what a precious Saviouris Jesus! What efficacy is there in His flesh and blood, to purgethe conscience from guilt! Lord, what a mercy is it, that thoughwe sin, yet Thou art abundant to pardon, yea, multipliest Thypardons; yea, and also giveth poor, pained, broken-hearted sinnersto know and feel Thy pardoning love!--(Mason). 

[155] How correctly are the effects of an indulgence in sinful lustsdescribed. Sin and sorrow are inseparable. The burdened conscienceof a backslider can be relieved in no other way, than that inwhich it was first 'purged from dead works, ' by exercising faithin the atoning blood of the Lord Jesus as the only sacrifice forsin, 'If a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness' (Gal. 6:1). 'Fleeyouthful lusts, ' and be upon your guard against the fruit ofBeelzebub's orchard--(Ivimey). 

[156] The relation of Matthew's sickness, and the method of hiscure, may be justly esteemed among the finest passages of thiswork. He ate the fruit of Beelzebub's orchard, sin, the disease ofthe soul, threatening eternal death. It is an unspeakable mercyto be exceedingly pained with it. Such need the physician, andthe 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 thedoctrine of free salvation by the merits and redemption of Christ, and presume on forgiveness, when they are destitute of genuinerepentance, and give no evidence of sanctification. But this mostefficacious medicine in that case will do no good; or rather, theperverse abuse of it will increase their guilt, and tend to hardentheir hearts in sin--(Scott). 

[158] Bunyan's bill of his Master's water of life--'As men, in theirbills, do give an account of the persons cured, and the diseasesremoved, so could I give you account of numberless numbers thathave not only been made to live, but to live forever, by drinkingthis pure water of life. No disease comes amiss to it. It curesblindness, deafness, dumbness, deadness. This right holy water (allother is counterfeit) will drive away evil spirits. It will make youhave a white soul, and that is better than a white skin. '--(Bunyan'sWater of Life). Whoever offers to purify the heart, and heal a woundedconscience, by any other means, is a deceiver and a soul-destroyer--(ED). 

[159] This conversation is adapted for the meditation of a restoredbackslider. Evangelical truth prescribes the most powerful antidotesto presumption and despair--'My little children, these thingswrite I unto you, that ye sin not. And if any man sin, we havean Advocate with the Father, Jesus Christ the righteous' (1 John2:1)--(Ivimey). 

[160] Having experienced the great advantage of a pious minister orelder, they were naturally desirous of having such comfort throughtheir pilgrimage. The petition may refer to the custom, amongdissenting churches, of letters of dismission given to memberswhen they move to a distant locality--(ED). 

[161] How much is contained in that answer of Christiana as tothe origin of evil--'It is food or poison, I know not which!' Tobelievers, it will be their elevation to a degree of bliss thatthey would never have otherwise enjoyed; to the faithless, it willbe poison of the deadliest kind. Here is no attempt to explain theorigin of evil in our world; a subject far beyond all our powersof investigation--(ED). 

[162] It is not enough that the Holy Spirit convince us of sin atour first setting out on pilgrimage, and makes us sensible of ourwant of Christ; but He also keeps up a sight and sense of the evilof sin in its original nature, as well as actual transgressions. This often makes us wonder at sin, at ourselves, and at the loveof Christ in becoming a sacrifice for our sins. And this also humblesus, makes us hate sin the more; and makes Christ, His atonement, and righteousness, more and more precious in our eyes, andinestimable 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 andprotection of God. 'Are they not all ministering spirits, sentforth 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, andsteady to Jesus, who is the alone object of our hopes. Hope springsfrom faith. It is an expectation of the fulfillment of those thingsthat are promised in the Word of truth, by the God of all grace. Faith receives them, trusts in them, relies upon them; and hopewaits for the full accomplishment and enjoyment of them--(Mason). 

[165] Bunyan loved harmony--he had a soul for music. But whetherhe intended by this to sanction the introduction of instrumentalmusic into public worship, is not clear. 'The late Abraham Booth andAndrew Fuller were extremely averse to it; others are as desirousof it. Music has a great effect on the nervous system, and ofall instruments the organ is the most impressive. The Christian'sinquiry is, whether sensations so produced assist the soul inholding communion with the Father of spirits, or whether, under ourspiritual dispensation, the Holy Ghost makes use of such means topromote intercourse between our spirits and the unseen hierarchiesof Heaven--(ED). 

[166] O how reviving and refreshing are those love-tokens from ourLord! Great-heart never comes empty-handed. He always inspireswith courage and confidence. Let us look more into, and heartilybelieve the Word of truth and grace; and cry more to our preciousImmanuel, and we shall have more of Great-heart's company. It isbut 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 Dissenterswere awfully severe at this time. Had it been a year later, wemight have guessed it to have referred to the sufferings of thatpious, 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 meltedin tears. '--(ED). 

[168] Mr. Ivimey is of opinion that by this Bunyan sanctioneda hireling ministry, but it appears more to refer to the commoncustom of rewarding servants to whom you have given trouble. Headduces Luke 10:7; 1 Timothy 5:18; and 1 Corinthians 9:11-14. Itis a subject of considerable difficulty; but how is it that nominister ever thinks of referring to the plainest passage upon thissubject in the New Testament? It is Acts 20:17-38, especially verses33-35. The angel was a gold coin, in value half a sovereign--(ED). 

[169] Such mountains round about this house do standAs 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 accommodateWith 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 dwellThat 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 greaterthan the joy of harvest, or of one who rejoices when he dividesthe spoil--(J. B. ). Those joyful notes spring from a sense ofnearness to the Lord, and a firm confidence in His Divine truth andeverlasting mercy. O when the Sun of Righteousness shines warmlyon the soul, it makes the pilgrims sing most sweetly! Thesesongs approach very nearly to the heavenly music in the realm ofglory--(Mason). 

[171] Forgetfulness makes things nothings. It makes us as if thingshad never been; and so takes away from the soul one great meansof stay, support, and encouragement. When David was dejected, theremembrance of the hill Hermon was his stay. When he was to goout against Goliath, the remembrance of the lion and the bear washis support. The recovery of a backslider usually begins at theremembrance of former things--(Bunyan's Holy Life, vol. 2, p. 507). 

[172] After being thus highly favoured with sensible comforts, inthe views of faith, the comforts of hope, and the joy of love, thenext step these pilgrims are to take is down the Hill Difficulty, into the Valley of Humiliation. What doth this place signify? A deepand abiding sight and sense of our ruined state, lost condition, and desperate circumstances, as fallen sinners. This is absolutelynecessary, lest we should think more highly of ourselves than weought to think. For the Lord oft favours us with manifestationsof His love, and the comforts of His Spirit; but, through thecorruption of our nature, we are prone to be exalted in ourselves, and, as it were, intoxicated by them. Hence we are exhorted 'tothink soberly' (Rom. 12:3). This the Valley of Humiliation causesus to do--(Mason). 

[173] Thus beautifully does our author describe the grace ofhumility. O that every reader may know its excellence by happyexperience!--(Burder). 

[174] These are the rare times; above all, when I can go to Godas the Publican, sensible of His glorius majesty, sensible of mymisery, and bear up and affectionately cry, 'God be merciful tome a sinner. ' For my part, I find it one of the hardest things Ican 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 witha thousand tears say, 'God be merciful to me a sinner. '--(Bunyan'sPharisee and Publican, vol. 2, p. 261). 

[175] Though this Valley of Humiliation, or a clear sight andabiding sense of the sinfulness of our nature, and the wickednessof our hearts, may be very terrifying to pilgrims, after they havebeen favoured with peace and joy, and comforted by the views offaith and hope, yet it is a very safe place; and though, at firstentering into it, and seeing more of themselves than was everbefore showed them, they may fear and tremble, yet, after somecontinuing here, they are more reconciled and contented; for herethey find the visits of their Lord, and in the depths of theirhumility, they behold the heights of His love and the depths of Hismercy, and cry out in joy, Where sin aboundeth, grace superabounds. Though sin abounds in me, the grace of Jesus superabounds towardsme. Though I am emptied of all, yet I have an inexhaustible fullnessin 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 heartis lower still. He that is little in his own eyes, will not bemuch 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 slipsin going down the hill, or would hide his descent by deception, orrepine at it, must look for combats when in the valley--(Ivimey). 

[177] Perhaps the shepherd's boy may refer to the obscure but quietstation of some pastors over small congregations, who live almostunknown to their brethren, but are, in a measure, useful and verycomfortable--(Scott). 

[178] Our Lord chose retirement, poverty, and an obscure station;remote from bustle, and favourable to devotion; so that Hisappearance in a public character, and in crowded scenes, for thegood of mankind and the glory of the Father, was a part of Hisself-denial, in which 'He pleased not Himself. ' Some are banishedinto this valley, but the poor in spirit love to walk in it; andthough 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 thedisciple that he be as his master. ' If your Lord made it his chiefdelight to be in this Valley of Humiliation, learn from His exampleto prize this valley. Though you may meet with an Apollyon or adestroyer here, yet you are safe in the arms and under the powerof your all-conquering Lord: 'For though the Lord is high, yethath He respect unto the lowly. ' Therefore you may add with David, 'Though I walk in the midst of trouble, Thou wilt revive me: Thoushalt stretch forth Thine hand against the wrath of mine enemies, and Thy right hand shall save me' (Psa. 138:7). Such are theconfidence, the reasoning, and the pleading of humble souls in thepower of faith, which leads them quite out of themselves to theirLord--(Mason). 

[180] In the first edition this name is printed 'Simon'; it wascorrected to Samuel in Bunyan's later editions--(ED). 

[181] It is marvellous to see how some men are led captive byforgetfulness. Those that sometime thought no pains too much, noway too far, no hazards too great to run for eternal life, becomeas if they had never thought of such things. Should one say tosome--Art not thou that man I saw crying out under a sermon, 'Whatshall I do to be saved?' that I heard speak well of the holy Wordof God? how askew they will look upon one. Or if they acknowledgethat such things were with them once, they do it more like dejectedghosts than as men--(Bunyan's Holy Life, vol. 2, p. 507). 

[182] O pilgrims, attend to this! Pride and ingratitude go hand inhand. Study, ever study the favours of your Lord; how freely theyare bestowed upon you, and how utterly unworthy you are of theleast of them. Beware of Forgetful Green. Many, after going someway on pilgrimage, get into this Green, and continue here; and talkof their own faithfulness to grace received, the merit of theirworks, and a second justification by their works, &c. Hence it isplain that they are fallen asleep on this Forgetful Green, and talkincoherently, as men do in their sleep; for they forget that theyare still sinners--poor, needy, wretched sinners; and that they wantthe blood of Christ to cleanse them, the righteousness of Christto justify them, and the Spirit of Christ to keep them humble, and to enable them to live by faith upon the fullness of Christto sanctify them, as much as they did when they first set out aspilgrims. O it is a most blessed thing to be kept mindful of whatwe are, and of the Lord's free grace and unmerited goodness tous!--(Mason). 

[183] 'Trembles at God's Word, ' so as not to dare pick and choosewhich doctrines he will receive, and which reject. Would you actthus by God's holy commandments? Would you choose one and rejectanother? Are they not all of equal authority? And are not all Hisholy doctrines also stamped with the same Divine sanction? Wherethere is true faith in them, it will make a man tremble to actthus 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, bywhat misconduct they were occasioned, that we may watch and praylest we fall in like manner. Learn how they repelled the assaultsof the tempter, that we may learn to resist him steadfast in thefaith. Their triumphs should animate us to keep on the whole armourof 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, asexhibited in his Grace Abounding to the Chief of Sinners, it iswell called, 'Most strange, and yet most true. '--(ED). 

[187] This valley represents the inward distress, conflict, andalarm, arising from darkness and insensibility of mind. It variesaccording 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 pilgrimsin this valley, but those who have been in it. The hissings, revilings, and injections of that old serpent, with all his infernalmalice, seem to be let loose upon pilgrims in this valley. Asaphseems to be walking in this valley when he says, 'As for me, my feetwere almost gone, my steps had well nigh slipped' (Psa. 73:2)--(Mason). 

[189] Satan is often must dreadful at a distance, and, courageouslyresisted, will not advance nearer. This advice is ever needful, 'Besober; be vigilant. ' These pilgrims kept up their watch. Satan didcome upon them unawares; still they heard his approach; they wereprepared for his attack; lo, Satan drew back--(Mason). 

[190] Miserable, uncomfortable walking, with a pit before us, middarkness around, yea, within us, and hell seeming to move from beneathto meet us who have been left to the darkness of our nature, theterrors of a fiery law, the sense of guilt, and the fear of hell! Owhat an unspeakable mercy, in such a distressing season, to havean Almighty Saviour to look to and call upon for safety andsalvation! '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 darknessand distress. I doubt not but it has been so to many others. Othere is an amazing depth of grace and a wonderful height of mercyin it. Bless God for it. Study it deeply--(Mason). 

[192]What must the pure and holy Jesus have suffered when He tasteddeath in all its bitterness? His soul was in an agony. Hell waslet loose upon Him. This is your hour, said He, and the power ofdarkness, when He cried out, 'My God, My God, why hast Thouforsaken Me?' It seemed as if the pains of hell had got hold ofHim. O what justice and judgment! what love and mercy! what powerand might were here displayed! And all this for us, and for oursalvation. What shall we render to the Lord for all His benefits?--(J. B. ). 

[193] Precious thought; under the worst and most distressingcircumstances think of this. Their continuance is short. Theappointment, love. Their end shall be crowned with glory. Our darkand distressing nights make us prize our light and joyful days themore--(Mason). 

[194] The tremendous horrors of the Valley of the Shadow of Death, figuratively represents the gloomy frame of mind in which fearsrise high, and temptations greatly abound, more especially whenthey are augmented by bodily disease. Few Christians are whollyexempted from such distressing seasons, but all are not distressedalike--(Burder). Bunyan's experience, recorded in his GraceAbounding, shows that he was, when under conviction, very familiarwith these horrors--(ED). 

[195] Heedless professors, be warned. The doctrines of grace werenever intended to lull any asleep in carnal security. If they doso by you, it is a sure sign that what should have been for yourhealth proves an occasion of your falling--(Mason). O the miserableend of them that obey not the Gospel--punished with everlastingdestruction from the presence of the Lord, and the glory of Hispower--(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 enduedwith boldness and courage from above; as the Psalmist says, 'Waiton the Lord, be of good courage, and He shall strengthen thineheart. '--(J. B. ). 

[198] Satan's master argument is, Thou art a horrible sinner, ahypocrite, one that has a profane heart, and one that is an utterstranger to a work of grace. I say this is his Maul, his club, hismaster-piece. He doth with this as some do by their most enchantingsongs, sings them everywhere. I believe there are but few saintsin the world that have not had this temptation sounding in theirears. But were they but aware, Satan by all this does but drivethem to the gap, out at which they should go, and so escape hisroaring. Saith he, Thou art a great sinner, a horrible sinner, aprofane-hearted wretch, one that cannot be matched for a vile onein the country. The tempted may say, Aye, Satan, so I am, a sinner ofthe 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 cometo Jesus Christ. This, now, would be like for like; this would foilthe devil: this would make him say, I must not deal with this manthus; for then I put a sword into his hand to cut off my head--(GoodNews for the Vilest of Men, vol. 1, p 96). 

[199] The greatest heart cannot understand without prayer, norconquer without the almighty power of God. The belief of this willexcite prayer--(Mason). 

[200] The severity of Job's sufferings probably suggested to theauthor, the idea of taking rest during the conflict. 'How long wiltthou not depart from me, nor let me alone till I swallow down myspittle?' (Job 7:19). Here is no timidly mincing the matter withsophistry or infidelity; but a manful, prayerful, fighting itout--(ED). 

[201] Mr. Ivimey considers, that in Giant Maul is characterised thaterroneous but common notion, that the church of Christ consistsexclusively of some one state religion, to dissent from which is tocause schism, and to rend the seamless coat of Christ. Maul dweltin the place where Pagan and Pope had resided; the club being thetemporal power to compel uniformity. If so, the declaration forliberty of conscience slew the giant, and the Act of tolerationprevented his resurrection. Alas, how little do such Anti-Christiansknow of that spiritual kingdom which extends over all the temporalkingdoms of the earth, and which constitutes Christ the Kingof kings--(ED). Carnal reasoning upon the equity of the Divineproceedings have mauled many a Christian--robbed him of hiscomfort, and spoiled his simplicity. As soon as we turn aside tovain janglings and doubtful disputations, we get upon the devil'sground. As Great-heart was knocked down with this giant's club, so many a faithful minister has been confounded with the subtlearguments of a cunning disputer. The way to overcome this giant isto keep close to Scripture, and pray for the teaching of the HolySpirit--(J. B. ). Though Maul was baffled, disabled, and apparentlyslain; it will appear that he has left a posterity on earth torevile, injure, and oppose the spiritual worshippers of God inevery generation--(Scott). 

[202] Well may Giant Maul, with his sophistry, be called a dangerousenemy. Many of this tribe are mentioned in the Holy War, as LordCavil, the Lord Brisk, the Lord Pragmatic, the Lord Murmur, andone Clip-promise, a notorious villain. These lords felt the edge ofLord Will-be-will's sword, for which his Prince Immanuel honouredhim. Clip-promise was set in the pillory, whipped, and hanged. Oneclipper-of-promise does great abuse to Mansoul in a little time. Bunyan's judgment was, that 'all those of his name and life shouldbe served even as he!'--(ED). 

[203] Light afflictions, but for a moment, and which work out forus an eternal weight of glory--'a little hurt on my flesh. ' Ifthis refers to Bunyan's twelve years' imprisonment under the maulof sophistry, how must his natural temper have been subdued byhumility!--(ED). 

[204] This club we may suppose to mean human power, underwhich many godly ministers, in the seventeenth century, sufferedgreatly. Blessed be God, we have nothing of this to fear in ourday; therefore, the more shame for such professors who desertChrist 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 enemycan hurt him, unless he is induced to yield to temptation, andcommit sin--(Scott). 

[206] The character of Honesty is beautifully drawn by a masterlyhand. The aged pilgrim, worn out with fatigue, can say withoutfear, 'I laid me down and slept; I awaked; for the Lord sustainedme. ' He blushed when his name was mentioned, and proved to be amost valuable acquisition to the Pilgrim party--(ED). 

[207] By honesty, in the abstract, he means to distinguish betweenhis earnest desire to be honest, and a perfect character. EveryChristian is the subject of honesty or justice, uprightnessand sincerity; yet when we come to describe these virtues in theabstract, or what they really are in their strict purity and utmostperfection, where is the Christian but must wear the conscientiousblush, as Honesty did, under a sense of his imperfections--(Mason). 

[208] This is the confession of an honest heart. It is never afraidof ascribing too much to the sovereignty of grace; nor of givingall the glory to the Sun of Righteousness, for shining upon, andmelting down its hard frozen soul--(Mason). 

[209] If the kiss of charity be given, great care should be takenthat it is a 'holy' kiss. 'Some have urged the holy kiss, but thenI have asked why they made baulks; why they did salute the mosthandsome, and let the ill-favoured go. This has been unseemly inmy sight. '--(Grace Abounding, No. 315). However such a custom mayhave been innocent in the oriental scenes of apostolic labours, it has been very properly discontinued in later ages, unless it beas in the case of old Honest, or the unexpected meeting of veryold friends and relatives--(ED). 

[210] The character and narrative of Fearing is drawn and arrangedwith 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 Fearingdreaded sin and coming short of Heaven, more than all that fleshcould do unto him. He was alarmed more at the fear of beingovercome by temptation, than from a reluctance to undergo derisionor persecution. The peculiarity of this description of Christiansmust be traced back to constitution, habit, first impressions, disproportionate and partial views of truth, and improperinstructions; these, concurring with weakness of faith, and thecommon infirmities of human nature, give a cast to their experienceand character, which renders them uncomfortable to themselves, and troublesome to others. Yet no competent judges doubt that theyhave the root of the matter in them; and none are more entitledto the patient, sympathizing, and tender attention of ministersand Christians--(Scott). 

[211] We cannot but admire the variety of experiences introducedinto the Pilgrim's Progress. Many have died remarkably happy in theLord, who, till very near their last moments have been in bondagethrough the fear of death. We may be sure of this, that whereverthe Lord has begun a work, He will carry it on to the great decisiveday. The proof of this is 'he would not go back!' 'If ye continuein My Word, then are ye My disciples indeed. '--(J. B. ). 

[212] See all through this character, what a conflict there wasbetween fear, and the influence of grace. Though it may not bethe 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 ofHumiliation suits well with fearing hearts--(Mason). 

[213] When persons are naturally fearful and low-spirited, it willbe found, notwithstanding the courage and comfort they sometimesare favoured with, that the constitutional bias of their tempersand dispositions will discover itself, more or less, all throughtheir pilgrimage. Thus there is a kind of sympathy between Fearingand 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 packup all, to be gone from hence; now a man grows near the borders ofeternity; he sees into the skirts of the next world. Now death isdeath, and the grave the grave indeed. Has he laid up grace for thisday, while cold death strokes his hand over his face, and over hisheart, and is turning his blood into jelly; while strong death isloosing his silver cord, and breaking his golden bowl?--(Bunyan'sSaints' Privilege, vol. 1, p. 678). Can a great-hearted saint wonderthat Mr. Fearing was at his wit's end?--(ED). 

[215] Here is a glorious display of a fearing heart. Full of courageagainst evil, and fired with zeal for God's glory--(Mason). 

[216] O how gracious is our Lord! as thy day is, O Pilgrim, soshall thy strength be. Even the river of death, though there canbe no bridge to go over, yet faith makes one; and the Lord of faithmakes the waters low, to suit the state of His beloved ones--(Mason). 

[217] We know the least appearance of a sin better by its nativehue, than we know a grace of the Spirit. Sin is sooner felt inits 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 theflesh, and is easier seen. Grace as to quantity, seems less thansin. What is leaven, or a grain of mustard seed, to the bulky lumpof a body of death? It is a rare thing for some Christians to seetheir 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 andaccurately drawn, a man, as Mr. Ivimey says, that 'carried theSlough of Despond in his mind everywhere with him, ' not from thedifficulties of the way, nor the frowns of the world, but fromdoubts lest sin, death, and hell, should prevail over them. Theywalk safely, however sorrowfully; and seldom give the enemy anoccasion to rejoice--(ED). 

[219] Here is a very striking lesson for professors. Talk not ofyour great knowledge, rich experience, comfortable frames, andjoyful feelings; all are vain and delusive, if the Gospel has nota holy influence upon your practice. On the other hand, be notdejected if you are not favoured with these; for if a holy fearof 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 vaindo men think of deterring others from sin, or driving them to dutyby low terrors, or low requirements. The strong man armed willkeep his palace, till a stronger than he cometh and taketh fromhim the armour wherein he trusted. But herein they err, not knowingthe Scriptures, which set forth love as the constraining motiveto true obedience--(J. B. ). 

[221] Christians who resemble Fearing, are greatly retarded in theirprogress by discouraging apprehensions; they are apt to spend toomuch time in unavailing complaints; yet they cannot think of givingup their feeble hopes, or of returning to their forsaken worldlypursuits and pleasures. They are indeed helped forward, throughthe mercy of God, in a very extraordinary manner; yet they stillremain exposed to alarms and discouragements, in every stage oftheir pilgrimage. They are afraid even of relying on Christ forsalvation, because they have not distinct views of His love, andthe methods of His grace; and imagine some other qualification tobe necessary besides the willingness to seek, knock, and ask forthe 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 wayof applying to Christ, which may exclude them from the benefit: sothat they pray with diffidence; and, being consciously unworthy, can hardly believe that the Lord will grant their requests. Theyare also prone to overlook the most decisive evidences of theirreconciliation to God; and to persevere in arguing with perverseingenuity against their own manifest happiness. The same mixture ofhumility and unbelief renders persons of this description backwardin associating with their brethren, and in frequenting thosecompanies in which they might obtain further instruction; forthey are afraid of being considered as believers, or even seriousinquirers; so that affectionate and earnest persuasion is requisiteto prevail with them to join in those religious exercises, by whichChristians especially receive the teaching of the Holy Spirit. Yetthis arises not from disinclination, but diffidence; and thoughthey are often peculiarly favoured with seasons of great comfort, to counterbalance their dejections, yet they never hear or read ofthose who 'have drawn back to perdition, ' but they are terrifiedwith the idea that they shall shortly resemble them; so that everywarning given against hypocrisy or self-deception seems to pointthem out by name, and every new discovery of any fault or mistakein 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 ofChrist, and seem to delight in hearing of that subject above allothers. They do not peculiarly fear difficulties, self-denial, reproaches, or persecution, which deter numbers from making anopen profession of religion; and yet they are more backward inthis respect than others, because they deem themselves unworthyto be admitted to such privileges and into such society, or elseare apprehensive of being finally separated from them or becominga disgrace to religion--(Scott). 

[222] This is a solid, scriptural definition; pray mind it. Hereconditions may safely be admitted; and happy is the Christian whokeeps closest to these conditions, in order to enjoy peace ofconscience, and joy of heart in Christ--(Mason). 

[223] That heart, which is under the teaching and influence of thegrace of God, will detect such horrid notions, and cry out againstthem. God forbid that ever I should listen one moment to suchdiabolical sentiments! for they are hatched in hell, and propagatedon earth, by the father of lies--(Mason). 

[224] It is a horrible and blasphemous perversion of Scripture, totake encouragement in sin, from those sad examples of it in thesaints, which are held up, in terrorem, as so many beacons bywhich we may avoid the same. To talk, and especially to act likeSelf-will affords the fullest proof that a man never came in atthe gate. The Lord change every such perverse will, and preservethe 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'stemptations, any one is so fatal to immortal souls as the idea ofa death-bed repentance. Have not prayers against sudden death atendency to interfere with or obstruct that daily walk with God, which alone can fit us to meet the king of terrors? When heartand strength fail; when the body is writhing in agony, or lyingan insensible lump of mortality; is that the time to make peacewith God? Such persons must he infatuated with strange notionsof the Divine Being. No, my reader, life is the time to servethe Lord, the time to insure the great reward. Sudden death is arelease from much pain and anxiety. It is the most merciful gateby which we can enter upon immortality--(ED). 

[226] Pray attentively mind, and deeply consider the six followingobservations; they are just; they are daily confirmed to us in thedifferent conduct of professors. Study, and pray to improve themto your soul's profit--(Mason). 

[227] Adam hid himself because he was naked. But how could he benaked, when before he had made himself an apron? O! the approachof God consumed and burnt off his apron! His apron would not keephim from the eye of the incorruptible God. When God deals with suchmen for sin, assuredly they will find themselves naked--(Bunyan onGenesis, vol. 2, p. 432). If the wicked flee when no man pursueth, how can they stand when God lets loose death and eternity upontheir 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 thysoul. If thou wouldest go on cheerfully in thy dangerous journey, commit thy treasure--thy soul, to God, to keep; and then thoumayest say with comfort, Well, that care is over; my soul is safe;the thieves, if they meet me, cannot come at that; God will keepit to my joy and comfort at the great day--(Bunyan's Advice toSufferers, vol. 2, p. 701). 

[229] The spiritual refreshment, arising from experimental conversation, seems to be especially intended; but the name of Gaius suggestsalso the importance of the Apostle's exhortation, 'Use hospitalitywithout grudging. ' This ought to be obeyed even to strangers, if they are certified to us as brethren in Christ--(Scott). EveryChristian's house should, so far as ability is given, be an innfor 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 thegreat bulk of Christians, there are but few such in the church;yet in all ages, and in most churches, some hospitable Gaius isto be found. May their numbers be greatly increased--(ED). 

[231] Ignatius, a bishop or pastor of a church in Antioch, cruellymartyred for the truth in the second century; not Ignatius Loyola, the Jesuit. Mr. Bunyan obtained all this information from Foxe'sBook of Martyrs, which was written before Satan had introduced theJesuits into the world--(ED). 

[232] 'Marriage is honourable in all' (Heb. 13:4). Notwithstandingall the cares of a family, while the married have many troubles, thesingle have few, if any, real enjoyments of life. The will of ourheavenly Father is here enforced upon the pilgrims by Gaius--onlylet pilgrims be united together, marry in the Lord, and we may expecthis blessing to fit us to do His will. Vows of celibacy are frombeneath, 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 fellowshipare here allegorically described. The heave-shoulder and wave-breasttypify the power and love of our great High Priest; that we shoulddevote to Him our whole heart, with fervent prayer, and gratefulpraise. The wine represents the exhilarating effects of the sheddingof Christ's blood, and its application to us by living faith. Themilk is the simple instruction of the Scriptures. The butter andhoney are animating views of God and heavenly joy. The apples arethe promises and privileges of Christians (see Song. 2:3; Prov. 25:11). And the nuts those difficult doctrines, which amply repayus the trouble of penetrating their meaning. Christians so employedhave 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 solvingriddles, to teach important truth in a way calculated to be impressedon the memory. Thus, in the treatise on the Covenants of the Lawand Grace, the second Adam was before the first, and also thesecond covenant before the first. This is a riddle--(Vol. 2, p. 524)--(ED). Observe here, the feast of pilgrims was attended withmirth. Christians have the greatest reason to be merry; but thenit ought to be spiritual mirth, which springs from spiritual viewsand spiritual conversation--(Mason). 

[235] When Christian intercourse is conducted with gravity andcheerfulness united, it is both pleasant and instructive. Speechshould be 'always with grace, seasoned with salt, that it mayminister grace to the bearers, ' and thus 'provoke one another untolove, and to good works'; thus are the young encouraged to followthat which is good--(Ivimey). 

[236] Here is a genuine discovery of a gracious heart; when it isdelighted with spiritual company and conversation, and longs forits continuance. Is it so with you?--(Mason). 

[237] If our love to sinners be only shown by seeking their spiritualgood, it will be considered as a bigoted desire to proselyte themto our sect; but uniform diligent endeavours to relieve theirtemporal wants are intelligible to every man, and bring a goodreport 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 gracethat can conquer and subdue him; and where grace reigns, thiswork is carried on day by day. And yet the old man of sin, andself-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, gatherstrength as men advance in years. Some old men may imagine thatthey have renounced sin, because they are no longer capable ofcommitting the crimes in which they once lived--(Scott). 

[240] The refreshment of Divine consolations, and Christianfellowship, are intended to prepare us for vigorously maintainingthe good fight of faith; not only against the enemies of our ownsouls, but also against the opposers of our most holy religion. We are soldiers, and should unite together under the Captain ofSalvation, to contend for the faith once delivered to the saints, by every method authorized by the Word of God; nor must we shrinkfrom danger and contumely in so good a cause--(Scott). 

[241] It may he asked, how for it is right to expose ourselves todanger and difficulties, since it is rashness, not courage, toexpose ourselves to unnecessary danger, or to give unnecessaryoffence. I would answer, It can never be improper to expose error, or oppose a prevailing vice, by which God's children are in dangerof being beguiled--(J. B. ). 

[242] Giant Slay-good represents a wicked, cruel man--a merecannibal, invested with judicial authority--a selfish, malignantpersecutor, who intimidated feeble-minded professors by fines andimprisonments, to the hazard of their souls. By the thieves, ofwhom 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 byscriptural and rational arguments, which led to a great alterationin these accursed laws--(Ivimey and Scott). 

[243] All pilgrims are not alike vigorous, strong, and lively; someare 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; forOmnipotence itself is for us, and then we may boldly ask, 'Who shallbe against us?'--(Mason). Constitutional timidity and lowness ofspirits, arising from a feeble frame, give a peculiar cast to theviews and nature of religious profession, which unfits for hard andperilous service. The difference between Feeble-mind and Fearingseems to be this--the former was more afraid of opposition, and thelatter 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 manya feeble mind? Poor soul, weak as he was, yet his Lord providedagainst his danger. He sent some strong ones to his deliverance, andto 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 shallbe conquered, and their most malicious designs be overruled forour good; yea, what they intend for our ruin shall be made to workfor our health and prosperity--(Mason). 

[246] 'Whosoever will save his life shall lose it; and whosoeverwill lose his life for My sake shall find it' (Matt. 16:25)--(ED). Here is a contrast between a feeble believer and a specioushypocrite; the latter eludes persecutions by time-serving, yetperishes in his sins; the former suffers and trembles, yet hopesto be delivered and comforted. The frequency with which this isintroduced, 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 Divinepower, wisdom, and goodness--(J. B. ). 

[248] 'Marriage is honourable in all'; nor will Christian femalesfind such a state any hindrance to their abounding in works ofcharity and mercy. By fulfilling the duties of the married life, they will cause the ways of God to be well spoken of. The desireof Paul was, 'That the younger women marry, be sober, love theirhusbands, love their children, be discreet, chaste, keepers athome, good, obedient to their own husbands, that the Word of Godbe not blasphemed' (Titus 2:4, 5)--(Ivimey). 

[249] What an open, ingenuous confession is here! though feeble inmind, he was strong in wisdom and sound judgment--(Mason). Woe beto those who offend one of these little ones; no less dear to Godthan the most eminent and distinguished saints--(J. B. ). 

[250] O that this were more practised among Christians of differentstandings, degrees, and judgments! If they who are strong were thusto 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 readyto spare to a brother, what we ourselves have occasion for. Lovelooketh not at the things of our own, but to provide for the wantsof others--(Mason). 

[252] The character of Feeble-mind seems to coincide, in somethings, with that of Fearing, and in others with the descriptionof Little-faith. Constitutional timidity and lowness of spirits, arising from a feeble frame, and frequent sickness, while theyare frequently the means of exciting men to religion, give also apeculiar cast to their views and the nature of their profession--tendto hold them under perpetual discouragements, and unfit them forhard and perilous services. This seems implied in the name givento the native place of Feeble-mind; yet this is often connectedwith evident sincerity, and remarkable perseverance in the waysof God--(Scott). 

[253] Here, very ingeniously, an associate is found for poorFeeble-mind; in one equally weak, lame, and limping in his religioussentiments, who, instead of forming his own sentiments from theWord of Truth, leant upon the sentiments and opinions of others. The hesitation of Feeble-mind to accept one of his crutches, ishumourously conceived. He would, weak as he was, think for himself;though he had no objection to quote the opinion of another Christianagainst an adversary--(Ivimey). 'As iron sharpeneth iron, so a mansharpeneth the countenance of his friend. ' How great a comfort tofind a fellow-pilgrim whose experience agrees with our own, andwith whom we can take sweet counsel! Still all our dependence mustbe on Ready-to-halt's crutches--'the promises. '--(ED). 

[254] The near prospect of persecution is formidable even to truebelievers, notwithstanding all the encouragements of God's Word. It is useful to realize such scenes, that we may pray, withoutceasing, for wisdom, fortitude, patience, meekness, faith, and lovesufficient for us, should matters come to the worst--(Scott). 

[255] How happy to find a family, in Vanity Fair, whose master willreceive and entertain pilgrims. Blessed be God for the presentrevival of religion in our day, and for the many houses that areopen to friends of the Lamb--(Mason). 

[256] The inquiry of disciples, after suitable company, discoversthat they, with David, love the Lord's saints; and in the excellentof the earth is all their delight (Psa. 16:3). A genuine discoverythis of a gracious heart--(Mason). 

[257] Great, indeed, was the change in the town of Vanity, whenChristiana and her party of pilgrims arrived, compared with thebut recent period when Faithful was martyred. The declarationof liberty of conscience had rendered the profession of vitalgodliness more public, still there was persecution enough to makeit comparatively pure. Dr. Cheever has indulged in a delightfulreverie, in his lecture on Vanity Fair, by supposing, at somelength, how our glorious dreamer would now describe the face ofsociety in our present Vanity Fair. After describing the consequencesthat had arisen from religion having become FASHIONABLE, he hintsat the retrograde movement towards Popery, known under the nameof Puseyism. 'It happened, in process of time, that a part of thepilgrims who remained in Vanity Fair, began to visit the cave ofGiant Pope, and it became a sort of fashionable pilgrimage tothat cave. They brushed up the giant, and gave him medicines toalleviate the hurts from those bruises which he had received in hisyouth; and, to make the place pleasanter, they carefully clearedaway the remains of the bones and skulls of burned pilgrims, andplanted a large enclosure with flowers and evergreens. ' 'The cagein which the Pilgrims were once confined was now never used; somesaid it was consecrated for church purposes, and put under thecathedral, in a deep cell, from which it might again be brought forthif occasion required it. ' The Doctor's description of the presentstate of Vanity Fair is very deeply interesting and amusing--(ED). When religion is counted honourable, we shall not want professors; buttrying 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. Itconquers the prejudices of the worldly, secures their confidence, and brings them under the preaching of the Gospel. They rationallyconclude that they cannot be bad people who do so much good--(Ivimey). 

[259] This monster is Antichrist. The devil is the head; thesynagogue of Satan is the body; the wicked spirit of iniquity isthe soul. The devil made use of the church [the clergy] to midwifethis monster into the world. He had plums in his dragon's mouth, and so came in by flatteries. He metamorphosed himself intoa beast, a man, or woman; and the inhabitants of the world lovedthe woman dearly, became her sons, and took up helmet and shieldto 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 wasdrunken, and did revel and roar. But when her cup is drunk out, Godwill call her to such a reckoning, that all her clothes, pearls, and jewels shall not be able to pay the shot. This beast is comparedto the wild boar that comes out of the wood to devour the churchof God (Psa. 80:13). The temporal sword will kill its body, butspirit can only be slain by spirit; the Lord the Spirit will slayits soul--(Bunyan on Antichrist, vol. 2, p. 47). Is not Antichristcomposed of all the State religions in the world?--(ED). 

[260] For this woman's name and costume see Revelation 17:1-4. Shehas just sent one of her illegitimate sons to England, under theimpudent assumption of Archbishop of Westminster--(ED). 

[261] And that you may be convinced of the truth of this, look backand compare Antichrist four hundred years ago, with Antichrist ashe now is, and you shall see what work the Lord Jesus has begunto make with him; kingdoms and countries He hath taken from her. True, the fogs of Antichrist, and the smoke that came with himout of the bottomless pit, has eclipsed the glorious light of theGospel; but you know, in eclipses, when they are recovering, allthe creatures upon the face of the earth cannot put a stop to thatcourse, until the sun or the moon have recovered their glory. Andthus it shall be now, the Lord is returning to visit this peoplewith His primitive lustre; he will not go back until the lightof 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 ofwhich they have been plundered, under the pretence of assisting toobtain the pardon of sin and the favour of God, the monster willsoon die; when neither rule, nor honour, nor pelf is to be gainedby hypocrisy--(ED). 

[263] This may refer to that noble band of eminent men who, in1675, preached the morning exercises against Popery; among otherswere Owen, Manton, Baxter, Doolittle, Jenkyn, Poole, and manyothers. They were then, and ever will be, of great fame--(ED). 

[264] The plans of Charles II and James II, to re-establish Popery inEngland, were defeated by the union of the eminent Nonconformistswith some decided enemies to Rome in the Established Church; thisbrought them into esteem and respect. Mr. Scott's note on thispassage is--'The disinterested, and bold decided conduct of manydissenters, on this occasion, procured considerable favour bothto them and their brethren, with the best friends of the nation;but the prejudices of others prevented them from reaping all theadvantage from it that they ought to have done. '--(ED). 

[265] David Hume, in his History of England, admitted the invaluableservices of the Puritans, 'By whom the precious spark of libertywas kindled and preserved, and to whom the English owe all theblessings of their excellent constitution. '--(ED). 

[266] This is a most encouraging view of the tender care of theSaviour, to the children of believers committed to His care, bygodly parents. Not by any ceremonial observance, but by constantfervent supplications to the Throne of Grace on their behalf, andby a consistent pious example to train them up in the way in whichthey should go, that when they are old they should not depart fromthe new and living way--(ED). 

[267] Here we frequently find our author speaking of our God andSaviour as Man; he excels in this. It is to be wished that authorsand preachers wrote and spake of the manhood of Jesus, who was aperfect Man, like unto us in all things except sin. The view andconsideration of this is sweet to faith, and endears our Saviourto our hearts--(Mason). 

[268] What cannot Great-heart do? what feats not perform? whatvictories not gain? Who can stand before Great-heart? Diffidenceshall 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, andhis daughter Much-afraid shall be rescued. O for more of Great-heart'scompany!--(Mason). The struggle with Despair may be dangerous, andpainful, 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 inChrist Jesus our Lord. ' Paul demolished the castle, and slew thegiant; 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 theMuch-afraids, Ready-to-halts, and the Feeble-minds, in the Comeand Welcome. 'Poor coming soul, thou art like the man that wouldride full gallop, whose horse will hardly trot! Now, the desire ofhis mind is not to be judged of by the slow pace of the dull jadehe rides on, but by the hitching, and kicking, and spurring, ashe sits on his back. Thy flesh is like this dull jade; it willnot gallop after Christ, it will be backward, though thy souland Heaven lie at stake. But be of good comfort, Christ judgethaccording 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 thehearts of God's children. A more awful character is not in theworld, than the man who assumes the ministerial name and character, without understanding the nature of that ministry of reconciliationwhich is committed to everyone who is really called and sent ofGod--(J. B. ). 

[271]'The wain, ' seven bright stars in the constellation of UrsaMajor, called by country people, the plough, or the wain, or CharlesI's chariot--(ED). 

[272]Those ministers who exercise the greatest affection towardsweak and upright Christians, are most according to the descriptionof pastors, after God's own heart, given in the Scriptures oftruth--(Ivimey). 

[273] Bunyan was peculiarly tender with the weak; they are tobe received, but not to doubtful disputations. Thus, with regardto the great cause of separation among Christians, he says, 'Ifwater-baptism' (whether by sprinkling of infants, or immersing ofadults) 'trouble their peace, wound the consciences of the godly, and dismember their fellowships, it is although an ordinance, forthe present to be prudently shunned, for the edification of thechurch. ' 'Love is more discovered when we receive, for the sake ofChrist, than when we refuse his children for want of water. '--(Bunyanon Baptism, vol. 2, p. 608). When will such peaceful sentimentsspread 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 tocultivate 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 difficultiesresembling mountains--(Ivimey). 

[276] The history of Joseph, with that of Mr. Bunyan, and ofthousands besides, proves, that charges against a godly, innocentman, 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, andshall 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 themanners, without aiming at the conversion of the heart. Nature, inits highest state of cultivation and improvement, is nature still. That which is born of the flesh is flesh, and that which is bornof 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 withhell, and with the everlastingness of misery; but the point, theedge, and the poison of all these thoughts will still be galling, and dropping their stings into the sore, grieved, wounded, frettedplace, which is the conscience, though not the conscience only;for I may say of the souls in hell, that they, all over, are butone wound, one sore--(Bunyan's Greatness of the Soul, vol. 1, p. 119). Well might Mercy say, 'Blessed are they that are deliveredfrom this place!'--(ED). 

[279] O what a blessed thing it is to long for the Word of God soas not to be satisfied without it, and to prize it above and beyondall other things! Love to the Word excites the soul to say withDavid, 'I have longed for Thy salvation, O Lord' (Psa. 119:174). This is a special mark of a gracious soul--(Mason). Every truebeliever longs to be more completely acquainted with the Scripturesfrom day to day, and to look into them continually--(Scott). AbrahamCheer, who perished in prison for nonconformity in Bunyan's time, published a little volume of Poems, in which he compares the Bibleto a looking-glass, in these very appropriate lines--'If morn bymorn you in this glass will dress you, I have some hopes that Godby it may bless you. '--(P. 37)--(ED). 

[280] This doubtless is meant to intimate, that in times of greatanxiety, and in prospect of seasons of difficulty, Christiansdesire above all things the special supports and consolations ofthe Word of God--(Ivimey). 

[281] By this jewelry is probably intimated, that they gave themwritten testimonials of possessing the ornament of a meek andquiet spirit, that they might he recognized as Christian women byother churches--(Ivimey). 

[282] From the names given to these opposers, they appear torepresent certain wild enthusiasts who intrude themselves in theway of professors, to perplex their minds, and persuade them that, unless they adopt their reveries or superstitions, they cannotbe saved. An ungovernable imagination, a mind incapable of soberreflection, and a dogmatizing spirit, characterize these enemies ofthe truth; they assault religious persons with specious reasonings, caviling objections, confident assertions, bitter reproaches, proudboastings, sarcastic censures, and rash judgments. They endeavourto draw them to their party, or drive them from attending toreligion at all. But the Word of God, used with fervent, perseveringprayer, will silence such dangerous assailants, and confirm othersalso--(Scott). 

[283] Truth will make a man valiant; and valour for truth will makea pilgrim fight with wild-headed, inconsiderate, and pragmaticopposers. The blood he loses in such a battle is his honour, thescars he gets are his glory--(Mason). He does not attempt to hidehimself, 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 considerationsstrike the mind--(1). Reliance upon Divine aid, without which wecan do nothing. (2). A right Jerusalem weapon, forged in the fireof love, well tempered with Bible truths. Such a sword will makeeven the angel of the bottomless pit flee, its edge will neverblunt, and it will cut through everything opposed to it. (3). Decision of character, perseverance to the utmost; no trimming ormeanly compounding for truth, but a determination, in the Lord'sstrength, to come off more than conquerors. It is blessed fightingwhen hand and heart are engaged, and the sword grows united toboth--(ED). 

[285] The church of Christ has produced heroes of the first classin point of courage, which they have displayed in circumstancesof great danger. Luther and Knox, and Latimer and Bunyan, weremen of this stamp, each of whom might, with great propriety, havebeen named Valiant-for-the-truth--(Ivimey). 

[286] The reason why so many professors set out, and go on for aseason, but fall away at last, is, because they do not enter intothe pilgrim's path by Christ, who is the gate. They do not seethemselves quite lost, ruined, hopeless, and wretched; their heartsare not broken for sin; therefore they do not begin by receivingChrist as the only Saviour of such miserable sinners. But they setout in nature's strength; and not receiving nor living upon Christ, they fall away. This is the reason of this inquiry, Did you comein at the gate? A question we ought to put to ourselves, and besatisfied about--(Mason). 

[287] Among many puzzling questions which agitate the Christian'smind, this is very generally a subject of inquiry. At the mount oftransfiguration, the Apostles knew the glorified spirits of Mosesand Elias. The rich man and Lazarus and Abraham knew each other. The most solemn inquiry is, to reconcile with the bliss of Heaventhe discovery that some dear relative has been shut out. Shallwe forget them? or will all our exquisite happiness centre in theglory 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 siftedto 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. Pharaohsaid to Moses and the Israelites, 'Ye are idle, ye are idle. 'Men by nature imagine, that time spent in reading the Bible andin prayer is wasted. It behooves all believers to avoid everyappearance of evil; and, by exemplary diligence, frugality, and goodmanagement, to put to silence the ignorance of foolish men--(Scott). 

[290] Worldly people, in opposing the Gospel, descant upon thehypocrisy of religious persons; they pick up every vague reportthat they hear to their disadvantage, and narrowly watch for thehalting of such as they are acquainted with; and then they formgeneral 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 otherarguments have been silenced--(Scott). 

[291] If Judas the traitor, or Francis Spira the backslider, werealive, to whisper these men in the ear a little, and to tell themwhat it hath cost their souls for turning back, it would surelystick 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 thebosom of Christ in less than half an hour. 'Almost thou persuadestme to be a Christian. ' It was but almost, and so he had as goodbeen not at all. He stepped fair, but stepped short. He was hotwhilst 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 werealmost at Heaven's gate, but ran back again!--(Bunyan's HeavenlyFootman). 

[292] How natural is it for carnal men to give an evil report ofthe ways of the Lord; and to discourage those who are just settingout, by telling of the dangers and difficulties they shall meetwith! But here is not one word of the pleasures, comforts, andjoys, that are experienced in the ways of the Lord. No, they feelthem not, they believe not one word about them; therefore theycannot speak of them--(Mason). 

[293] Here we see that valiant soldiers of Christ ascribe allto faith. They set out with faith, and they hold on and hold outby believing. Thus they give all the glory to Christ, who is theobject, 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, andbring on a fatal lethargy. How many professors receive principles, by which they harden themselves in carnal pursuits and sensualgratifications; and others, still preserving a religious name andcharacter, are as dead in their souls, as devoted to the world asthese, though contending for legal principles, and high in theirreligious pretensions!--(J. B. ). 

[295] It behooves all who love their souls to shun that hurry ofbusiness, and multiplicity of affairs and projects, into which manyare betrayed by degrees, in order to supply increasing expenses, that might be avoided by strict frugality; for they load the soulwith thick clay, are a heavy weight to the most upright, rendera 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 along season, consider ye are yet in the world, which is enchantedground. Know your danger of seeking rest here, or of sleeping inany of its enchanting arbours. Though the flesh may be weary, thespirit faint, and the arbours inviting, yet beware. Press on. Lookto the Strong for strength; and to the Beloved for rest in Hisway--(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 preceptsand counsels of Scripture, as well as reliance on its promises;and a habitual application to the Lord by prayer, to teach us thetrue meaning of His Word, that we may learn the way of peace andsafety in the most difficult and doubtful cases--(Scott). 

[299] The Word of God is compared to a map and a lantern; to thesewe 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 joyor 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 begradually drawn back into the world, retaining nothing of theirreligion except certain distorted doctrinal notions--(Scott). 

[302] It is the duty, and will be the practice of pilgrims, tostrive to be instrumental to the good of others. But, at the sametime, it behooves them to take heed to themselves, and watch, lestthey catch harm from them and their conduct--(Mason). 

[303] What a sound sleep of infatuation hath this enchanting worldcast many a professor into! They are proof against all warnings, and dead as to any means of arousing them. When this sleep of deathseizes the soul, it destroys faith, infatuates reason, and causesmen to talk incoherently. They have lost the language of pilgrims. Their state is awful; beware of it; pray against it. For 'if anyman love the world, the love of the Father is not in him' (1 John2:15)--(Mason). 

[304] This view of the Enchanted Ground seems to vary from thatwhich has been considered in the First Part. The circumstances ofbelievers who are deeply engaged in business, and constrained tospend much of their time among worldly people, may here beparticularly intended. This may sometimes be unavoidable; but it isenchanted ground. Many professors, fascinated by the advantages andconnections thus presented to them, fall asleep, and wake no more;and others are entangled by those thorns and briers which 'choke theWord, and render it unfruitful. ' The more soothing the scene thegreater the danger, and the more urgent need is there forwatchfulness and circumspection--(Scott). 

[305] This is a solemn period in the Christian's pilgrimage. In the Heavenly Footman, Bunyan has given some admirable generaldirections--'Because I would have you think of them, take all inshort in this little bit of paper--1. Get into the way. 2. Thenstudy on it. 3. Then strip and lay aside everything that wouldhinder. 4. Beware of by-paths. 5. Do not gaze and stare much aboutthee; but be sure to ponder the path of thy feet. 6. Do not stopfor 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 asthou goest. 8. Take heed of stumbling at the Cross. And, 9. Cryhard to God for an enlightened heart and a willing mind, and Godgive thee a prosperous journey. Yet, before I do quite take myleave of thee, a few motives. It may be they will be as good as apair 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 whoneglects this is a fool. He who sets up and looks for any otherlight to direct him is mad, and knows not what he does. As follyand 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 theheart will bring pilgrims on their knees. He who fears to be or gowrong, 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 gohand 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 monkishowl-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 drawnDown 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 considerwell, that ye have a nature exactly suited to accept of her offers, and to fall in love with her promises. The riches, honours, andpleasures of this world, what mortal can withstand? or who canforego them? No one but he who sees more charms in Jesus, moreglory in His Cross, and more comfort in the enjoyment of His loveand presence; and therefore, is continually looking and crying toHim, 'Turn away mine eyes from beholding vanity. '--(Mason). Many, indeed, are her fair promises and golden dreams. Many hath shebrought to the halter, and ten thousand times more to Hell. O forprecious faith, to overcome the world; and to pass through it, inpursuit of a nobler portion, as strangers and pilgrims!--(Burder). 

[312] Is she not rightly named Bubble? Art thou convinced thatshe is nothing more? Why then dost thou not break loose from herhold? I ask, Why has the world such hold of thee? Why dost thoulisten to her enchantments? For shame! Stir up thy strength, callforth 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. Hisearnest and solemn prayers plainly prove the sense he had of his ownweakness and inability to extricate himself from her enchantments. Though some may appear to despise the dominion of sin, I am convincedthat 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 andenticed by Madam Bubble; and indeed it is by her sorceries thatthe ground itself is enchanted. Madam Bubble is the world, withits allurements and vanities; and whosoever, as Mr. Great-heartsaid, do lay their eyes upon her beauty are counted the enemies ofGod; for God hath said that the friendship of the world is enmityagainst God; and he hath said furthermore, 'Love not the world, nor the things of the world; if any man love the world, the loveof the Father is not in him. ' So Mr. Stand-fast did well to betakehim to his knees, praying to Him that could help him. So if allpilgrims, when worldly proposals and enticements allure them, and they feel the love of the world tempting them, and gainingon them, would thus go to more earnest prayer, and be made morevigilant against temptations, Madam Bubble would not gain so manyvictories--(Cheever). 

[314] The ensuing description represents the happy state of thosethat live in places favoured with many lively Christians, unitedin heart and judgment; and where instances of triumphant deathbedscenes are often witnessed. Aged believers, in such circumstances, have been remarkably delivered from fears and temptations, andanimated by the hopes and earnests of Heaven; so that, while deathseemed bitter to nature, it became pleasant to the soul to thinkof 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 Lordtakes down the earthly tabernacle, when He sees good to receivethe souls of His people into His immediate presence. In plainlanguage, it was reported that Christiana was sick and near death, and she herself became sensible of her situation. 'The arrow sharpenedby love' implies, that the time, manner, and circumstances of thebeliever's death, are appointed by Him 'who loved us, and gaveHimself for us. ' He, as it were, says to the dying saint, 'It isI, be not afraid. '--(Scott). 

[316] This is the faith and patience of this dying Christianheroine, who began her pilgrimage with trembling steps, maintainedher journey with holy zeal, and thus finished her course withjoy--(Ivimey). 

[317] O how blessed is the death of the righteous, who die in theLord! Even a wicked Balaam could wish for this. But it will begranted to none but those who have lived in the Lord; whose soulshave been quickened by His Spirit to come unto Jesus, believe inHim, and glory of Him as their righteousness and salvation--(Mason). 

[318] Evident decays of natural powers as effectually convince theobserving 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; thosearound them, by a cruel compassion, soothe them in the delusion;so that numbers die of chronic diseases as suddenly as if they hadbeen shot through the heart. Perhaps the author had some referenceto those inexplicable presages of death which some persons evidentlyexperience--(Scott). 

[319] See the joyful end of one ready to halt at every step. Takecourage hence, ye lame, halting pilgrims--(Mason). 

[320] The tokens are taken from that well-known portion ofScripture, Ecclesiastes 12:1-7; in which the dealings of the Lordare represented as uniformly gentle to the feeble, trembling, humblebeliever; and the circumstances of their deaths comparativelyencouraging and easy--(Scott). 

[321] In the Holy War, the doubters having been dispersed, threeor four thrust themselves into Mansoul. Now, to whose house shouldthese Diabolic doubters go, but to that of Old Evil-questioning. So he made them welcome. Well, said he, be of what shire yonwill, 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 asalvation-doubter; and the fourth said, I am a grace-doubter. Iam persuaded you are down boys, and are one with my heart, saidthe old gentleman--(ED). 

[322] Pilgrims, mind this. It is as much your duty to strive, in thestrength of the Lord, against unreasonable doubts and slavish fears, as against sin; nay, are they not, in their own nature, the worst ofsins, as they spring from infidelity, and dishonour God's precioustruth, glorious grace, and everlasting salvation? Never, never, then, cherish or give way to them, but resist, and shut the door ofyour hearts against them--(Mason). 

[323] How various is the experience of Christians in the hour ofdeath. Christian and Hopeful inquired 'if the waters were all ofa depth. ' The answer was, 'You shall find it deeper or shallower, as you believe in the King of the place. ' 'What ailed thee, OJordan, that thou wast driven back?' The answer is, 'At the presenceof the Lord: at the presence of the God of Jacob. ' In proportionas a Christian can say, 'for me to live is Christ, ' in thatproportion may he hope to find the water shallow, and feel supportto his feet in the trying passage--(ED). 

[324] In the truth of Jesus is victory. He who is valiant for itshall 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 bringnear and realize the sight of Christ in glory! Do we indeed seeChrist by the eye of faith? Is He the one, the chief object ofour soul? Verily, then we shall count our days on earth toilsomeones, and long for the full fruition of Him in glory. O it willbe our great glory to see that dear Man, whose blessed head wascrowned 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 wesee Him as He is!--(Mason). 

[326] This speech has been justly admired as one of the moststriking passages in the whole work; but it is so plain that itonly requires an attentive reader. It may, however, be worthy ofour observation, that, in all the instances before us, the pilgrimsare represented as resting their only dependence, at the closingscene, on the mercy of God, through the righteousness and atonement ofHis Son; and yet recollecting their conscious integrity, boldnessin professing and contending for the truth, love to the cause, example, and words of Christ, obedience to His precepts, delightin His ways, preservation from their own iniquities, and consistentbehaviour, as evidences that their faith was living, and theirhope warranted; and in this way the retrospect conduced to theirencouragement. Moreover, they all concur in declaring that, while they left their infirmities behind them, they should taketheir graces along with them, and that their works would followthem. '--(Scott). 

[327] O who is able to conceive the inexpressible, inconceivablejoys 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 ofthe Father; what solace then must the soul be filled with, thathath the possession of Him to all eternity! O what acclamationsof joy will there be, when all the children of God shall meettogether, without fear of being disturbed by the anti-Christian andCainish brood! If you would be better satisfied what the beatificvision means, my request is, that you would live holily, and goand 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 sufferedto continue in life for a time, for the increase of the church inthe place where they dwelt. He doubtless intended to write a ThirdPart of his 'Pilgrims Progress, ' founded upon this circumstance, with a design, probably to show the influence of real religionand evangelical sentiments on persons in business and in domesticlife--(Ivimey). 

[329] The view of the peaceful and joyful death of the pilgrims, cannot but affect every reader; and many, perhaps, may be ready tosay, 'Let me die the death of the righteous, and let my last endbe like his'; but, except they make it their principal concern tolive the life of the righteous, such a wish will be frustrated. Ifany man, therefore, doubt whether this allegory do indeed describethe 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 toGod, from whom alone 'cometh every good and perfect gift, ' to enablehim to determine this question. But let such as own themselves tobe satisfied that it does, beware lest they rest in the pleasureof reading an ingenious work on the subject, or in the abilityof developing many of the author's emblems. Let them beware lestthey be fascinated, as it were, into a persuasion that they actuallyaccompany the pilgrims in the life of faith and walking with God, in the same measure as they keep pace with the author in discoveringand approving the grand outlines of His plan. And let everyonecarefully examine his state, sentiments, experience, motives, tempers, affections, and conduct, by the various characters, incidents, and observations, that pass under his review--assuredthat this is a matter of the greatest consequence. We ought not, indeed, to call any man master, or subscribe absolutely to allhis sentiments; yet the diligent practical student of Scripturecan scarcely doubt that the warnings, counsels, and instructionsof this singular work agree with that sacred touchstone, or thatcharacters and actions will at last be approved or condemned by theJudge of the world, in a great degree according to the sentencepassed on them in this wise and faithful book. The Lord grantthat both the writer and readers of these observations 'may findmercy in that day, ' and be addressed in these gracious words, 'Come, ye blessed of My Father, inherit the kingdom prepared foryou from the foundation of the world. '--(Scott). 

***

THE HOLY WAR, MADE BY SHADDAI UPON DIABOLUS, FOR THE REGAINING OF THE METROPOLISOF 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. ' Touse the words of Mr. J. Montgomery, 'It is a work of that masterintelligence, which was privileged to arouse kindred spirits fromtorpor 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 verysuperior 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 ourgreat allegorist. [1] In addition to this is a whole length figureof the author, with a representation of Heart-castle on his leftbreast; the town of Mansoul, behind, being partly seen throughhim; Emmanuel and his army on the heart side, and Diabolus withhis dragons on his right. From the publication of this popularbook in 1682, it has been constantly kept in print, so that it isimpossible to calculate the numbers that have been circulated. Astime rolls on, the 'Holy War, ' allegorized by John Bunyan, becomesmore and more popular; nor can there be a doubt, but that so longas the internal conflict and spiritual warfare between the renewedsoul and its deadly enemies are maintained, this book will becomeincreasingly popular. 

The 'Holy War, ' although so very extraordinary an allegory, has notbeen translated into so many languages, nor has it been so muchread in English, as the 'Pilgrim's Progress. ' This would naturallyarise from the Pilgrimage being a more simple narrative. It is ajourney full of the most striking scenery and incidents, which isread with the deepest interest by all classes, from the childrenin a work-house to the profoundest Christian philosopher. The factswhich are intended to be impressed upon the mind by the force ofthe allegory, are seen and appreciated by the Christian withoutrequiring much investigation; while the 'Holy War' is carried onunder an allegorical representation by no means so transparent. Man's soul is figured under the simile of a town, which havingsurrendered to an insidious and mortal enemy, is besieged by itslawful Sovereign with all the 'pomp and circumstances' of war;the arch-enemy is driven out, the town retaken, new-modelled, andgarrisoned by Emmanuel. 

To the Christian, whose aim and end is peace, war presents a mostforbidding aspect. He loves not to see the garments rolled in blood, nor to hear the dying groans of the wounded, nor the heart-rendingcries 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 ofsuch scenes, produces painfully interesting sensations; but eventhese are not so strong or intense as those delightful feelings whichpervade the mind while watching the poor pilgrim in his strugglesto get through the Slough of Despond, his terror under the flamesof Mount Sinai, his passing unhurt the darts from Beelzebub'scastle, and his finding refuge at the Wicket Gate. It is true, thatthe most delicate Christian must become a stern warrior--the mostsensitive ear must be alarmed with the sound of Diabolus' drum, andat times feel those inward groanings which cannot be uttered--passthrough 'the fiery trial, ' and 'endure hardness, as a good soldierof Jesus Christ'; while at other periods of his experience, flushedwith victory, he will cry out, 'Who shall separate us from thelove of Christ?' We must fight the good fight of faith, or we cannever lay hold on eternal life. We must be engaged in this holywar, and FIGHT or PERISH. There is no neutrality, no excuse thatcan be awaiting at the day of judgment. The servant of Christ istherefore found trusting in the Captain of salvation, furnishedwith the whole armour of God, with which his soul is clothedby the Holy Spirit--having the shield of faith, the helmet, thebreastplate, the two-edged sword. It was being thus mysteriously, invulnerably armed, that gave the delicate, learned, pious LadyAnne Askew strength to triumph over her agonies, when the Papistsdisjointed every bone and sinew of her body on the rack. Herspiritual armour enabled her with patience to bless God at thestake, when, for refusing to worship Antichrist, she was burnedin Smithfield, and her soul ascended to heaven in a flaming fierychariot. It is the same spiritual armour, the same Captain toguide, the same Spirit to sanctify, the same Father to bless us, by which alone we can become more than conquerors over our vigilantand powerful enemies. The Holy War is in this volume presented tous by an old, experienced, faithful warrior; it is an allegoricalnarrative, written by a master hand, guided by deeply penetrating, searching powers of mind. It is his own severe brunts with thegreat enemy, who is aided by his army of pomps, vanities, lusts, and allurements, many lurking within, disguised to appear likeangels, while under their masquerade dress they are very devils. It is written by one who possessed almost boundless resources ofimagination. It is more profound, more deeply spiritual than thepilgrimage from Destruction to the Celestial City; and to understandits hidden meaning, requires the close and mature applicationof the renewed mind. There are, alas! comparatively few that areblessed with spiritual discernment; and even of these, there arebut few inclined to mental investigation and research. These arereasons why it has not been so popular a book as the 'Pilgrim'sProgress. ' To aid those whose time for reading is limited, notesare given, by which obsolete words and customs are explained, andthe reader assisted to appreciate the beauties, and to understandthe meaning of this allegory. It is earnestly hoped that manywill richly enjoy the comforts, instructions, consolations, andstrength which the author ardently wished to convey to Zion'swarriors, 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 conspicuousin all Bunyan's works, and which most resplendently appear in hisallegorical writings. That genius became hallowed and sanctifiedby prison discipline, by an intense study of the Sacred Scriptures, and by his controversies with great men of various sects andparties. In the 'Holy War' Bunyan's peculiar genius shines forthin its most beauteous lustre; the whole is new, genuine, flowingforth from his own deep and rich experience. It is, in fact, thesame narrative that he had published under the title of 'GraceAbounding to the Chief of Sinners, or a brief and faithful relationof the exceeding mercy of God, in Christ, to his poor servant JohnBunyan. ' This simple, heart-affecting narrative, is here relatedunder the allegorical representation of the 'Holy War. ' In this, all the circumstances of his conviction of sin, and his conversionto God, are narrated with startling interest from the firstalarm--his being roused from a state of death-like lethargy, hisopposition to the grace of God, his refusals of the invitations ofEmmanuel, and his being at length conquered to become a monumentof divine mercy--a temple of the Holy Ghost. Then came his declensionby carnal security, and his misery in that state, until he wasfinally reconquered; and his heart is permanently occupied byEmmanuel. The 'Grace Abounding, ' aided by the marginal notes ofthe author to the 'Holy War, ' forms a very valuable key to themysteries of this allegory; without their aid some passages wouldbe found deeply mysterious, and hard to be understood. Nor canthis be considered extraordinary, when it is recollected that thewhole of the allegory is a revelation of scenes, feelings, hopes, fears, and enjoyments, which are unknown, unfelt, and invisible toall except to those whose minds are enlightened by Divine truth;and even of these, very few have had the deep and trying experiencewith which the author was exercised. 

That the 'Holy War' allegorically represents Bunyan's personalfeelings, is clearly declared by him in the poetical Introductionor Address to the Reader, prefixed to the book. He adverts tobooks 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 seeDiabolus and Mansoul so agree. '

Some editor, imagining that Bunyan could never have so rejoiced, forgetting his own words in the fourth section of his 'GraceAbounding'--'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 seeDiabolus and Mansoul so agree. '

This alteration, which perverts the author's meaning, appearsin a London edition, 1752, and has been copied into many moderneditions, even into those by Mason and Burder. [2]

The author having in the above lines described his unconvertedstate, 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 seeThat Mansoul's matchless wars no fables be. '

The narrative of this eventful war is authenticated by his personalfeelings while under the chastising, correcting, hand of his heavenlyFather; in his new birth and subsequent experience; in bringinghis soul from darkness to marvellous light, and from the wretchedbondage of sin to the glorious liberty of the gospel. This addressis closed with a very important notice, which all our readersshould keep constantly in mind--it is to attend to the author'skey 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 knowMy 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 toquit the gin and beer-drinking practice of bell-ringing, to whichin his youth he was so much addicted. It is recorded in his 'GraceAbounding, ' Nos. 33 and 34. [3]

The form and order of the narrative is exceedingly beautiful, anddeeply interesting to those who have been engaged in a similarwarfare. Passing over the short and vivid narration of the fall ofman, our personal feelings are excited by witnessing the methodsof grace, adapted by a covenant-keeping God and Father, to rescuehis people from their natural state of Diabolonian slavery. Many ofthe incidents will bring, to the enlightened reader's recollection, the solemn and powerful impressions under which he struggled, whenopposing the invitations of Emmanuel. His holy joy, when a senseof 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 doubtsand fears for their soul's safety, because they have never passedthrough the same feelings which fitted Bunyan for a sphere ofextraordinary usefulness. God brings his lambs and sheep into thefold by such means as are agreeable to his infinite wisdom andgrace. Some surrender at the first summons; others hold out duringa long and distressing siege. 'God's ways are not our ways. ' Allour anxious inquiries should be, Is Emmanuel in Heart-castle? ishe 'formed in me the hope of glory?' do I live and believe in himwho has immutably decreed that 'whosoever'--be he rich or poor, learned or unlearned--if he 'liveth and believeth in me, shall neverdie?' It matters not, as to my salvation, whether the siege waslong 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, andhe changeth not. In proportion to the trouble that I gave to myConqueror, so should be my zealous, holy, happy obedience to hiscommands. Much is expected from those to whom much as been forgiven. The Conqueror, by his victory, fits us for those peculiar dutiesto which he intends to devote us in extending his kingdom. Inthe history of this war, the reader's attention will be naturallyarrested by the fact that Mansoul, having voluntarily surrenderedto the dominion of Satan, made no effort to relieve herself. Nospiritual feelings lurked in the walls to disturb the reign ofDiabolus; not even a prayer or a sigh breaks forth from her heartfor deliverance; she felt not her degradation nor her danger; shewas dead while she yet lived--dead in sin; and from this statewould have sunk, as thousands have, from spiritual and temporaldeath into eternal and irretrievable ruin. The first conception ofa scheme for her deliverance from such awful danger, arises inthe celestial court of her Creator; grace lays the foundation, and raises the top-stone. All the redeemed of God will unite inone song, 'Not unto us, O Lord; not unto us, but unto thy namegive glory. ' A covenant is made, ordered in all things and sure, tosave Mansoul; and from this emanates the vast, the costly designof her deliverance. To effect this great object, the Mosaicdispensation--the Law, with all its terrors, is sent, in fearfularray, to conquer or destroy. This is allegorically representedunder the similitude of an army of forty thousand warriors, 'stout, rough-hewn men, fit to break the ice, and make their way by dintof sword. ' They are under the command of four captains, each withhis ensign--Boanerges and Thunder, Conviction and Sorrow, Judgmentand Terror, Execution and Justice. To resist this force, Diabolusarms 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 andHeady. He arms Mansoul with the whole armour of Satan, which isvery graphically described. Summons after summons is unheeded. The death of friends, sickness, and troubles, pass by apparentlywithout any good result. They 'will not hearken to the voiceof charmers, charming never so wisely. ' At length, the townis assaulted, conscience becomes alarmed, but the will remainsstubborn. The beleaguering of the town--planting the ensigns--throwingup batteries--the slings casting, with irresistible force, portionsof the Word into the mind--the battering-rams beating upon thegates, especially Eargate--exciting alarm under the fear of thejust and awful punishment due to sin--all are described with anextraordinary knowledge of military terms and tactics. The episodeof the three volunteers who enlisted under Shaddai, into CaptainBoanerges' company--Tradition, Human-wisdom, and Man's-invention--areinimitably beautiful. When they were aught in the rear, and takenprisoners--'as they did not live so much by religion as by thefates of fortune'--they offer their services to Diabolus, and arejoined to Captain Anything's company. After a few sharp assaults, convictions of sin alarm the conscience, and six of Diabolus' newAldermen are slain with one shot. Their names are well worthy anattentive consideration, showing what open vices are abandoned uponthe 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 insteadof beauty; with shows of the shadow of death. ' Thus was it withDavid--'My soul is cast down within me: deep calleth unto deep atthe noise of thy waterspouts; all thy waves and thy billows aregone over me' (Psa 42:6, 7). 

All the assaults of Moses and the Law are ineffectual; the gatesremain closed against her King and God. The thunders of Sinai andthe 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, andsecure the victory. The angelic hosts desire to look into thesethings--they are the peers of the heavenly realm--the news 'flewlike lightning round about the court'--and the greatest peersdid covet to have commissions under Emmanuel. The captains thataccompany him in this grand expedition are Faith, Hope, Charity, Innocence, and Patience. Mansoul is to be won by persuasion toreceive her Saviour. The cost of the enterprise is vast indeed;the army is numerous as our thoughts, and who can number 'themultitude of his thoughts?' The battering rams and slings, we aretold by the margin, mean the books of Sacred Scripture, sent to usby the influence of the Holy Ghost. Emmanuel is irresistible--Mansoulis taken--Diabolus is dragged out, stripped of his armour, and sentto the parched places in a salt land, 'seeking rest, but findingnone. '

The heart at first trembles lest punishment should be justly pouredout upon her for treason, but it becomes the throne of its lawfulKing; and instead of God's anger, his pardon and blessings areproclaimed, and Mansoul is filled with joy, happiness, and glory. 

Reader, can you call to mind the peace and holy enjoyment whichtook possession of your soul, when--having passed through thefears and hopes, the terrors and alarms, of the new birth--you satdown, for the first time, at the table of the Lord, to celebratethe wonders of his grace? Then you rejoiced in hope full ofimmortality; then you could exclaim, 'O tidings! glad tidings! goodtidings of good, and of great joy to my soul!' 'Then they leapedand skipped upon the walls for joy, and shouted, Let Emmanuel livefor ever!' And then you fondly thought that happiness was securefor the rest of your pilgrimage, until your glorified spirit shouldenter into the celestial city. 

Alas! your enemies were not dead. They insidiously seized anunguarded moment. Remiss in watchfulness, and formal in prayer, Carnal-security invade the mind. Your ardent love is cooled--intercoursewith heaven is slight--and by slow degrees, and almost unperceived, Emmanuel leaves Heart-castle; and the prince of the power of theair promotes the treason, and foments rebellion, by the introductionof loose thoughts, under the name of harmless mirth. The newssoon reach Diabolus, and an infernal conference, or dialogue ofdevils, is revealed by our author; who had watched the course andcauses of spiritual declension, and was not 'ignorant of Satan'sdevices. '

The malignant craft and subtilty displayed in Satan's counsel, aredescribed in a manner far beyond an ordinary imagination. Theydisplay the almost unbounded resources of genius and invention sorichly possessed by the prince of allegorists, John Bunyan. Itreminds us of the dialogue between Lucifer and Beelzebub, in thatrare work by Barnardine Ochine, a reformer, published in 1549, called, A Tragedy or Dialogue of the unjust usurped Primacy ofthe Bishop of Rome. [4] In this is represented, in very popularlanguage, the designs of Lucifer to ruin Christianity by theestablishment of Popery. Lucifer thus addresses his diabolicalconclave--'I have devised to make a certain new kingdom, replenishedwith idolatry, superstition, ignorance, error, falsehoods, deceit, compulsion, extortion, treason, contention, discord, tyranny, andcruelty; with spoiling, murder, ambition, filthiness, injuries, factions, sects, wickedness, and mischief; in the which kingdomall kinds of abomination shall be committed. And notwithstandingthat it shall be heaped up with all kinds of wickedness, yet shallthe [professed] Christian men think it to be a spiritual kingdom, most holy and most godly. The supreme head of this kingdom shallbe a man which is not only sinful, and an abominable robber andthief, but he shall be sin and abomination itself; and yet, forall that, shall be thought of Christian men a God in earth, andhis 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 sendmy son into the world, who, for the destruction and condemnationof mankind, shall so advance himself that he shall take upon himto be made equal with God. ' 'I will, by craft and diligence, shadowand cover superstition and idolatry with a fair face, and beautyof holy ceremonies, that men shall be made so drunken and so amazedwith this outward pomp and show, that they shall not be able todiscern truth from falsehood, when they be drowned in the floodof idolatry and superstition. ' 'I will cause them to be most crueltyrants and butchers of Christ and his members, under a pretenceof zeal to the house of God. They shall hide their uncleannessand filthy behaviour with an exceeding wide cloak of hypocrisy, and with glorious shining titles. ' Thus this intrepid reformeropened up the origin, the development, the desolations, of Popery;and, with a similar knowledge of Satan's devices, the NonconformistBunyan shows the means by which Diabolus urges the young Christianinto a backsliding state. 'Let our Diabolonian friends in Mansouldraw it into sin, for there is nothing like sin to devour Mansoul;while we will send against it an army of twenty or thirty thousandsturdy terrible doubters. Sin renders Mansoul sick and faint, whiledoubts are by it made fierce and strong. ' At length Diabolus andhis army of doubts march from Hellgate Hill to Mansoul: the orderin which they are placed, and the names of the officers, are veryinstructive, as well as curious. Election-doubteres, under CaptainRage--Vocation-doubters, commanded by Captain Fury--Grace-doubters, led by Captain Damnation--Faith-doubters, under Captainled by Captain Brimstone--Resurrection-doubters, by CaptainTorment--Salvation-doubters, under Captain Noease--Glory-doubters, commanded by Captain Sepulchre--Felicity-doubters, led by CaptainPasthope. Incredulity was Lord-general, and Diabolus was Kingand Commander-in-chief. The roaring of the drum--their alarmingoutcries, Hell-fire! Hell-fire!--their furious assaults--themultitude of doubts--and the perplexity of poor distracted Mansoul, are admirably and truly narrated. The town makes a sortie in thenight, but Diabolus and his legions, experienced in night work, drive them back, and severely wound Captains Faith, Hope, andExperience. Again the gates are assaulted, and Diabolus and hisdoubters gain an entrance, by the senses, into the town, but cannotforce the heart; and Mansoul is reduced to the greatest straitsand sadness. In this extremity, prayers are incessantly offered upto Emmanuel; but, for a long time, they can obtain no satisfactoryanswers. Both parties are on the alert; but Diabolus finds itimpossible, either by treachery or by storming with his legionof doubts, to gain possession of Heart-castle. Being worsted ina general engagement, the doubters are slain, and are buried withtheir armour; yea, all that did but smell of a Diabolonian Doubter. The arch-fiend now enters upon a new mode of assault--he sends fora reinforcement, to try the effect of persecution; and obtains anarmy of fifteen thousand Bloodmen, from the province of Loathgood. Tothese were added ten thousand new Doubters, under their commanderold Incredulity. These Bloodmen were 'rugged villains, and haddone feats heretofore'; 'they were mastiffs, and would fasten uponfather, mother, brother, yea, upon the Prince of princes. Amongtheir officers is Captain Pope, whose colours were the stake, theflame, and the good man in it. ' To these I would humbly suggest thepropriety of adding one more--it is Captain State-religion, uponwhose standard should be represented the Nonconformist John Bunyanin a damp, dreary dungeon, writing his 'Pilgrim's Progress, ' withhis poor blind child at his feet. O persecutor, whether you burnor imprison a Nonconformist, or harass him in Ecclesiasticalcourts, or seize his goods to support forms or ceremonies which hebelieves to be Antichristian, your commander is old Incredulity--yourking is Diabolus! The Bloodmen send a summons to Mansoul 'as hot asa red hot iron, ' threatening fire and sword, and utter destruction;but the God who visited our pious author in prison, and cherishedand comforted him in his twelve years' sufferings under persecution, came to the relief of Mansoul. The Diabolonian army is routed--theDoubters are slain, excepting a few who escaped--the Bloodmenor persecutors were not to be slain, but to be taken alive. Theprisoners are brought to trial, with all the forms and solemnitiesof law; and the narrative concludes with a most admirable chargefrom Emmanuel to keep Mansoul in a state of the most prayerfulvigilance. Enemies still lurk within, to keep her humble; that shemay feel her dependence upon God, and be found much in communionwith him. 'Believe that my love, ' says Emmanuel, 'is constant tothee. 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 mostretentive memory, and a fertile imagination, enabled our pilgrimforefather to gain much knowledge in a short time. He had beenengaged, as a private soldier, in the Civil war; and was at thesiege of Leicester, when it was taken by Prince Rupert. This gavehim a knowledge of the meaning of trumpet or bugle sounds; so that, when the trumpeters made their best music, in the expectation ofEmmanuel'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 imprisonmentfor conscience sake about ten years, when he published the 'HolyWar. ' In this interval of time, although labouring incessantly towin souls to Christ, being a very popular preacher, yet he musthave found time to gratify his incessant thirst for knowledge;gaining that he might communicate, and in imparting it, receivinginto his own mind a rich increase. This would doubtless lead himto read the best of our Puritan and Nonconformists' works, so thatwe find him using the Latin words primum mobile, carefully notingin the margin that he meant 'the soul'; and from hence he musthave scraped acquaintance with Python, Cerberus, and the furies ofmythology, whom he uses in this war, describing accurately theirnames and qualities. 

At first sight, it may seem strange that the armies, both withinand without the city, should be so numerous, as it is but one manwho is the object of attack and defence--one human body, containingone immortal Mansoul; but if the reader reflects that every soldierrepresents a thought, who can number them? At one time, by thesin-sickness, eleven thousand--men, women, and children--died inMansoul! this is interpreted by Bunyan to mean, that the menrepresented 'good thoughts'--the women, 'good conceptions'--andthe children, 'good desires. ' The town is assaulted by thirty orforty thousand doubts, very curiously and methodically arranged. 

The value of the marginal notes is very great, throwing immediatelight upon many difficult passages. Every reader should make freeuse of the key which lieth in the window [the margin]. The valueof this key is seen by a few quotations. Thus, when Diabolus beata charge against the town, my Lord Reason was wounded in thehead--the brave Lord Mayor, Mr. Understanding, in the eye--and'many also of the inferior sort were not only wounded, but slainoutright. ' The margin explains this as meaning 'Hopeful thoughts. 'When the enemy broke into the town at Feelgate, during a night ofterror, and got possession, it is described as being accompaniedby all the horrors of war--by atrocities probably even greaterthan those perpetrated by Rupert's cavaliers at Leicester. 'Youngchildren were dashed in pieces, yea, those unborn were destroyed. ''The women were beastlike abused. ' This is interpreted by twomarginal notes--'Good and tender thoughts, ' 'Holy conceptions ofgood. '

The storming of Leicester took place in the night, and furnishedBunyan, who was an eyewitness, with a correct notion of raisingthe standard, beleaguering the city, and forcing the gates, and alively view of the desolations he describes. Awful as is his accountof the sacking of Mansoul, with its murders and desolations, yetit may prove to be a good description of the conduct of PrinceRupert and his cavaliers at the storming of Leicester. Strike outthe name of Diabolus, and insert Rupert, and put Leicester insteadof Mansoul, and the account of the brutal conduct of the Royalarmy will be found accurately described. Lord Clarendon, who wroteto gain the smiles of royalty, plainly tells us that, when PrinceRupert and the King took Leicester, 'The conquerors pursuedtheir advantage with the usual license of rapine and plunder, andmiserably sacked the whole town, without any distinction of personsand places. Churches and hospitals, as well as other houses, weremade a prey to the enraged and greedy soldier, to the exceedingregret of the King. ' Clarendon goes on to account for the exceedingregret of Charles: it was because many of his faithful friendshad suffered, in the confusion of this murderous scene of rapineand plunder. 

In the 'Holy War, ' Bunyan has not been, nor can he ever be, chargedwith 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 Warwith the Devil, or, the Young Man's Conflict with the Powers ofDarkness. It is a series of admirable poetical dialogues on thecorruption and vanity of youth, the horrible nature of sin, anddeplorable condition of fallen man; with the rule of conscienceand of true conversion. It has nothing allegorical in it, but isreplete with practical warnings and exhortations. No one had everattempted, under the form of an allegory, to describe the internalconflict between the powers of darkness and of the mind in therenewed man; the introduction of evil thoughts and suggestions, their unnatural union with the affections, and the offspring ofsuch union, under the name of Diabolonians, who, when Mansoul iswatchful unto prayer, lurk in the walls; but when in a backslidingstate, are tolerated and encouraged openly to walk the streets. Some have supposed that there is a slight similarity between thedescription, given by John Chrysostom of the battle between thehosts of hell and mankind, and John Bunyan's 'Holy War. ' It isnot at all probable that Bunyan was acquainted with Chrysostom onthe Priesthood, which was then locked up in the Greek language, but has been since translated into English. Nor can we find anysimilarity between the work of the pious apostolically descendedtinker, and the learned Greek father. Chrysostom's picture of thebattle is contained in a letter to Basil, urging him to becomea minister of the gospel. It is in words to this effect:--'Pentup in this body, like a dungeon, we cannot discern the invisiblepowers. Could you behold the black army of the devil and his madconflict, you would witness a great and arduous battle, in whichthere is no brass or steel, [5] no horses or wheeled chariots, nofire and arrows, but other instruments much more formidable. Nobreastplates, or shields, or swords, or darts. The very sight ofthis accursed host is alone sufficient to paralyze a soul whichis not imbued with courage furnished by God, and with even greaterforesight than valour. Could you calmly survey all this arrayand war, you would see, not torrents of blood or dead bodies, butfallen souls! You would see wounds so grievous, that human war, with all its horrors, is mere child's play or idle pastime, incomparison to the sight of so many souls struck down every day bySatan. ' Thus this learned Greek father very eloquently representsthe great battle of Satan and his hosts, against all mankind. Butfor a description of the internal conflict, Diabolus and his armyof 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, norcan 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 ofour fellow-men. We must call upon all the resources of our minds, and while there is unity within, no resisting or treason--while theHoly Spirit strengthens and inclines the will, the understanding, the conscience, the affections, and all our powers are unitedto resist Satan, God fights for us, and the heart is safe underthe gracious smiles of our Emmanuel. May we never forget thatour spiritual life is totally dependent upon him, in whom, as tothe body, we live, and move, and have our being. But when doubtsenfeeble us, and Bloodmen harass us, there is no help from man. No pope, cardinal, archbishop, minister, or any human power canaid us; ALL our hope is in God alone; every effort for deliverancemust be by fervent prayer and supplication, from the heart andconscience, directly to God. Our petitions must be framed by theHoly Ghost, and presented unto Shaddai, not by priest or prelate, butby our Emmanuel, Jesus Christ, the only intercessor and mediator. 

The attentive reader of Bunyan's works will notice the differencebetween the trial of Faithful in the 'Pilgrim's Progress, ' andthat of the prisoners brought to the bar as traitors in the 'HolyWar. ' The judge and jury are particularly overbearing to Faithful, much more so than to the Diabolonians. Still there is one verystrong feature in which they all agree. The prisoners are allbrought to their trial, not that their guilt or innocence mightbe proved, but in order to their condemnation and execution. Allare brought up in chains, a custom which then was very prevalent, if not universal, but which is now only read of as a cruel practiceof a bygone age. 

There are a few riddles or questions arising out of this narrative, the solving of which may afford instructive amusement to thereader. What is meant by the drum of Diabolus, which so terrifiedMansoul? Refer to Galatians 3:10; Hebrews 6:4-8; 1 John 5:16; Hebrews12:29. Why were the troops numbered at forty thousand, that cameup to alarm and convince Mansoul of sin, or righteousness, and ofjudgment, 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 countryenslaving the barbarous people (the margin informs us that theunbeliever never fights the Doubters). Why do they go by fives, nines, and seventeens? Do these odd numbers refer to the ninecompanies of Doubters, and eight of Bloodmen, who were underthe 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 doubtsunited to eight kinds of Bloodmen or persecutors. 

In a work so highly allegorical, and founded upon a plain narrativeof facts in the experience of the author, the editor deemed itneedful to add numerous notes. These contain all that appeared tobe explanatory or illustrative in other commentaries, with many thatare original; obsolete terms and customs are explain; referencesare given to about fifty passages in the 'Grace Abounding, ' thatthe reader's attention may be constantly directed to the solemntruths which are displayed under this delightful allegory. Theeditor has the consolation of hoping that the result of great labourcan do no injury. Those whose deep experience in the spiritualwarfare enables them to understand and enjoy the allegory, canpass them by; while many of the poor but immortal souls engagedin this warfare, who are not deeply experienced, may receive aidand encouragement to persevere, until they shall exclaim, Thebattle is fought, the victory is won, eternal praises to the greatand gracious Emmanuel. 

Reader, I must not detain you much longer from the pleasure ofentering upon a narrative so deeply interesting to all who possessthe understanding heart--an allegory, believed by very many to bethe most beautiful and extraordinary that mere human genius evercomposed in any language. O consider the worth of an immortal soul!God sent his servants, Moses and the prophets, with their slingsand battering-rams, their great and precious promises to the earlyprophets, who have faithfully handed them down to us; and then cameEmmanuel and his heavenly army, and all this to conquer Mansoul!Without the shedding of blood, there is no remission of sin. Theblood of bulls and of goats cannot wash out our stains. We mustbe found in Christ as part of his mystical body, and thus inperfection obey the Divine law, and then, through the sin-atoningoffering of Emmanuel, God's equal, eternal Son, a fountain isopened for sin and uncleanness, in which our souls, being purified, shall be clothed with the garment of salvation. Who can calculatethe worth of his immortal soul, that God himself should pay socostly a price for its redemption! May the desire of every readerbe, O that my soul may be engaged in this holy war, my ears bealarmed by the infernal drum of Diabolus, that my Heart-castlemay receive the King of salvation, and Christ be found there thehope of glory. Then may we feel the stern necessity of incessantwatchfulness and prayer against carnal security, or any othercause of backsliding, with its consequent miseries. 

Well may the world wonder, how a poor travelling tinker couldgain the extraordinary knowledge, which enabled him to become thegreatest allegorical writer that the world ever saw. The reason isobvious, he lived and moved and had his being in the atmosphereof God's revealed will. It was this that enabled him to take thewings of the morning, and fly not only to the uttermost parts ofthe visible but of the invisible world; to enjoy scenes of lightand glory, such as Gabriel contemplated when he came from heavento Nazareth, and revealed to Mary her high destiny--that her Sonshould be the promised Saviour, who should bear the government ofthe universe upon his shoulders--whose name was Wonderful--Counsellor--theMighty God--the everlasting Father--the Prince of Peace--Emmanuel, God with us. 

Bunyan's industry and application must have been intense, he couldnot by possibility for a single moment say, 'soul take thine ease, 'inglorious, destructive ease. His hands had to labour for hisbread, 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 havesaid 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 labourfor his household--that blessed industry left him no opportunityfor weaving a web of unmeaning casuistic subtilties, in whichto entangle and engulph his soul, like a Puseyite or a GermanRationalist. The thunders and lightnings of Sinai had burnt upall this wood, hay, and stubble, and with child-like simplicity hedepended upon the Holy Spirit, while drawing all his consolationsand all his spiritual supplies from the sacred Scriptures. 

Bunyan's narrative of the Holy War, from its commencement in thefall of man to that splendid address of Emmanuel with which itconcludes, has been the study of the Editor for more than fortyyears, and he hopes that no future year of the residue of his lifewill be spent without reading this solemn, soul-stirring, delightfulnarrative. 

GEO. OFFOR. Hackney, April 1851

TO THE READER. 

'Tis strange to me, that they that love to tellThings done of old, yea, and that do excelTheir equals in historiology, Speak not of Mansoul's wars, but let them lieDead, 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 reportsAre 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 thingsOf 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 anyThat are acquainted with those historiesThat Mansoul, and her wars, anatomize. Then lend thine ear to what I do relateTouching 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 opposeHer Lord, and with his enemy did close. For they are true; he that will them denyMust 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 seeDiabolus and Mansoul so agree. [7]Let no men, then, count me a fable-maker, Nor make my name or credit a partakerOf 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 awayHer 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 shadeThe 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 afraidNot 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 goUp to the castle, and there seize his foe, And saw him and his fellows bring him downIn chains of great contempt quite through the town. I saw Emmanuel when he possestHis town of Mansoul, and how greatly blestA 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 byWhen 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 seeThat 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 DivineUnto 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 restWith them, whose greatest earnest is but jest:Or where the blust'ring threat'ning of great warsDo end in parleys, or in wording jars. Mansoul, her mighty wars, they did portendHer weal or woe, and that world without end;Wherefore she must be more concerned than theyWhose fears begin and end the self-same day:Or where none other harm doth come to himThat is engaged, but loss of life or limb, [11]As all must needs confess that now do dwellIn Universe, and can this story tell. Count me not then with them that to amazeThe 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 skillTo 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 moreOf all sorts of such inward raritiesAs please the mind will, and will feed the eyesWith those, which if a Christian, thou wilt seeNot 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 knowMy 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 ofMansoul, while under the dominion of Shaddai--Its noble castledescribed--Its five gates--The perfection of its inhabitants--Theorigin of Diabolus--His pride and fall--Revenge meditated--A councilof war held to deliberate on the best means of seducing the townof Mansoul--Diabolus marches to the town, and sits down beforeEye-gate--His oration--Captain Resistance slain--My Lord Innocencekilled--The town taken. ]

In my travels, as I walked through many regions and countries, itwas my chance to happen into that famous continent of Universe;a very large and spacious country it is. It lieth between thetwo poles, and just amidst the four points of the heavens. It isa place well-watered, and richly adorned with hills and valleys, bravely situate; and for the most part (at least where I was) veryfruitful, 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, dothe planets themselves. Some are right, and some are wrong, evenas it happeneth to be in lesser regions. 

In this country, as I said, it was my lot to travel, and theretravel I did; and that so long, even till I learned much of theirmother-tongue, together with the customs and manners of them amongwhom I was. And to speak truth, I was much delighted to see andhear many things which I saw and heard among them. Yea, I had (tobe sure) even lived and died a native among them, so was I takenwith them and their doings, had not my Master sent for me home tohis house, there to do business for him, and to over-see businessdone. [15]

Now there is in this gallant country of Universe a fair and delicatetown, a corporation called Mansoul. A town for its building socurious, for its situation so commodious, for its privileges soadvantageous--I mean with reference to its original--that I may sayof 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 twoworlds; and the first founder and builder of it, so far as by thebest and most authentic records I can gather, was one Shaddai;and he built it for his own delight. [17] He made it the mirrorand glory of all that he made, even the top-piece, beyond anythingelse that he did in that country (Gen 1:26). Yea, so goodly a townwas 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 dominionover all the country round about. Yea, all were commanded toacknowledge Mansoul for their metropolitan, all was enjoined todo homage to it. Aye, the town itself had positive commission andpower from her King to demand service of all, and also to subdueany that anyways denied to do it. 

There was reared up in the midst of this town a most famous andstately palace. For strength, it might be called a castle; forpleasantness, a paradise; for largeness, a place so copious as tocontain all the world (Eccl 3:11). This place the King Shaddaiintended but for himself alone, and not another with him;[18] partlybecause of his own delights, and partly because he would not thatthe terror of strangers should be upon the town. This place Shaddaimade also a garrison of, but committed the keeping of it only tothe men of the town. 

The wall of the town was well built, yea, so fast and firm was itknit and compact together, that, had it not been for the townsmenthemselves, they could not have been shaken or broken for ever. 

For here lay the excellent wisdom of him that built Mansoul, thatthe walls could never be broken down, nor hurt, by the most mightyadverse 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 thewalls, to wit, impregnable, and such as could never be opened norforced but by the will and leave of those within. The names of thegates were these, Ear-gate, Eye-gate, Mouth-gate, Nose-gate, andFeel-gate. [19]

Other things there were that belonged to the town of Mansoul, which, if you adjoin to these, will yet give farther demonstrationto all of the glory and strength of the place. It had always asufficiency of provision within its walls; it had the best, mostwholesome, and excellent law that then was extant in the world. There was not a rascal, rogue, or traitorous person then within itswalls. They were all true men, and fast joined together; and this, you know, is a great matter. And to all these, it had always--solong as it had the goodness to keep true to Shaddai the king--hiscountenance, 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, andmake it his own habitation. This giant was king of the blacksor negroes, [21] and a most raving prince he was. We will, if youplease, first discourse of the original of this Diabolus, and thenof his taking of this famous town of Mansoul. 

This Diabolus is indeed a great and mighty prince, and yet bothpoor and beggarly. As to his original, he was at first one of theservants of King Shaddai, made, and taken, and put by him intomost high and mighty place; yea, was put into such principalitiesas belonged to the best of his territories and dominions. ThisDiabolus was made son of the morning, and a brave place he hadof it (Isa 14:12). It brought him much glory, and gave him muchbrightness, an income that might have contented his Luciferianheart, had it not been insatiable, and enlarged as hell itself. 

Well, he seeing himself thus exalted to greatness and honour, andraging in his mind for higher state and degree, what doth he butbegins to think with himself how he might be set up as Lord overall, and have the sole power under Shaddai! Now that did the Kingreserve 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 thewhich they also agreed. So, in fine, they came to this issue, that they should make an attempt upon the King's Son to destroyhim, that the inheritance might be theirs. Well, to be short, thetreason, as I said, was concluded, the time appointed, the wordgiven, the rebels rendezvoused, and the assault attempted. [22]Now the King and his Son being ALL and always EYE, could not butdiscern all passages in his dominions; and he having always lovefor his Son as for himself, could not, at what he saw, but begreatly provoked and offended; wherefore, what does he, but takesthem in the very nick; and, first trip that they made towardstheir design, convicts them of the treason, horrid rebellion, andconspiracy that they had devised, and now attempted to put intopractice; and casts them altogether out of all place of trust, benefit, honour, and preferment. This done, he banishes them thecourt; turns them down into the horrible pits, as fast bound inchains, never more to expect the least favour from his hands, butto abide the judgment that he had appointed, and that for ever (2Peter 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 theirprince's favour for ever, being banished his courts, and cast downto the horrible pits, you may be sure they would now add to theirformer pride what malice and rage against Shaddai, and against hisSon, they could. Wherefore, roving and ranging in much fury fromplace to place, if perhaps they might find something that was theKing's, to revenge (by spoiling of that themselves) on him (1 Peter5:8); at last they happened into this spacious country of Universe, and steer their course towards the town of Mansoul; and consideringthat that town was one of the chief works and delights of KingShaddai, what do they but, after counsel taken, make an assaultupon that! I say they knew that Mansoul belonged unto Shaddai; forthey 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 havefound the prize, and how to be revenged on King Shaddai for whathe hath done to us. So they sat down, and called a council of war, and considered with themselves what ways and methods they had bestto engage in, for the winning to themselves this famous town ofMansoul; and these four things were then propounded to be consideredof. First. Whether they had best all of them, to show themselvesin this design to the town of Mansoul. Second. Whether they hadbest to go and sit down against Mansoul, in their now ragged andbeggarly guise. Third. Whether they had best to show to Mansoultheir intentions, and what design they came about, or whether toassault it with words and ways of deceit. Fourth. Whether they hadnot best, to some of their companions, to give out private ordersto take the advantage, if they see one or more of the principaltownsmen, to shoot them; if thereby they shall judge their causeand design will the better be promoted. 

First. It was answered to the first of these proposals in thenegative, to wit, that it would not be best that all should showthemselves before the town, because the appearance of many ofthem might alarm and fright the town; whereas a few, or but oneof them, was not so likely to do it. And to enforce this adviceto take place, it was added further, that if Mansoul was frighted, or did take the alarm, it is impossible, said Diabolus--for hespake now--that we should take the town; for that none can enterinto it without its own consent. [24] Let therefore but few or butone assault Mansoul, and in mine opinion, said Diabolus, let mebe he. Wherefore to this they all agreed, and then to the secondproposal they came, namely, Second. Whether they had best go and sit down before Mansoul intheir now ragged and beggarly guise. To which it was answered alsoin the negative, By no means; and that because though the town ofMansoul had been made to know and to have to do, before now, withthings that are invisible, they did never as yet see any of theirfellow-creatures in so sad and rascal condition as they. And thiswas the advice of that fierce Alecto. [25] Then said Apollyon, theadvice is pertinent, for even one of us appearing to them as weare now, must needs both beget and multiply such thoughts in themas will both put them into a consternation of spirit, and necessitatethem 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 oftaking the town. Then said that mighty giant Beelzebub, the advicethat already is given is safe; for though the men of Mansoul haveseen such things as we once were, yet hitherto they did neverbehold 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 familiaramong them. [26] To this, when they had consented, the next thingto be considered was, in what shape, hue, or guise, Diabolus hadbest to show himself, when he went about to make Mansoul his own. Then one said one thing, and another the contrary; at last Luciferanswered, that in his opinion it was best that his lordship shouldassume the body of some of those creatures that they of the townhad dominion over. For, quoth he, these are not only familiar tothem, but being under them, they will never imagine that an attemptshould by them be made upon the town; and, to blind all, let himassume the body of one of these beasts that Mansoul deems to bewiser than any of the rest (Gen 3:1; Rev 20:1, 2). This advice wasapplauded of all; so it was determined that the giant Diabolusshould assume the dragon, for that he was in those days as familiarwith the town of Mansoul as now is the bird with the boy. Fornothing that was in its primitive state was at all amazing tothem. [27] Then they proceeded to the third thing, which was, Third. Whether they had best to show their intentions or the designof his coming to Mansoul, or no. This also was answered in thenegative, because of the weight that was in the former reasons, towit, for that Mansoul were a strong people, a strong people in astrong town, whose wall and gates were impregnable, to say nothingof their castle, nor can they by any means be won but by their ownconsent. Besides, said Legion, [28] (for he gave answer to this), a discovery of our intentions may make them send to their Kingfor aid, and if that be done, I know quickly what time of day itwill be with us. Therefore let us assault them in all pretendedfairness, 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 isthe way to win Mansoul, and to make them, of themselves, to opentheir 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, becausethe people of Mansoul now are every one simple and innocent; allhonest and true; nor do they as yet know what it is to be assaultedwith fraud, guile, and hypocrisy. They are strangers to lying anddissembling lips; wherefore we cannot, if thus we be disguised, bythem at all be discerned; our lies shall go for true sayings, andour dissimulations for upright dealings. What we promise them, they will in that believe us, especially if in all our lies andfeigned words we pretend great love to them, and that our designis only their advantage and honour. Now there was not one bit ofa reply against this; this went as current down as doth the waterdown a steep descent; wherefore they go to consider of the lastproposal, which was, Fourth. Whether they had not best to give out orders to some oftheir company, to shoot some one or more of the principal of thetownsmen, if they judge that their cause may be promoted thereby. 

This was carried in the affirmative, and the man that was designedby this stratagem to be destroyed was one Mr. Resistance, otherwisecalled Captain Resistance. And a great man in Mansoul this CaptainResistance was; and a man that the giant Diabolus and his bandmore 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 essayedto do as they had determined. They marched towards Mansoul, butall in a manner invisible, save one, only one; nor did he approachthe town in his own likeness, but under the shape and in the bodyof the dragon. [30]

So they drew up, and sat down before Ear-gate, for that was theplace of hearing for all without the town, as Eye-gate was theplace of perspection. So, as I said, he came up with his trainto the gate, and laid his ambuscado for Captain Resistance withinbow-shot of the town. This done, the giant ascended up close tothe gate, and called to the town of Mansoul for audience. Nor tookhe any with him, but one All-pause, [31] who was his orator in alldifficult matters. Now, as I said, he being come up to the gate, as the manner of those times was, sounded his trumpet for audience. Atwhich the chief of the town of Mansoul, such as my Lord Innocent, my Lord Will-be-will, [32] my Lord Mayor, Mr. Recorder, [33] andCaptain Resistance came down to the wall to see who was there, andwhat was the matter. And my Lord Will-be-will, when he had lookedover and saw who stood at the gate, demanded what he was, whereforehe was come, and why he roused the town of Mansoul with so unusuala 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 youmay perceive, no far dweller from you, but near, and one that isbound 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 havesomewhat of concern to impart unto you. Wherefore grant me youraudience, and hear me patiently. And, first, I will assure you, it is not myself, but you; not mine, but your advantage that Iseek, by what I now do, as will full well be made manifest by thatI have opened my mind unto you. For, gentlemen, I am, to tell youthe truth, come to show you how you may obtain great and ampledeliverance from a bondage that, unawares to yourselves, you arecaptivated and enslaved under. At this the town of Mansoul beganto prick up its ears, and what is it, pray, what is it, thoughtthey; and he said, I have somewhat to say to you concerning yourKing, concerning his law, and also touching yourselves. Touchingyour King, I know he is great and potent, but yet all that hehath said to you is neither true, nor yet for your advantage. 1. It is not true, for that wherewith he hath hitherto awed you shallnot come to pass, nor be fulfilled, though you do the thing thathe hath forbidden. But if there was danger, what a slavery is itto live always in fear of the greatest of punishments, for doingso 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, forthat the punishment is not proportioned to the offence. There isgreat 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 ofall; and yet after, forbids the eating of one. And then, in thelast place, it must needs be intolerable, forasmuch as that fruitwhich you are forbidden to eat of, if you are forbidden any, isthat, and that alone, which is able, by your eating, to ministerto you a good as yet unknown by you. This is manifest by the veryname of the tree; it is called the tree of knowledge of good andevil; and have you that knowledge as yet? No, no, nor can youconceive how good, how pleasant, and how much to be desired to makeone wise it is, so long as you stand by your King's commandment. Why should you be holden in ignorance and blindness? Why shouldyou not be enlarged in knowledge and understanding? And now, ah! ye inhabitants of the famous town of Mansoul, to speak moreparticularly to yourselves, you are not a free people! You arekept 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 youare forbidden to do, might you but do it, would yield you bothwisdom and honour; for then your eyes will be opened, and youshall be as gods. Now, since this is thus, quoth he, can you bekept by any prince in more slavery, and in greater bondage, thanyou are under this day? You are made underlings, and are wrappedup in inconveniences, as I have well made appear. For what bondagegreater than to be kept in blindness? Will not reason tell you thatit is better to have eyes than to be without them; and so to beat liberty, to be better than to be shut up in a dark and stinkingcave. 

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 amazementof the townsmen, and the encouragement of Diabolus, fell down deadquite over the wall. [34] Now, when Captain Resistance was dead, and he was the only man of war in the town, poor Mansoul was whollyleft naked of courage, nor had she now any heart to resist. Butthis was as the devil would have it. [35] Then stood forth thatHe, [36] Mr. Ill-pause, that Diabolus brought with him, who washis orator, [37] and he addressed himself to speak to the town ofMansoul: the tenour of whose speech here follows. 

ILL-PAUSE. Gentlemen, quoth he, it is my master's happiness thathe has this day a quiet and teachable auditory, [38] and it is hopedby 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 verywell 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 thereneed that a word more should be spoken to confirm for truth whathe hath said; there is not a word but carries with it self-evidencein its bowels; the very name of the tree may put an end to allcontroversy in this matter. I therefore at this time shall onlyadd this advice to you, under, and by the leave of my Lord [andwith that he made Diabolus a very low conge]. Consider his words, look on the tree, and the promising fruit thereof; remember alsothat yet you know but little, and that this is the way to knowmore; and if your reasons be not conquered to accept of such goodcounsel, you are not the men that I took you to be. But when thetowns-folk saw that the tree was good for food, and that it waspleasant 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, whenthis Ill-pause was making of his speech to the townsmen, my LordInnocency--whether by a shot from the camp of the giant, or fromsome sinking qualm that suddenly took him, or whether by thestinking breath of that treacherous villain old Ill-pause, forso 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 bravemen died; brave men I call them, for they were the beauty andglory of Mansoul, so long as they lived therein; nor did there nowremain any more a noble spirit in Mansoul, they all fell down, andyielded 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 asmen that had found a fool's paradise, they presently, as afore washinted, fall to prove the truth of the giant's words; and first theydid as Ill-pause had taught them, they looked, they considered, they were taken with the forbidden fruit, they took thereof, and dideat; and having eaten, they became immediately drunken therewith;so they opened the gate, both Ear-gate and Eye-gate, and let inDiabolus with all his bands, quite forgetting their good Shaddai, his law, and the judgment that he had annexed with solemn threateningto the breach thereof. [42]

[CHAPTER II. ]

[CONTENTS:--Diabolus takes possession of the castle--The LordMayor, Mr. Understanding, is deposed, and a wall built before hishouse, to darken it--Mr. Conscience, the Recorder, is put out ofoffice, and becomes very obnoxious both to Diabolus and to theinhabitants--My Lord Will-be-will, heartily espousing the causeof Diabolus, is made the principal governor of the town--The imageof Shaddai defaced, and that of Diabolus set up in its stead--Mr. Lustings is made Lord Mayor, and Mr. Forget-good, Recorder--Newalderman appointed--Three forts built to defend the town againstShaddai. ]

Diabolus having now obtained entrance in at the gates of the town, marches up to the middle thereof, to make his conquest as sure ashe could, and finding by this time the affections of the peoplewarmly inclining to him, he, as thinking it was best striking whilethe iron is hot, made this further deceivable speech unto them, saying, Alas, my poor Mansoul! I have done thee indeed thisservice, 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, hewill come; for sorry will he be that thou hast broken his bonds, and cast his cords away from thee. What wilt thou do--wilt thouafter enlargement suffer thy privileges to be invaded and takenaway? or what wilt resolve with thyself? Then they all with oneconsent said to this bramble, Do thou reign over us. So he acceptedthe motion, and became the king of the town of Mansoul. This beingdone, the next thing was to give him possession of the castle, andso of the whole strength of the town. Wherefore into the castlehe goes--it was that which Shaddai built in Mansoul for his owndelight and pleasure--this now was become a den and hold for thegiant Diabolus. [43]

Now having got possession of this stately palace or castle, whatdoth he but make it a garrison for himself, and strengthens andfortifies it with all sorts of provision against the King Shaddai, or those that should endeavour the regaining of it to him and hisobedience again. 

This done, but not thinking himself yet secure enough, in the nextplace, he bethinks himself of new-modelling the town; and so hedoes, setting up one, and putting down another at pleasure. [44]Wherefore my Lord Mayor, whose name was my Lord Understanding, andMr. Recorder, whose name was Mr. Conscience, those he puts out ofplace and power. 

As for my Lord Mayor, though he was an understanding man, andone too that had complied with the rest of the town of Mansoul inadmitting of the giant into the town, yet Diabolus thought not fitto let him abide in his former lustre and glory, because he was aseeing man. Wherefore he darkened it not only by taking from himhis office and power, but by building of a high and strong tower, just between the sun's reflections, and the windows of my Lord'spalace (2 Cor 10:4, 5); by which means his house and all, and thewhole of his habitation, was made as dark as darkness itself. Andthus being alienated from the light, he became as one that was bornblind (Eph 4:18, 19). To this his house my Lord was confined as toa prison; nor might he be upon his parole go farther than withinhis 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 ofDiabolus--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--solong 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 manwell read in the laws of his King, and also a man of courage andfaithfulness, to speak truth at every occasion; and he had a tongueas bravely hung as he had an head filled with judgment. Now thisman, Diabolus could by no means abide, because, though he gavehis consent to his coming into the town, yet he could not, by allwiles, trials, stratagems, and devices that he could use, make himwholly 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. Hewould now and then think upon Shaddai, and have dread of his lawupon him, and then he would speak with a voice as great againstDiabolus as when a lion roareth;[45] yea, and would also at certaintimes when his fits were upon him--for you must know that sometimeshe had terrible fits--[he would] make the whole town of Mansoulshake with his voice: and, therefore, the now king of Mansoulcould not abide him. [46]

Diabolus therefore feared the Recorder more than any that was leftalive in the town of Mansoul, because, as I said, his words didshake the whole town; they were like the rattling thunder, and alsolike thunder-claps. Since therefore the giant could not make himwholly his own, what doth he do but studies all that he could todebauch 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 littleand little so drew him into sin and wickedness, that at last hewas not only debauched as at first, and so by consequence defiled, but was almost, at last, I say, past all conscience of sin. Andthis was the furthest Diabolus could go. Wherefore he bethinks himof another project; and that was to persuade the men of the townthat Mr. Recorder was mad, and so not to be regarded: and forthis he urged his fits, and said, If he be himself, why doth henot do thus always? but, quoth he, as all mad folks have theirfits, and in them their raving language, so hath this old anddoating gentleman. 

Thus, by one means or another, he quickly got Mansoul to slight, neglect, and despise whatever Mr. Recorder could say. [47] Forbesides what already you have heard, Diabolus had a way to makethe old gentleman, when he was merry, unsay and deny what he inhis fits had affirmed; and, indeed, this was the next way to makehimself ridiculous, and to cause that no man should regard him. Also, now he never spake freely for King Shaddai, but always byforce and constraint; besides, he would at one time be hot againstthat at which at another he would hold his peace, so uneven was henow in his doings. Sometimes he would be as if fast asleep, andagain sometimes as dead, even then when the whole town of Mansoulwas in her career after vanity, and in her dance after the giant'spipe. 

Wherefore, sometimes, when Mansoul did use to be frightened withthe thundering voice of the Recorder that was, and when they didtell Diabolus of it, he would answer that what the old gentlemansaid was neither of love to him nor pity to them, but of a foolishfondness that he had to be prating; and so would hush, still, andput all to quiet again. And that he might leave no argument unurgedthat 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 nothingof Shaddai himself, when, liar and deceiver that he was, everyoutcry of Mr. Recorder against the sin of Mansoul was the voiceof God in him to them. But he goes on and says, You see that hevalues not the loss, nor rebellion of the town of Mansoul, norwill he trouble himself with calling of his town to a reckoningfor their giving of themselves to me. He knows that though ye werehis, now you are lawfully mine; so, leaving us one to another, henow 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 Ihave, could get, or procure for you in all the world: besides, Idare say, that the laws and customs that you now are under, andby which you do homage to me, do yield you more solace and contentthan did the paradise that at first you possessed. Your libertyalso, as yourselves do very well know, has been greatly widenedand enlarged by me; whereas I found you a pent-up people. I havenot laid any restraint upon you; you have no law, statute, orjudgment of mine to frighten you; I call none of you to accountfor your doings, except the madman (you know who I mean). I havegranted you to live, each man, like a prince, in his own, even withas 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, andwith such cursed orations as these would set the whole town in arage and fury against the old gentleman; yea, the rascal crew atsome 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 especiallywhen they remembered how in old times he did use to threaten andcondemn them, --for all he was now so debauched--did terrify andafflict them sore. [49]

But all wishes were vain; for I do not know how, unless by thepower of Shaddai, and his wisdom, he was preserved in being amongstthem. Besides, his house was as strong as a castle, and stood hardto a stronghold of the town. Moreover, if at any time any of thecrew or rabble attempted to make him away, he could pull up thesluices, and let in such floods, as would drown all round abouthim. 

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-willwas as high-born as any man in Mansoul, and was as much, if notmore, a freeholder than many of them were: besides, if I remembermy tale aright, he had some privileges peculiar to himself in thefamous town of Mansoul. Now, together with these, he was a manof great strength, resolution, and courage; nor in his occasioncould any turn him away. But I say, whether he was proud of hisestate, privileges, strength, or what--but sure it was throughpride of something--he scorns now to be a slave in Mansoul; andtherefore 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 thisman, when Diabolus did make his oration at Ear-gate, was one ofthe first that was for consenting to his words, and for acceptingof his counsel at wholesome, and that was for the opening of thegate, and for letting him into the town: wherefore Diabolus hada kindness for him and therefore he designed for him a place; andperceiving the valour and stoutness of the man, he coveted to havehim for one of his great ones, to act and to do in matters of thehighest concern. [51]

So he sent for him, and talked with him of that secret matter thatlay in his breast, but there needed not much persuasion in thecase; for as at first he was willing that Diabolus should be letinto the town, so now he was as willing to serve him there. Whenthe tyrant therefore perceived the willingness of my Lord to servehim, and that his mind stood bending that way, he forthwith madehim the captain of the castle, governor of the wall, and keeperof the gates of Mansoul; yea, there was a clause in his commissionthat 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-willin all the town of Mansoul; nor could anything now be done, butat his will and pleasure, throughout the town of Mansoul. He hadalso one Mr. Mind[52] for his clerk, a man to speak on, every waylike his master; for he and his Lord were in principle one, andin practice not far asunder (Rom 8:7). And now was Mansoul broughtunder to purpose, and made to fulfil the lusts of the will and ofthe mind. 

But it will not out of my thoughts, what a desperate one thisWill-be-will was, when power was put into his hand. First, he flatlydenied that he owed any suit or service to his former prince andliege Lord. This done, in the next place he took an oath, and sworefidelity to his great master Diabolus, and then, being stated andsettled in his places, offices, advancements, and preferments, oh!you cannot think, unless you had seen it, the strange work thatthis workman made in the town of Mansoul!

First, he maligned Mr. Recorder to death; he would neither endureto see him, nor to hear the words of his mouth; he would shut hiseyes 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 lawof Shaddai should be anywhere seen in the town. For example, hisclerk, Mr. Mind, had some old, rent, and torn parchments of thelaw of good Shaddai in his house, [53] but when Will-be-will sawthem, he cast them behind his back (Neh 9:26). True, Mr. Recorderhad some of the laws in his study, but my Lord could by no meanscome at them: he also thought, and said, that the windows of myold Lord Mayor's house were always too light for the profit of thetown of Mansoul. The light of a candle he could not endure. Now, nothing at all pleased Will-be-will but what pleased Diabolus hisLord. 

There was none like him to trumpet about the streets the bravenature, the wise conduct, and great glory of the King Diabolus. Hewould range and rove throughout all the streets of Mansoul to cryup 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 wouldeven make himself as one of them. In all ill courses he would actwithout bidding, and do mischief without commandment. 

The Lord Will-be-will also had a deputy under him, and his namewas Mr. Affection; one that was also greatly debauched in hisprinciples, and answerable thereto in his life (Rom 1:25). He waswholly 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 hadseveral children, as Impudent, Blackmouth, and Hate-reproof; thesethree were black boys. And besides these they had three daughters, as Scorn-truth, and Slightgod, and the name of the youngest wasRevenge; these were all married in the town and also begot andyielded many bad brats, too many to be here inserted. [54] But topass 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 betakeshimself to defacing. Now there was in the market-place in Mansoul, and also upon the gates of the castle, an image of the blessed KingShaddai; this image was so exactly engraven, and it was engravenin gold, that it did the most resemble Shaddai himself of anythingthat then was extant in the world. This he basely commanded to bedefaced, 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 thehand of Mr. No-truth, the image of Shaddai was defaced. He likewisegave order that the same Mr. No-truth should set up in its steadthe horrid and formidable image of Diabolus; to the great contemptof the former King, and debasing of his town of Mansoul. 

Moreover, Diabolus made havoc of all remains of the laws andstatutes of Shaddai that could be found in the town of Mansoul; towit, such as contained either the doctrines of morals, with allcivil and natural documents. Also relative severities he soughtto extinguish. [55] To be short, there was nothing of the remainsof 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 itlike 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 fromShaddai, her king--he commands, and they set up his own vain edicts, statutes, and commandments, in all places of resort or concoursein 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 ofShaddai, but of the world (1 John 2:16). He encouraged, countenanced, and promoted lasciviousness, and all ungodliness there. Yea, muchmore did Diabolus to encourage wickedness in the town of Mansoul;he promised them peace, content, joy, and bliss in doing hiscommands, and that they should never be called to an account fortheir not doing the contrary. And let this serve to give a tasteto them that love to hear tell of what is done beyond theirknowledge, afar off in other countries. [57]

Now Mansoul being wholly at his beck, and brought wholly to hisbow, nothing was heard or seen therein but that which tended toset up him. 

But now, he having disabled the Lord Mayor and Mr. Recorder frombearing of office in Mansoul, and seeing that the town, beforehe came to it, was the most ancient of corporations in the world;and fearing, if he did not maintain greatness, that they at anytime should object that he had done them an injury, therefore, Isay, that they might see that he did not intend to lessen theirgrandeur, or to take from them any of their advantageous things, he did choose for them a Lord Mayor and a Recorder himself; andsuch as contented them at the heart, and such also as pleased himwondrous well. 

The name of the Mayor that was of Diabolus' making was the LordLustings; 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 thebeast. [58] And that which made him yet the more ignoble, thoughnot to Mansoul, yet to them that beheld and were grieved for itsruins, was, that he never could savour good, but evil. 

The Recorder was one whose name was Forget-good; and a very sorryfellow he was. He could remember nothing but mischief, and todo it with delight. He was naturally prone to do things that werehurtful; even hurtful to the town of Mansoul, and to all thedwellers there. These two, therefore, by their power and practice, example and smiles upon evil, did much more grammar, [59] and settlethe common people in hurtful ways. For who doth not perceive, butwhen those that sit aloft are vile, and corrupt themselves, theycorrupt the whole region and country where they are?[60]

Besides these, Diabolus made several burgesses and aldermen inMansoul; such as out of whom the town, when it needed, might choosethem officers, governors, and magistrates. And these are the namesof 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, andMr. Atheism the youngest, of the company. [61]

There was also an election of common councilmen, and others; asbailiffs, sergeants, constables, and others; but all of them liketo those afore-named, being either fathers, brothers, cousins, ornephews to them; whose names, for brevity's sake, I omit to mention. 

When the giant had thus far proceeded in his work, in the nextplace he betook him to build some strongholds in the town. And hebuilt three that seemed to be impregnable. The first he called theHold of Defiance, because it was made to command the whole town, and to keep it from the knowledge of its ancient King. The secondhe called Midnight-hold, because it was built on purpose to keepMansoul from the true knowledge of itself. The third was calledSweet-sin-hold, because by that he fortified Mansoul against alldesires of good. The first of these holds stood close by Eye-gate, that as much might be light might be darkened there. The second wasbuilt hard by the old castle, to the end that that might be mademore blind, if possible. And the third stood in the market-place. [62]

He that Diabolus made governor over the first of these, was oneSpite-god, a most blasphemous wretch. He came with the whole rabbleof them that came against Mansoul at first, and was himself oneof themselves. He that was made the governor of Midnight-hold, wasone Love-no-light, he was also of them that came first againstthe town. And he that was made the governor of the hold calledSweet-sin-hold, was one whose name was Love-flesh; he was alsoa very lewd fellow, but not of that country where the other arebound. [63] This fellow could find more sweetness when he stoodsucking of a lust, than he did in all the paradise of God. 

And now Diabolus thought himself safe; he had taken Mansoul; hehad engarrisoned himself therein; he had put down the old officers, and had set up new ones; he had defaced the image of Shaddai, andhad set up his own; he had spoiled the old law-books, and hadpromoted his own vain lies; he had made him new magistrates, andset up new aldermen; he had built him new holds, and had mannedthem for himself. [64] And all this he did to make himself secure, in case the good Shaddai, or his Son, should come to make anincursion upon him. 

[CHAPTER III. ]

[CONTENTS:--Information of the revolution carried to the courtof King Shaddai--His great resentment of the rebellion--Hisgracious intention of restoring Mansoul--Some intimations of thispublished--Care of Diabolus to suppress them--His artifices tosecure the town, and prevent its return to Shaddai. ]

Now you may well think, that long before this time word, by someor other, could not but be carried to the good King Shaddai, howhis Mansoul in the continent of Universe was lost; and that therunagate 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 toa very circumstance. [65]

At first, how Diabolus came upon Mansoul--they being a simplepeople, 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 ofthe townsmen. Item, How my brave Lord Innocent fell down dead--withgrief, some say, or with being poisoned with the stinking breathof one Ill-pause, as say others--at the hearing of his just Lordand rightful prince Shaddai so abused by the mouth of so filthya Diabolian as that varlet Ill-pause was. The messenger furthertold, that after this Ill-pause had made a short oration tothe townsmen, in behalf of Diabolus, his master, the simple townbelieving that what was said was true, with one consent did openEar-gate, the chief gate of the corporation, and did let him, withhis crew into a possession of the famous town of Mansoul. He furthershowed 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 veryrebel and renegade, and that so was one Mr. Mind, his clerk; andthat they two did range and revel it all the town over, and teachthe wicked ones their ways. He said, moreover, that this Will-be-willwas put into great trust; and, particularly, that Diabolus hadput into Will-be-will's hand all the strong places in Mansoul; andthat Mr. Affection was made my Lord Will-be-will's deputy in hismost rebellious affairs. Yea, said the messenger, this monster, Lord Will-be-will, has openly disavowed his King Shaddai, and hathhorribly given his faith and plighted his troth to Diabolus. [66]

'Also, ' said the messenger, 'besides all this, the new king, orrather rebellious tyrant, over the once famous, but now perishing, town of Mansoul, has set up a Lord Mayor and a Recorder of hisown. 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 ofnew burgesses Diabolus had made, also that he had builed severalstrong forts, towers, and strongholds in Mansoul. He told too, the which I had almost forgot, how Diabolus had put the town ofMansoul into arms, the better to capacitate them on his behalfto make resistance against Shaddai their king, should he come toreduce them to their former obedience. 

Now this tidings-teller did not deliver his relation of things inprivate, but in open court, the King and his Son, high lords, chiefcaptains, and nobles, being all there present to hear. But by thatthey had heard the whole of the story, it would have amazed one tohave seen, had he been there to behold it, what sorrow and grief, and compunction of spirit, there was among all sorts, to think thatfamous Mansoul was now taken; only the King, and his Son foresawall this long before, yea, and sufficiently provided for the reliefof Mansoul, though they told not everybody thereof. Yet, becausethey 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 itgrieved him at his heart, ' and you may be sure that his Son wasnot a whit behind him (Gen 6:5, 6). Thus gave they conviction toall about them, that they had love and compassion for the famoustown of Mansoul. Well, when the King and his Son were retired intothe privy-chamber, there they again consulted about what they haddesigned before, to wit, that as Mansoul should in time be sufferedto be lost, so as certainly it should be recovered again; recoveredI say, in such a way as that both the King and his Son would getthemselves eternal fame and glory thereby. Wherefore after thisconsult, the Son of Shaddai, a sweet and comely person, and onethat 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 crownand dignity. This Son of Shaddai, I say, having stricken hands[67]with his Father, and promised that he would be his servant torecover his Mansoul again, stood by his resolution, nor would herepent of the same(Isa 49:5; 1 Tim 1:15; Heb 13:14). The purportof which agreement was this: to wit, That at a certain time prefixedby both, the King's Son should take a journey into the country ofUniverse; and there, in a way of justice and equity, by making ofamends for the follies of Mansoul, he should lay a foundation ofher perfect deliverance from Diabolus, and from his tyranny. [68]

Moreover, Emmanuel resolved to make, at a time convenient, a warupon the giant Diabolus, even while he was possessed of the townof Mansoul; and that he would fairly, by strength of hand, drivehim out of his hold, his nest, and take it to himself, to be hishabitation. 

This now being resolved upon, order was given to the Lord ChiefSecretary, to draw up a fair record of what was determined, and tocause that it should be published in all the corners of the kingdomof 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, thegreat King, is engaged, by covenant to his Father, to bring hisMansoul to him again; yea, and to put Mansoul too, through thepower of his matchless love, into a far better, and more happycondition than it was in before it was taken by Diabolus. '[70]

These papers, therefore, were published in several places, to theno little molestation of the tyrant Diabolus, for now, thoughthe, 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 takenwith the business. First, they whispered it one to another, andafter that it began to ring out throughout the King's palace; allwondering at the glorious design that between the King and his Sonwas on foot for the miserable town of Mansoul. Yea, the courtierscould scarce do anything, either for the King or kingdom, but theywould mix with the doing thereof a noise of the love of the Kingand his Son, that they had for the town of Mansoul. 

Nor could these lords, high captains, and princes be contentto keep this news at court, yea, before the records thereof wereperfected, themselves came down and told it in Universe. At lastit came to the ears, as I said, of Diabolus, to his no littlediscontent. For you must think it would perplex him to hear of sucha design against him; well, but after a few casts in his mind, heconcluded upon these four things. 

First. That this news, this good tidings, if possible, should bekept from the ears of the town of Mansoul. [71] For, said he, ifthey shall once come to the knowledge that Shaddai, their formerKing, and Emmanuel, his Son, are contriving of good for the townof Mansoul; what can be expected by me, but that Mansoul willmake a revolt from under my hand and government, and return againto him. 

Now, to accomplish this his design, he renews his flattery with myLord 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 ofthe 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 mustbe reduced to its first bondage again. I hope they are but flyingstories, quoth he; however, let no such news by any means be letinto 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. AndI think that at this time it should be all our wisdom and careto nip the head of all such rumours as shall tend to trouble ourpeople. Wherefore, I desire, my Lord, that you will in this matterdo as I say, let there be strong guards daily kept at every gateof the town. Stop also and examine from whence such come, thatyou perceive do from far come hither to trade; nor let them by anymeans be admitted into Mansoul, unless you shall plainly perceivethat they are favourers of our excellent government. I command, moreover, said Diabolus, that there be spies continually walkingup and down the town of Mansoul, and let them have power to suppress, and destroy, any that they shall perceive to be plotting againstus, or that shall prate of what by Shaddai and Emmanuel is intended. 

This, therefore, was accordingly done; my Lord Will-be-will hearkenedto his Lord and master, went willingly after the commandment, and, with all the diligence he could, kept any that would from goingout abroad, or that sought to bring this tidings to Mansoul, fromcoming into the town. 

Secondly. This done, in the next place, Diabolus, that he mightmake Mansoul as sure as he could, frames and imposes a new oath andhorrible covenant upon the townsfolk: to wit, 'That they shouldnever desert him, nor his government, nor yet betray him, norseek to alter his laws; but that they should own, confess, standby, and acknowledge him for their rightful king, in defiance toany that do, or hereafter shall, by any pretence, law, or titlewhatever, lay claim to the town of Mansoul. ' Thinking belike thatShaddai had not power to absolve them from this covenant withdeath, and agreement with hell (Isa 28:15). Nor did the sillyMansoul stick or boggle at all at this most monstrous engagement, but, as if it had been a sprat in the mouth of a whale, theyswallowed it without any chewing. Were they troubled at it? Nay, they rather bragged and boasted of their so brave fidelity to thetyrant, their pretended King, swearing that they would never bechangelings, nor forsake their old Lord for a new. [72]

Thus did Diabolus tie poor Mansoul fast; but jealousy, that neverthinks itself strong enough, put him, in the next place, uponanother exploit, which was yet more, if possible, to debauch thistown of Mansoul. Wherefore he caused, by the hand of one Mr. Filth, an odious, nasty, lascivious piece of beastliness to be drawn upin writing, [73] and to be set upon the castle gates; whereby hegranted and gave license to all his true and trusty sons in Mansoul, to do whatsoever their lustful appetites prompted them to do, andthat no man was to let, hinder, or control them, upon pain ofincurring 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 wasdesigned, to believe, hope, or consent to the truth thereof. Forreason says, the bigger the sinner, the less grounds of hopes ofmercy. [74]

2. The second reason was, If perhaps, Emmanuel, the Son of Shaddaitheir king, by seeing the horrible and profane doings of thetown of Mansoul, might repent, though entered into a covenant ofredeeming them, of pursuing that covenant of their redemption;for he knew that Shaddai was holy, and that his Son Emmanuel washoly; yea, he knew it by woeful experience; for, for his iniquityand sin was Diabolus cast from the highest orbs. Wherefore whatmore rational than for him to conclude, that thus for sin it mightfare 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 thatShaddai was raising of an army, to come to overthrow and utterlyto destroy this town of Mansoul, and this he did to forestal anytidings that might come to their ears of their deliverance; for, thought he, if I first bruit[75] this, the tidings that shallcome after, will all be swallowed up of this; for what else willMansoul 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 untothem:--

'Gentlemen, and my very good friends, You are all, as you know, mylegal subjects, and men of the famous town of Mansoul; you knowhow, from the first day that I have been with you until now, I havebehaved myself among you, and what liberty, and great privilegesyou have enjoyed under my government, I hope to your honour, andmine, and also to your content and delight. Now, my famous Mansoul, a noise of trouble there is abroad, of trouble to the town ofMansoul, sorry I am thereof for your sakes. For I received butnow by the post from my Lord Lucifer--and he useth to have goodintelligence--that your old King Shaddai is raising of an army tocome against you, to destroy you root and branch:[76] and this, O Mansoul, is now the cause that at this time I have called youtogether; namely, to advise what in this juncture is best to bedone; 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 thedanger. But my heart is so firmly united to you, and so unwillingam 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, Omy Mansoul? Will you now desert your old friend, or do you thinkof standing by me?' Then as one man, with one mouth, they criedout 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 hisfirst sitting down before us will talk of, and pretend to, mercy, that thereby, with the more ease, and less trouble, he may againmake himself the master of Mansoul. Whatever therefore he shall say, believe not one syllable or tittle of it, for all such language isbut to overcome us, and to make us, while we wallow in our blood, the trophies of his merciless victory. My mind is, therefore, thatwe resolve, to the last man, to resist him, and not to believehim 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 moreof the rudiments of politics than to suffer yourselves so pitifullyto be served. 

'But suppose he should, if he get us to yield, save some of ourlives, 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 beenprocured by you through your faithful sticking to me? And supposeagain, that he should give quarter to every one of you, be sure hewill bring you into that bondage under which you were captivatedbefore, 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, youmust be bound by laws that will pinch you, and be made to do thatwhich at present is hateful to you; I am for you, if you are forme, and it is better to die valiantly, than to live like pitifulslaves. [79] But I say, the life of a slave will be counted a lifetoo good for Mansoul now; blood, blood, nothing but blood is inevery blast of Shaddai's trumpet against poor Mansoul now. [80]Pray, be concerned, I hear he is coming up; and stand to yourarms, that now while you have any leisure, I may learn you somefeats of war. Armour for you I have, and by me it is; yea, and itis sufficient for Mansoul from top to toe; nor can you be hurt bywhat his force can do, if you shall keep it well girt and fastenedabout you. Come therefore to my castle, and welcome, and harnessyourselves for the war. There is helmet, breastplate, sword, andshield, and what not, that will make you fight like men. 

1. 'My helmet, otherwise called an head-piece, is hope of doingwell at last, what lives soever you live. This is that which theyhad, who said, that they should have peace though they walkedin the wickedness of their heart, "to add drunkenness to thirst"(Deut 29:19). A piece of approved armour this is, and whoever hasit and can hold it, so long no arrow, dart, sword, or shield canhurt him; this therefore, keep on, and thou wilt keep off many ablow, my Mansoul. [81]

2. 'My breastplate is a breastplate of iron; I had it forgedin mine own country, and all my soldiers are armed therewith; inplain language it is a hard heart, a heart as hard as iron, andas 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 toput on that hate Shaddai, and that would fight against him undermy 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, hisways, and people (Psa 64:3). Use this; it has been tried a thousandtimes twice told; whoever hath it, keeps it, and makes that useof 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 truthof the Word, or all the sayings that speak of the judgment thatShaddai has appointed for wicked men. Use this shield (Job 15:26). Many attempts he has made upon it, and sometimes, it is true, ithas been bruised (Psa 76:3). But they that have writ of the warsof Emmanuel against my servants, have testified that he could dono mighty work there because of their unbelief (Mark 6:5, 6). Now, to handle this weapon of mine aright, it is not to believe thingsbecause they are true, of what sort or by whomsoever asserted. Ifhe speak of judgment, care not for it; if he speak of mercy, carenot 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; questionthe truth of all; for this is to wield the shield of unbeliefaright, and as my servants ought and do; and he that doth otherwiseloves me not, nor do I count him but an enemy to me. [82]

5. 'Another part or piece, ' said Diabolus, 'of mine excellent armouris a dumb and prayerless spirit--a spirit that scorns to cry formercy; wherefore be you, my Mansoul, sure that you make use ofthis. [83] What! cry for quarter, never do that if you would bemine; I know you are stout men, and am sure that I have clad youwith that which is armour of proof; wherefore, to cry to Shaddaifor mercy, let that be far from you. Besides all this, I have amaul, fire-brands, arrows and death, all good hand-weapons, andsuch as will do execution. '[84]

After he had thus furnished his men with armour and arms, headdressed himself to them in such like words as these:--'Remember, 'quoth he, 'that I am your rightful king, and that you have takenan oath, and entered into covenant to be true to me and my cause;I say, remember this, and show yourselves stout and valiant menof Mansoul. Remember also the kindness that I have always showedto you, and that without your petitions: I have granted to youexternal things, wherefore the privileges, grants, immunities, profits and honours wherewith I endowed you, do call for at yourhands returns of loyalty, my lion-like men of Mansoul; and whenso fit a time to show it as when another shall seek to take mydominion over you, into their own hands? One word more, and Ihave 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 whenthat 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 vassalsin Mansoul, against their good and lawful King Shaddai; in thenext place, he doubleth his guards at the gates of the town, and hetakes himself to the castle, which was his stronghold. His vassalsalso, to show their wills, and supposed, but ignoble, gallantry, exercise themselves in their arms every day, and teach one anotherfeats of war; they also defied their enemies, and sang up thepraises of their tyrant; they threatened also what men they wouldbe, if ever things should rise so high as a war between Shaddaiand their king. [86]

[CHAPTER IV. ]

[CONTENTS:--Shaddai sends an army of forty thousand to reduceMansoul, under the direction of four captains, Boanerges, Conviction, Judgment, and Execution, who address the inhabitants with greatenergy, but to little purpose--Diabolus, Incredulity, Ill-pause, and others, interfere to prevent submission--Prejudice defendsEar-gate with a guard of sixty deaf men. ]

Now all this time, the good King, the King Shaddai was preparingto send an army to recover the town of Mansoul again, from underthe tyranny of their pretended king Diabolus. But he thought good, at first, not to send them by the hand and conduct of brave Emmanuelhis 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 bewon to the obedience of their King. The army consisted of aboveforty thousand, all true men; for they came from the King's owncourt, 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 theirnames, and their signs. The name of the first was Boanerges; thename of the second was Captain Conviction; the name of the third wasCaptain 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 thefirst place, to send to Mansoul, to make an attempt upon it; forindeed, generally in all his wars he did use to send these fourcaptains 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 dintof sword, and their men were like themselves (Psa 60:4). [88]

To each of these captains the King gave a banner that it might bedisplayed, because of the goodness of his cause, and because ofthe 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 barethe black colours, and his scutcheon was three burning thunderbolts(Mark 3:17). The second captain was Captain Conviction; to him wasalso given ten thousand men. His ensign's name was Mr. Sorrow; hedid bear the pale colours, and his scutcheon was the book of thelaw wide open, from whence issued a flame of fire (Deut 33:2). Thethird captain was Captain Judgment; to him was given ten thousandmen. 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 tenthousand men. His ensign was Mr. Justice; he also bare the redcolours, and his scutcheon was a fruitless tree, with an axe lyingat the root thereof (Matt 3:10). 

These four captains, as I said, had every one of them under hiscommand ten thousand men; all of good fidelity to the King, andstout 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 allover by their names, were then and there put into such harness[90]as became their degree, and that service that now they were goingabout for their King. [91]

Now, when the King had mustered his forces--for it is he thatmustereth the host to the battle--he gave unto the captains theirseveral commissions, with charge and commandment, in the audienceof all the soldiers, that they should take heed faithfully andcourageously 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, butvery small variation. And here let me give you an account of thematter and sum contained in their commission. 

A commission from the great Shaddai, King of Mansoul, to his trustyand noble Captain Boanerges, [92] for his making war upon the townof Mansoul. 

'O thou Boanerges, one of my stout and thundering captains, overone ten thousand of my valiant and faithful servants; go thou inmy 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 theyoke and tyranny of the wicked Diabolus, they return to me, theirrightful Prince and Lord; command them, also, that they cleansethemselves from all that is his in the town of Mansoul, and lookto thyself that thou hast good satisfaction touching the truth oftheir obedience. Thus when thou hast commanded them, if they intruth 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 townof Mansoul; nor do thou hurt the least native that moveth orbreatheth therein, if they will submit themselves to me, but treatthou such as if they were thy friend or brother--for all such Ilove, and they shall be dear unto me--and tell them that I willtake a time to come unto them, and to let them know that I ammerciful (1 Thess 2:7-10). 

'But if they shall--notwithstanding thy summons, and the productionof thy authority--resist, stand out against thee, and rebel, thendo 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 thenoble captains had. 

Wherefore they having received each commander his authority, atthe hand of their King, the day being appointed, and the place oftheir rendezvous prefixed, each commander appeared in such gallantryas became his cause and calling. So, after a new entertainment fromShaddai, with flying colours, they set forward to march towardsthe famous town of Mansoul. Captain Boanerges led the van; CaptainConviction and Captain Judgment made up the main body, and CaptainExecution brought up the rear (Eph 2:13, 17). They then havinga great way to go, for the town of Mansoul was far off from thecourt of Shaddai, they marched through the regions and countriesof many people, not hurting or abusing any, but blessing whereverthey came. They also lived upon the King's cost in all the waythey went. [93]

Having travelled thus for many days, [94] at last they came withinsight of Mansoul; the which, when they saw, the captains could fortheir hearts do no less than for a while bewail the condition ofthe town, for they quickly saw how that it was prostrate to thewill of Diabolus, and to his ways and designs. Well, to be short, the captains came up before the town, march up to Ear-gate, sitdown there, for that was the place of hearing. So, when they hadpitched their tents and entrenched themselves, they addressedthemselves to make their assault. 

Now the townsfolk at first, beholding so gallant a company, sobravely accoutred, and so excellently disciplined, having on theirglittering armour, and displaying of their flying colours, couldnot but come out of their houses and gaze. But the cunning fox, Diabolus, fearing that the people, after this sight, should ona sudden summons, open the gates to the captains, came down withall haste from the castle, and made them retire into the body of thetown, who, when he had them there, made this lying and deceivablespeech unto them:--

'Gentlemen, ' quoth he, 'although you are my trusty and well-belovedfriends, yet I cannot but a little chide you for your late uncircumspectaction, in going out to gaze on that great and mighty force thatbut yesterday sat down before, and have now entrenched themselves, in order to the maintaining of a siege against, the famous townof Mansoul. Do you know who they are, whence they come, and whatis their purpose in setting down before the town of Mansoul? Theyare they of whom I have told you long ago, that they would cometo destroy this town, and against whom I have been at the cost toarm you with cap-a-pie[95] for your body, besides great fortificationsfor your mind. Wherefore, then, did you not rather, even at thefirst appearance of them, cry out, fire the beacons, and give thewhole town an alarm concerning them, that we might all have beenin a posture of defence, and been ready to have received them withthe highest acts of defiance, then had you showed yourselves mento my liking; whereas, by what you have done, you have made mehalf-afraid; I say half-afraid, that when they and we shall cometo push a pike, I shall find you want courage to stand it out anylonger. Wherefore have I commanded a watch, and that you shoulddouble your guards at the gates? Wherefore have I endeavoured tomake you as hard as iron, and your hearts as a piece of the nethermillstone? Was it, think you, that you might show yourselveswomen, and that you might go out like a company of innocents togaze on your mortal foes? Fie, fie, put yourselves into a postureof defence, beat up the drum, gather together in warlike manner, that our foes may know that, before they shall conquer thiscorporation there are valiant men in the town of Mansoul. 

'I will leave off now to chide, [96] and will not further rebukeyou; but I charge you that henceforwards you let me see no moresuch actions. Let not henceforward a man of you, without orderfirst obtained from me, so much as show his head over the wall ofthe 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 thatI take care as for myself, so for your safety and honour also. Farewell. '

Now were the townsmen strangely altered; they were as men strickenwith a panic fear; they ran to and fro through the streets of thetown of Mansoul, crying out, 'Help, help! the men that turn theworld upside down are come hither also;' nor could any of them bequiet after, but still, as men bereft of wit, they cried out, 'Thedestroyers of our peace and people are come. ' This went down withDiabolus. 'Aye!' quoth he to himself, 'this I like well, now itis 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 togive audience to the message that he, in his Master's name, wasto them commanded to deliver. So the trumpeter, whose name wasTake-heed-what-you-hear, went up, as he was commanded, to Ear-gate, and there sounded his trumpet for a hearing; but there was nonethat appeared that gave answer or regard; for so had Diaboluscommanded. So the trumpeter returned to his captain, and told himwhat he had done, and also how he had sped. Whereat the captainwas grieved, but bid the trumpeter go to his tent. 

Again Captain Boanerges sendeth his trumpeter to Ear-gate, tosound, as before, for a hearing. But they again kept close, camenot out, nor would they give him an answer, so observant were theyof the command of Diabolus their king. [97]

Then the captains, and other field-officers, called a council ofwar, [98] to consider what further was to be done for the gainingof the town of Mansoul, and, after some close and thorough debateupon the contents of their commissions, they concluded yet to giveto the town, by the hand of the fore-named trumpeter, anothersummons to hear; but if that shall be refused, said they, and thatthe town shall stand it out still, then they determined, and bidthe trumpeter tell them so, that they would endeavour, by whatmeans they could, to compel them by force to the obedience oftheir King (Luke 14:23). 

So Captain Boanerges commanded his trumpeter to go up to Ear-gateagain, and, in the name of the great King Shaddai, to give it avery loud summons, to come down without delay to Ear-gate, there togive audience to the King's most noble captains. So the trumpeterwent and did as he was commanded. He went up to Ear-gate and soundedhis trumpet, and gave a third summons to Mansoul; he said, moreover, that if this they should still refuse to do, the captains of hisPrince would with might come down upon them, and endeavour toreduce them to their obedience by force (Isa 58:1). 

Then stood up my Lord Will-be-will, who was the governor of thetown; this Will-be-will was that apostate of whom mention was madebefore, 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 hideousa noise at the gate, and speaking such insufferable words againstthe 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, haverebelled, and lift up the heel; and my master, the captain, hatha special message to this town, and to thee as a member thereof;the which, if you of Mansoul shall peaceably hear, so;[99] and ifnot, you must take what follows. '

Then said the Lord Will-be-will, 'I will carry thy words to myLord, and will know what he will say. '[100] But the trumpeter soonreplied, saying. 'Our message is not to the giant Diabolus, butto the miserable town of Mansoul. Nor shall we at all regard whatanswer by him is made, nor yet by any for him. We are sent to thistown to recover it from under his cruel tyranny, and to persuadeit to submit, as in former times it did, to the most excellentKing Shaddai. '

Then said the Lord Will-be-will, 'I will do your errand to thetown. ' The trumpeter then replied, 'Sir, do not deceive us, lest inso doing, you deceive yourselves much more. ' He added, moreover, 'For we are resolved, if in peaceable manner you do not submityourselves, then to make a war upon you, and to bring you under byforce. And of the truth of what I now say, this shall be a signunto you: you shall see the black flag, with its hot-burningthunder-bolts, set upon the mount to-morrow, as a token of defianceagainst your prince, and of our resolutions to reduce you to yourLord and rightful King. '

So the said Lord Will-be-will returned from off the wall, and thetrumpeter came into the camp. When the trumpeter was come into thecamp, the captains and officers of the mighty King Shaddai cametogether to know if he had obtained a hearing, and what was theeffect of his errand. So the trumpeter told, saying, 'When I hadsounded my trumpet, [101] and had called aloud to the town for ahearing, my Lord Will-be-will, the governor of the town, and hethat 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 myerrand, and by whose authority I brought it. Then, said he, I willtell it to the governor and to Mansoul; and then I returned to myLords. '

Then said the brave Boanerges, 'Let us yet for a while lie stillin our trenches, and see what these rebels will do. ' Now whenthe time drew nigh that audience by Mansoul must be given to thebrave Boanerges and his companions, it was commanded that all themen of war, throughout the whole camp of Shaddai, should as oneman stand to their arms, and make themselves ready, if the townof Mansoul shall hear, to receive it forthwith to mercy, but ifnot, to force a subjection. So the day being come, the trumpeterssounded, and that throughout the whole camp, that the men of warmight be in a readiness for that which then should be the work ofthe day. But when they that were in the town of Mansoul heard thesound of the trumpets throughout the camp of Shaddai, and thinkingno other but that it must be in order to storming the corporation, they at first were put to great consternation of spirit; but afterthey were a little settled again, they also made what preparationthey could for a war, if they did storm, else to secure themselves. 

Well, when the utmost time was come, Boanerges was resolved tohear their answer; wherefore he sent out his trumpeter again, tosummons Mansoul to a hearing of the message that they had broughtfrom 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 theywere come up to the top of the wall, Captain Boanerges desired tosee the Lord Mayor, but my Lord Incredulity was then Lord Mayor, for he came in the room of my Lord Lustings. So Incredulity hecame up and showed himself over the wall; but when the CaptainBoanerges had set his eyes upon him, he cried out aloud, 'This isnot he, where is my Lord Understanding, the ancient Lord Mayor ofthe town of Mansoul? for to him I would deliver my message?'

Then said the giant--for Diabolus was also come down--to thecaptain, 'Mr. Captain, you have by your boldness given to Mansoul, at least, four summonses to subject herself to your King, bywhose authority I know not, nor will I dispute that now; I ask, therefore, what is the reason of all this ado, or what would yoube at, if you knew yourselves?'

Then Captain Boanerges, whose was the black colours, and whoseescutcheon was the three burning thunder-bolts, taking no notice ofthe giant or of his speech, thus addressed himself to the town ofMansoul: '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 thetown his broad seal, 'to reduce you to his obedience. And he hathcommanded me, in case you yield upon my summons, to carry it toyou 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 palecolours, and for an escutcheon, he had the book of the law wide open[from whence issued a flame of fire]--'Hear, O Mansoul! Thou, OMansoul, wast once famous for innocency, but now thou art degeneratedinto lies and deceit (Rom 3:3, 10-23, 16:17, 18). Thou hast heardwhat my brother the Captain Boanerges hath said; and it is yourwisdom, and will be your happiness, to stoop to, and accept of, conditions of peace and mercy when offered; especially when offeredby one against whom thou hast rebelled, and one who is of power totear thee in pieces, for so is Shaddai our King; nor, when he isangry, can anything stand before him (Psa 1:21, 22). If you say youhave not sinned, nor acted rebellion against our King, the wholeof your doings, since the day that you cast off his service--andthere was the beginning of your sin--will sufficiently testifyagainst you. What else means your hearkening to the tyrant, andyour receiving him for your king? What means else your rejectingof the laws of Shaddai, and your obeying of Diabolus? Yea, whatmeans this your taking up of arms against, and the shutting ofyour gates upon us, the faithful servants of your King? Be ruledthen, and accept of my brother's invitation, and overstand notthe time of mercy, but agree with thine adversary quickly (Luke12:58, 59). Ah, Mansoul, suffer not thyself to be kept from mercy, and to be run into a thousand miseries, by the flattering wilesof Diabolus. Perhaps that piece of deceit may attempt to make youbelieve that we seek our own profit in this our service;[102] butknow, 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 amazinggrace that Shaddai should so humble himself as he doth. Now he, byus 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, andwill not that Mansoul should die, but turn to him and live' (2 Cor5:18-21). 

Then stood forth Captain Judgment, whose was the red colours, andfor an escutcheon he had the burning fiery furnace, and he said, 'O ye, the inhabitants of the town of Mansoul, that have lived solong in rebellion and acts of treason against the King Shaddai;know that we come not to-day to this place, in this manner, withour message of our own minds, or to revenge our own quarrel; itis the King, my Master, that hath sent us to reduce you to yourobedience to him, the which if you refuse in a peaceable way toyield, we have commission to compel you thereto. And never thinkof yourselves, nor yet suffer the tyrant Diabolus to persuade youto think, that our King, by his power, is not able to bring youdown, and to lay you under his feet; for he is the former of allthings, and if he touches the mountains, they smoke. Nor will thegate of the King's clemency stand always open; for the day thatshall 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 offerthee mercy, and that, after so many provocations? Yea, he stillholdeth out his golden sceptre to thee, and will not yet suffer hisgate to be shut against thee. Wilt thou provoke him to do it? Ifso, 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 judgmentis before him; therefore trust thou in him. Yea, "because thereis wrath, beware lest he take thee away with his stroke; thena great ransom cannot deliver thee" (v 18). Will he esteem thyriches? No; not gold, nor all the forces of strength. "He hathprepared his throne for judgment" (Psa 9:7). For "he will comewith fire, and with his chariots like a whirlwind, to render hisanger with fury, and his rebuke with flames of fire" (Isa 66:15). Therefore, O Mansoul, take heed, lest after thou hast fulfilledthe judgment of the wicked, justice and judgment should take holdof thee. '

Now, while the Captain Judgment was making this oration to the townof Mansoul, it was observed by some that Diabolus trembled. [103]But he proceeded in his parable, and said, 'O thou woful town ofMansoul! wilt thou not yet set open thy gate to receive us, thedeputies of thy King, and those that would rejoice to see theelive? "Can thine heart endure, or can thine hands be strong, in thedays that he shall deal" in judgment "with thee?" (Eze 22:14). Isay, canst thou endure to be forced to drink, as one would drinksweet wine, the sea of wrath that our King has prepared for Diabolusand 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 thefruitless bough; once the delight of the high ones, but now a denfor Diabolus: hearken also to me, and to the words that I shallspeak to thee in the name of the great Shaddai. Behold "the axeis laid unto the root of the trees: therefore every tree whichbringeth not forth good fruit, is hewn down, and cast into thefire" (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-bespeaksthee not to be a good tree. Thy "grapes are grapes of gall, thyclusters are bitter" (Deut 32:32). Thou hast rebelled against thyKing, and lo! we, the power and force of Shaddai, are the axe thatis 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 axemust first be laid to thy root, before it be laid at thy root; itmust first be laid to thy root in a way of threatening, before itis laid at thy root by way of execution; and between these two isrequired thy repentance, and this is all the time that thou hast. What wilt thou do? wilt thou turn, or shall I smite? If I fetchmy blow, Mansoul, down you go; for I have commission to lay my axeat as well as to thy roots, nor will anything but yielding to ourKing prevent doing of execution. What art thou fit for, O Mansoul, if mercy preventeth not, but to be hewn down, and cast into thefire and burned?

'O Mansoul! patience and forbearance do not act for ever; a yearor two, or three, they may; but if thou provoke by a three years'rebellion--and thou hast already done more than this--then whatfollows 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 bysinners 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 broughtthis army to thy walls, and shall it bring it in judgment to doexecution into thy town? Thou hast heard what the captains havesaid, but as yet thou shuttest thy gates; speak out, Mansoul, wiltthou do so still, or wilt thou accept of conditions of peace?'[105]

These brave speeches of these four noble captains the townof Mansoul refused to hear, yet a sound thereof did beat againstEar-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 tothem one Ill-pause, that was in the town, that they might rewardhim according to his works, then they would give them time toconsider; but if they would not cast him to them over the wallof Mansoul, then they would give them none; for, ' said they, 'weknow that so long as Ill-pause draws breath in Mansoul, all goodconsideration will be confounded, and nothing but mischief willcome 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 thecaptains have laid their fingers on him, ) was resolved at thisinstant to give them answer by himself; but then, changing hismind, he commanded the then Lord Mayor, the Lord Incredulity, todo 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: butfrom whence you come we will not know, and what you are we willnot believe. Indeed, you tell us in your terrible speech that youhave this authority from Shaddai; but by what right he commandsyou to do it, of that we shall yet be ignorant. You have also, bythe authority aforesaid, summoned this town to desert her Lord;and for protection, to yield up herself to the great Shaddai, yourKing; flatteringly telling her, that if she will do it, he willpass by, and not charge her with her past offences. Further, youhave also, to the terror of the town of Mansoul, threatened, withgreat and sore destructions, to punish this corporation, if sheconsents not to do as your wills would have her. 

'Now, captains, from whencesoever you come, and though your designsbe never so right, yet know ye, that neither my Lord Diabolus, norI his servant Incredulity, nor yet our brave Mansoul, doth regardeither your persons, message, or the King that you say hath sentyou: his power, his greatness, his vengeance, we fear not; norwill we yield at all to your summons. 

'As for the war that you threaten to make upon us, we must thereindefend ourselves as well as we can; and know ye, that we are notwithout wherewithal to bid defiance to you. And, in short, forI will not be tedious, ' I tell you that we take you to be somevagabond runagate crew, that, having shaken off all obedienceto your King, have gotten together in tumultuous manner, and areranging from place to place to see if, through the flatteries youare skilled to make on the one side, and threats wherewith youthink to fright on the other, to make some silly town, city, orcountry, to desert their place and leave it to you; but Mansoulis 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 sufferyou to sit down before us. Our people must live in quiet; yourappearance doth disturb them (Luke 11:21); wherefore arise withbag and baggage, and begone, or we will let fly from the wallsagainst you. '[106]

This oration, made by old Incredulity, was seconded by desperateWill-be-will, in words to this effect: 'Gentlemen, we have heardyour demands, and the noise of your threats, and have heard thesound of your summons, but we fear not your force; we regard notyour threats, but will still abide as you found us. And we commandyou, 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 lionDiabolus, when asleep in his town of Mansoul. '

The Recorder, whose name was Forget-good, he also added asfolloweth: 'Gentlemen, my Lords, as you see, have, with mild andgentle words, answered your rough and angry speeches; they have, moreover, in my hearing, given you leave quietly to depart as youcame. Wherefore, take their kindness, and begone. We might havecome out with force upon you, and have caused you to feel the dintof our swords; but as we love ease and quiet ourselves, so we lovenot to hurt or molest others. '[107]

Then did the town of Mansoul shout for joy; as if, by Diabolus andhis crew, some great advantage had been gotten of the captains. Theyalso rang the bells, and made merry, and danced upon the walls. Diabolus also returned to the castle, and the Lord Mayor and Recorderto their place; but the Lord Will-be-will took special care thatthe gates should be secured with double guards, double bolts, and double locks and bars. And that Ear-gate especially might thebetter be looked to--for that was the gate in at which the King'sforces sought most to enter--the Lord Will-be-will made one oldMr. Prejudice, an angry and ill-conditioned fellow, captain ofthe ward at that gate, and put under his power sixty men, calledDeafmen;[108] men advantageous for that service, forasmuch as theymattered no words of the captains, nor of their soldiers. [109]

[CHAPTER V. ]

[CONTENTS:--The captains resolve to give them battle--The townresolutely resists, and the captains retire to winter quarters--Tradition, Human-wisdom, and Man's invention enlist under Boanerges, butare taken prisoners, and carried to Diabolus; they are admittedsoldiers for him, under Captain Anything--Hostilities are renewed, and the town much molested--A famine and mutiny in Mansoul--Thetown sounds a parley--Propositions made and rejected--Understandingand Conscience quarrel with Incredulity--A skirmish ensues, andmischief is done on both sides. ]

Now, when the captains saw the answer of the great ones, and thatthey could not get a hearing from the old natives of the town, andthat Mansoul was resolved to give the King's army battle, theyprepared themselves to receive them, and to try it out by thepower of the arm. And first, they made their force more formidableagainst Ear-gate; for they knew that unless they could penetratethat, no good could be done upon the town. This done, they put therest of their men in their places; after which they gave out theword, which was, 'YE MUST BE BORN AGAIN. '[110] Then they soundedthe trumpet; then they in the town made them answer, with shoutagainst 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. Untothese two guns they trusted much; they were cast in the castleby Diabolus' founder, whose name was Mr. Puff-up; and mischievouspieces they were. [111] But so vigilant and watchful, when thecaptains saw them, were they, that though sometimes their shotwould 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 toannoy 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 thewhich they made use against the camp of Shaddai. 

They from the camp also did as stoutly, and with as much of that asmay in truth be called valour, let fly as fast at the town and atEar-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 captainshad brought with them several slings, and two or three battering-rams;with their slings, therefore, they battered the houses and peopleof the town, and with their rams they sought to break Ear-gateopen. 

The camp and the town had several skirmishes, and brisk encounters, while the captains, with their engines, made many brave attemptsto break open, or beat down, the tower that was over Ear-gate, and at the said gate to make their entrance. But Mansoul stood itout so lustily, through the rage of Diabolus, the valour of theLord Will-be-will, and the conduct of old Incredulity, the Mayor, and Mr. Forget-good, the Recorder, that the charge and expense ofthat summer's wars, on the King's side, seemed to be almost quitelost, and the advantage to return to Mansoul. But when the captainssaw how it was, they made a fair retreat, and entrenched themselvesin their winter quarters. Now in this war, you must needs thinkthere was much loss on both sides, of which be pleased to acceptof this brief account following:--[112]

The King's captains, when they marched from the court to come upagainst Mansoul to war, as they came crossing over the country, they happened to light upon three young fellows that had a mindto go for soldiers; proper men they were, and men of courage andskill, to appearance. Their names were Mr. Tradition, Mr. Human-wisdom, and Mr. Man's-invention. So they came up to the captains, andproffered their services to Shaddai. The captains then told themof their design, and bid them not to be rash in their offers; butthe young men told them they had considered the thing before, andthat hearing they were upon their march for such a design, camehither on purpose to meet them, that they might be listed undertheir excellencies. Then Captain Boanerges, for that they were menof courage, listed them into his company, and so away they wentto the war. 

Now when the war was begun, in one of the briskest skirmishes, soit was, that a company of the Lord Will-be-will's men sallied outat the sally-port, or postern of the town, and fell in upon therear of Captain Boanerges' men, where these three fellows happenedto be, so they took them prisoners, and away they carried theminto the town; where they had not lain long in durance, but itbegan to be noised about the streets of the town what three notableprisoners the Lord Will-be-will's men had taken, and brought inprisoners out of the camp of Shaddai. At length tidings thereofwere carried to Diabolus to the castle, to wit, what my LordWill-be-will's men had done, and whom they had taken prisoners. 

Then Diabolus called for Will-be-will, to know the certainty ofthis matter. So he asked him, and he told him; then did the giantsend for the prisoners, who, when they were come, demanded of themwho they were, whence they came, and what they did in the camp ofShaddai; and they told him. Then he sent them to ward again. Notmany days after, he sent for them to him again, and then askedthem if they would be willing to serve him against their formercaptains. They then told him that they did not so much live byreligion, as by the fates of fortune; and that since his lordshipwas willing to entertain them, they should be willing to servehim. Now while things were thus in hand, there was one CaptainAnything, a great doer in the town of Mansoul, and to this CaptainAnything did Diabolus send these men, with a note under his handto receive them into his company; the contents of which letterwere thus:--

'Anything, my darling, the three men that are the bearers of thisletter have a desire to serve me in the war, nor know I better towhose conduct to commit them than to thine; receive them, therefore, in my name, as need shall require, make use of them against Shaddaiand his men. Farewell. ' So they came, and he received them; andhe made of two of them serjeants, but he made Mr. Man's-inventionhis armour-bearer. But thus much for this, and now to return tothe camp. [113]

They of the camp did also some execution upon the town, for theydid beat down the roof of the Lord Mayor's house, and so laid himmore open than he was before. They had almost, with a sling, slainmy Lord Will-be-will outright; but he made a shift to recoveragain. But they made a notable slaughter among the aldermen, forwith 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 overEar-gate, and laid them flat in the dirt. [115] I told you before, that the King's noble captains had drawn off to their winterquarters, and had there entrenched themselves and their carriages, so as with the best advantage to their King, and the greatestannoyance to the enemy, they might give seasonable and warm alarmsto 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 ofthe corporation. 

For now could not Mansoul sleep securely as before, nor couldthey now go to their debaucheries with that quietness as in timespast. 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, thatthey were broken as to former peace. Yea, they had their alarmsso frequently, and that when the nights[116] were at longest, theweather 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 slingswould whirl the stones into the town. Sometimes ten thousand ofthe King's soldiers would be running round the walls of Mansoulat 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 greatmolestation of the now languishing town of Mansoul. Yea, so distressedwith those that laid siege against them were they, that, I daresay, Diabolus their king had, in these days, his rest much broken. 

In these days, as I was informed, new thoughts, and thoughts thatbegan to run counter one to another, began to possess the mindsof the men of the town of Mansoul. Some would say, 'There is noliving thus'; others would then reply, 'This will be over shortly. 'Then would a third stand up and answer, 'Let us turn to the KingShaddai, and so put an end to these troubles. ' And a fourth wouldcome in with a fear, saying, 'I doubt he will not receive us. '[117]The old gentleman too, the Recorder, that was so before Diabolustook Mansoul, he also began to talk aloud; and his words were nowto the town of Mansoul as if they were great claps of thunder. Nonoise now so terrible to Mansoul as was his, with the noise of thesoldiers, and shoutings of the captains. 

Also, things began to grow scarce in Mansoul; now the things thather soul lusted after were departing from her. Upon all her pleasantthings there was a blast, and burning instead of beauty. Wrinklesnow, and some shows of the shadow of death, were upon the inhabitantsof Mansoul. [118] And now, O how glad would Mansoul have been tohave enjoyed quietness and satisfaction of mind, though joinedwith the meanest condition in the world![119]

The captains also, in the deep of this winter, did send, by themouth of Boanerges' trumpeter, a summons to Mansoul to yield upherself to the King, the great King Shaddai. They said it once, andtwice, and thrice; not knowing but that at some times there mightbe 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 tothem before now, had it not been for the opposition of old Incredulity, and the fickleness of the thoughts of my Lord Will-be-will. Diabolusalso began to rave, wherefore Mansoul, as to yielding, was notyet all of one mind, therefore, they still lay distressed underthese perplexing fears. [120]

I told you but now that they of the King's army had this wintersent three times to Mansoul, to submit herself. 

First. The first time the trumpeter went, he went with words ofpeace, telling of them, 'That the captains, the noble captains ofShaddai, did pity and bewail the misery of the now perishing townof Mansoul; and were troubled to see them so much to stand in theway of their own deliverance. ' He said, moreover, 'That the captainsbid 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 ownlosers, ' he returned again into the camp. 

Second. The second time the trumpeter went, he did treat thema little more roughly. For after sound of trumpet, he told them, 'That their continuing in their rebellion did but chafe and heatthe spirit of the captains, and that they were resolved to make aconquest of Mansoul, or to lay their bones before the town walls. '

Third. He went again the third time, and dealt with them yet moreroughly; telling of them, 'That now, since they had been so horriblyprofane, he did not know--not certainly know--whether the captainswere inclining to mercy or judgment; only, ' said he, 'theycommanded 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 distressthe town, that they presently called a consultation; the result ofwhich 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 campfor a parley. Well, the Lord Will-be-will sounded upon the wall, so the captains came up in their harness, [121] with their tenthousands at their feet. The townsmen then told the captains thatthey had heard and considered their summons, and would come to anagreement with them, and with their King Shaddai, upon such certainterms, articles, and propositions as, with and by the order oftheir 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 andtheir Mr. Forget-good, with their brave Lord Will-be-will, might, under Shaddai, be still the governors of the town, castle, andgates of Mansoul. 2. Provided that no man that now serveth undertheir great giant Diabolus, be by Shaddai cast out of house, harbour, or the freedom that he hath hitherto enjoyed in the famous town ofMansoul. 3. That it shall be granted them, that they of the townof Mansoul shall enjoy certain of their rights and privileges--towit, such as have formerly been granted them; and that they havelong lived in the enjoyment of, under the reign of their kingDiabolus, that now is, and long has been, their only Lord, andgreat defender. 4. That no new law, officer, or executioner oflaw or office, shall have any power over them, without their ownchoice and consent. 

'These be our propositions or conditions of peace; and upon theseterms, ' said they, 'we will submit to your King. '[122]

But when the captains had heard this weak and feeble offer of thetown of Mansoul, and their high and bold demands, they made to themagain, by their noble captain, the Captain Boanerges, this speechfollowing:--

'O ye inhabitants of the town of Mansoul, when I heard your trumpetsound for a parley with us, I can truly say I was glad; but whenyou said you were willing to submit yourselves to our King andLord, then I was yet more glad. But when, by your silly provisoesand foolish cavils, you laid the stumbling-block of your iniquitybefore your own faces, then my gladness turned into sorrows, andmy hopeful beginnings of your return into languishing, faintingfears. 

'I count that old Ill-pause, the ancient enemy of Mansoul, diddraw up those proposals that now you present us with as terms ofan agreement, but they deserve not to be admitted to sound in theear of any man that pretends to have service for Shaddai. We do, therefore, jointly, and that with the highest disdain, refuse andreject such things as the greatest of iniquities (2 Tim 2:19). [123]

'But, O Mansoul! If you will give yourselves into our hands, orrather into the hands of our King; and will trust him to make suchterms with, and for you, as shall seem good in his eyes--and I daresay they shall be such as you shall find to be most profitable toyou--then we will receive you, and be at peace with you. But ifyou like not to trust yourselves in the arms of Shaddai our King, then things are but where they were before, and we know also whatwe have to do. '

Then cried out old Incredulity, the Lord Mayor, and said, 'Andwho, 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, intothe hands of they know not who? I, for my part, will never yieldto so unlimited a proposition. Do we know the manner and temperof their King? It is said by some, that he will be angry with hissubjects if but the breadth of an hair they chance to step out ofthe way; and of others, that he requireth of them much more thanthey can perform. Wherefore it seems, O Mansoul, to be thy wisdom, to take good heed what thou dost in this matter; for if you onceyield, you give up yourselves to another, and so you are no moreyour 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 youare his, which of you he will kill, and which of you he will savealive; or whether he will not cut off every one of us, and sendout of his own country, another new people, and cause them toinhabit this town?'[124]

This speech of the Lord Mayor undid all, and threw flat to theground their hopes of an accord. Wherefore the captains returnedto 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 theyhad been at their points. So when he was come into the chamberof state, Diabolus saluted him with 'Welcome, my Lord, how wentmatters betwixt you to-day?' So the Lord Incredulity, with a lowconge, [125] told him the whole of the matter, saying, Thus andthus said the captains of Shaddai, and thus and thus said I. Thewhich when it was told to Diabolus, he was very glad to hear it, and said, 'My Lord Mayor, my faithful Incredulity, I have provedthy fidelity above ten times already, but never yet found theefalse. I do promise thee, if we rub over this brunt, to preferthee to a place of honour, a place far better than to be LordMayor of Mansoul. I will make thee my Universal Deputy, and thoushalt, next to me, have all nations under thy hand; yea, and thoushalt lay bands upon them that they may not resist thee, nor shallany of our vassals walk more at liberty, but those that shall becontent to walk in thy fetters. '

Now came the Lord Mayor out from Diabolus, as if he had obtaineda favour indeed; wherefore to his habitation he goes in greatstate, and thinks to feed himself well enough with hopes, untilthe 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 hisLord with what had passed, the old Lord Mayor that was so beforeDiabolus came to the town, to wit, my Lord Understanding, and the oldRecorder, Mr. Conscience, getting intelligence of what had passedat Ear-gate, for you must know that they might not be sufferedto be at that debate, lest they should then have mutinied for thecaptains. But, I say, they got intelligence what had passed there, and were much concerned therewith, wherefore, they, getting someof the town together, began to possess them with the reasonablenessof the noble captains' demands, and with the bad consequencesthat would follow upon the speech of old Incredulity, the LordMayor--to wit, how little reverence he showed therein, either tothe captains, or to their King; also, how he implicitly chargedthem with unfaithfulness, and treachery: for what less, quoththey, could be made of his words, when he said he would not yieldto their proposition, and added, moreover, a supposition that hewould destroy us when before he had sent us word that he wouldshow us mercy. [126] The multitude being now possessed with theconviction of the evil that old Incredulity had done, began to runtogether by companies in all places, and in every corner of thestreets of Mansoul; and first they began to mutter, then to talkopenly, and after that they run to and fro, and cried as theyrun, 'O the brave captains of Shaddai! Would we were under thegovernment of the captains, and of Shaddai their King. '[127] Whenthe Lord Mayor had intelligence that Mansoul was in an uproar, down he comes to appease the people, and thought to have quashedtheir heat with the bigness and the show of his countenance. Butwhen they saw him, they came running upon him, and had doubtlessdone him a mischief, had he not betaken himself to house. However, they strongly assaulted the house where he was, to have pulled itdown about his ears; but the place was too strong, so they failedof that. So he taking some courage addressed himself, out at awindow, to the people in this manner:--

'Gentlemen, what is the reason that there is here such an uproarto-day?'

UND. Then answered my Lord Understanding: 'It is even because thatthou 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 thehearing of your discourse. Secondly, In that you propounded suchterms of peace, to the captains, that by no means could be granted, unless they had intended that their Shaddai should have been onlya titular prince, and that Mansoul should still have had power bylaw, to have lived in all lewdness and vanity before him, and soby consequence Diabolus should still here be king in power, andthe other only king in name. Thirdly, For that thou didst thyself, after the captains had showed us upon what conditions they wouldhave 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 trustyfriends of Diabolus in Mansoul. '[128]

UND. 'Sir, you may put upon my words what meaning you please, butI 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 hisgovernment, and the quieting of the people, whom by your unlawfulactions 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 LordUnderstanding hath said. It is evident enough that he hath spokenthe truth, and that you are an enemy to Mansoul; be convinced, then, of the evil of your saucy and malapert language, and of thegrief that you have put the captains to; yea, and of the damagesthat you have done to Mansoul thereby. Had you accepted of theconditions, the sound of the trumpet and the alarm of war had nowceased 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 yourerrand to Diabolus, and there you shall have an answer to yourwords. Meanwhile we will seek the good of the town, and not askcounsel of you. '

UND. 'Sir, your prince and you are both foreigners to Mansoul, andnot the natives thereof. And who can tell but that when you havebrought us into greater straits, when you also shall see thatyourselves can be safe by no other means than by flight, you mayleave us and shift for yourselves, or set us on fire, and go awayin the smoke, or by the light of our burning, and so leave us inour ruins. '

INCRED. 'Sir, you forget that you are under a governor, and thatyou 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 giveyou but little thanks for your labour. '

Now while these gentlemen were thus in their chiding words, downcome, from the walls and gates of the town, the Lord Will-be-will, Mr. Prejudice, old Ill-pause, and several of the new-made aldermenand burgesses, and they asked the reason of the hubbub and tumult. And with that every man began to tell his own tale, so that nothingcould be heard distinctly. Then was a silence commanded, and theold fox Incredulity began to speak. 'My Lord, ' quoth he, 'hereare a couple of peevish gentlemen, that have, as a fruit of theirbad dispositions, and, as I fear, through the advice of one Mr. Discontent, tumultuously gathered this company against me thisday; and also attempted to run the town into acts of rebellionagainst our prince. '

Then stood up all the Diabolonians that were present, and affirmedthese things to be true. 

Now when they that took part with my Lord Understanding, and withMr. Conscience, perceived that they were like to come to the worst, for that force and power was on the other side, they came in fortheir help and relief. So a great company was on both sides. [130]Then they on Incredulity's side would have had the two old gentlemenpresently away to prison; but they on the other side said theyshould not. Then they began to cry up parties again; the Diabolonianscried up old Incredulity, Forget-good, the new aldermen, and theirgreat one Diabolus; and the other party, they as fast cried upShaddai, the captains, his laws, their mercifulness, and applaudedtheir conditions and ways. Thus the bickerment went awhile, atlast they passed from words to blows, and now there were knocks onboth sides. The good old gentleman, Mr. Conscience, was knocked downtwice by one of the Diabolonians, whose name was Mr. Benumbing. And my Lord Understanding had like to have been slain with anharquebus, but that he that shot wanted to take his aim aright. Nordid the other side wholly escape, for there was one Mr. Rashhead, a Diabolonian, that had his brains beaten out by Mr. Mind, theLord Will-be-will's servant; and it made me laugh to see how oldMr. Prejudice was kicked and tumbled about in the dirt. For thougha 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 undertheir feet; and I will assure you he had by some of the LordUnderstanding's party his crown soundly cracked to boot. Mr. Anything also, he became a brisk man in the broil, but both sideswere against him, because he was true to none. Yet he had for hismalapertness one of his legs broken, and he that did it wishedit had been his neck. Much harm more was done on both sides, butthis must not be forgotten, it was now a wonder to see my LordWill-be-will so indifferent as he was; he did not seem to takeone side more than another, only it was perceived that he smiledto see how old Prejudice was tumbled up and down in the dirt. Also when Captain Anything came halting up before him, he seemedto take but little notice of him. [131]

[CHAPTER VI. ]

[CONTENTS:--Lord Understanding and Mr. Conscience imprisoned asauthors of the disturbance--A conference of the besieging officers, who agree to petition Shaddai for further assistance--The petitionapproved at court--Emmanuel, the King's son, is appointed to conquerthe town--Marches with a great army and surrounds Mansoul, whichis strongly fortified against him. ]

Now when the uproar was over, Diabolus sends for my LordUnderstanding, and Mr. Conscience, and claps them both up in prison, as the ring-leaders and managers of this most heavy riotous routin Mansoul. So now the town began to be quiet again, and theprisoners were used hardly; yea, he thought to have made them away, but that the present juncture did not serve for that purpose, forthat war was in all their gates. [132] But let us return again toour story. The captains, when they were gone back from the gate, and were come into the camp again, called a council of war, toconsult what was further for them to do. Now some said, Let us goup presently and fall upon the town, but the greatest part thoughtrather better it would be to give them another summons to yield;and the reason why they thought this to be best was, because, thatso far as could be perceived, the town of Mansoul now was moreinclinable than heretofore. And if, said they, while some of themare in a way of inclination, we should by ruggedness give themdistaste, 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, putwords into his mouth, set him his time, and bid him God speed. Well, many hours were not expired before the trumpeter addressedhimself to his journey. Wherefore, coming up to the wall of thetown, he steereth his course to Ear-gate, and there sounded, as hewas commanded. They, then, that were within came out to see whatwas the matter, and the trumpeter made them this speech following:--

'O hard-hearted, and deplorable town of Mansoul, how long wilt thoulove thy sinful, sinful simplicity, and ye fools delight in yourscorning? As yet despise you the offers of peace, and deliverance?As yet will ye refuse the golden offers of Shaddai, and trust tothe lies and falsehoods of Diabolus? Think you when Shaddai shallhave conquered you, that the remembrance of these your carriagestowards him, will yield you peace and comfort; or that, by rufflinglanguage, you can make him afraid as a grasshopper? Doth he entreatyou, for fear of you? Do you think that you are stronger than he?Look to the heavens, and behold, and consider the stars, how highare they? Can you stop the sun from running his course, and hinderthe moon from giving her light? Can you count the number of thestars, or stay the bottles of heaven? Can you call for the watersof the sea, and cause them to cover the face of the ground? Canyou behold every one that he is proud, and abase him, and bindtheir faces in secret?[134] Yet these are some of the works ofour King, in whose name, this day, we come up unto you, that youmay be brought under his authority. In his name, therefore, Isummon you again, to yield up yourselves to his captains. '

At this summons the Mansoulians seemed to be at a stand, and knewnot what answer to make; wherefore Diabolus forthwith appeared, and took upon him to do it himself, and thus he begins, but turnshis speech to them of Mansoul:--

'Gentlemen, ' quoth he, 'and my faithful subjects, if it is truethat this summoner hath said concerning the greatness of theirKing, by his terror you will always be kept in bondage, and so bemade 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 youwould with a grasshopper. Consider, therefore, what is for yourprofit, and remember the immunities that I have granted you. Farther, if all be true that this man hath said, how comes it topass that the subjects of Shaddai are so enslaved in all placeswhere they come? None in the universe so unhappy as they, none sotrampled upon as they. [135] Consider, my Mansoul. Would thou wertas 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 knowhow to use it; yea, a king you have too, if you can tell how tolove and obey him. '

Upon this speech, the town of Mansoul did again harden theirhearts yet more against the captains of Shaddai. The thoughts ofhis greatness did quite quash them, and the thoughts of his holinesssunk them in despair. [136] Wherefore, after a short consultation, they, of the Diabolonian party they were, sent back this word bythe trumpeter, 'That, for their parts, they were resolved to stickto their king; but never to yield to Shaddai. ' So it was but invain to give them any further summons, for they had rather dieupon the place than yield. And now things seemed to be gone quiteback, 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 ofheart. They therefore sent them another summons, more sharp andsevere than the last; but the oftener they were sent to, to bereconciled to Shaddai, the further off they were. 'As they calledthem, so they went from them': yea, 'though they called them tothe Most High' (Hosea 11:2, 7). 

So they ceased that way to deal with them any more, and inclinedto think of another way. The captains, therefore, did gatherthemselves together, to have free conference among themselves, toknow what was yet to be done to gain the town, and to deliver itfrom the tyranny of Diabolus. And one said after this manner, andanother after that. Then stood up the right noble, the CaptainConviction, and said, 'My brethren, mine opinion is this:--

'First. That we continually play our slings into the town, and keepit in a continual alarm, molesting of them day and night; by thusdoing we shall stop the growth of their rampant spirit. For a lionmay be tamed by continual molestation. [137]

'Second. This done, I advise that, in the next place, we, with oneconsent, draw up a petition to our Lord Shaddai; by which, afterwe have showed our King the condition of Mansoul, and of affairshere, and have begged his pardon for our no better success, we willearnestly implore his Majesty's help, and that he will please tosend us more force and power; and some gallant and well-spokencommander to head them; that so his Majesty may not lose the benefitof these his good beginnings, but may complete his conquest uponthe 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 ofthe petition were thus:--

'Most gracious and glorious King, the Lord of the best world, andthe builder of the town of Mansoul: We have, dread Sovereign, atthy commandment, put our lives in jeopardy, and at thy bidding madea war upon the famous town of Mansoul. When we went up againstit, we did, according to our commission, first offer conditionsof 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; Zech10:11, 12). They were for shutting of their gates, and for keepingus out of the town. They also mounted their guns, they sallied outupon us, and have done us what damage they could; but we pursuedthem, with alarm upon alarm, requiting of them with such retributionas was meet, and have done some execution upon the town. Diabolus, Incredulity, and Will-be-will are the great doers against us; nowwe are in our winter quarters, but so as that we do yet with anhigh hand molest and distress the town. Once, as we think, hadwe had but one substantial friend in the town, such as would buthave seconded the sound of our summons as they ought, the peoplemight 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 stateof rebellion against thee. [139] Now, King of kings, let it pleasethee to pardon the unsuccessfulness of thy servants, who have beenno more advantageous in so desirable a work as the conquering ofMansoul 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 mayboth love and fear. We do not thus speak because we are willingto relinquish the wars--for we are for laying of our bones againstthe place--but that the town of Mansoul may be won for thy Majesty. We also pray thy Majesty for expedition in this matter, that aftertheir conquest, we may be at liberty to be sent about other thygracious 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 shouldit be delivered to but to the King's Son. So he took it and readit, and because the contents of it pleased him well, he mended, and also in some things, added to the petition himself. So afterhe had made such amendments and additions as he thought convenient, with his own hand, he carried it in to the King; to whom when hehad with obeisance delivered it, he put on authority, and spake toit himself. [140]

Now the King, at the sight of the petition, was glad; but how muchmore think you, when it was seconded by his Son? It pleased himalso to hear that his servants that camped against Mansoul were sohearty in the work, and so steadfast in their resolves, and thatthey had already got some ground upon the famous town of Mansoul. 

Wherefore the King called to him Emmanuel his Son, who said, Heream 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 atMansoul. Thou shalt also there prosper, and prevail, and conquerthe town of Mansoul. 

Then said the King's Son, Thy law is within my heart. I delightto 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 Iwill go, and will deliver from Diabolus, and from his power, thyperishing town of Mansoul. My heart has been often pained withinme for the miserable town of Mansoul; but now it is rejoiced, butnow it is glad. And with that he leaped over the mountains forjoy, saying, I have not, in my heart, thought anything too dearfor Mansoul; the day of vengeance is in mine heart for thee, my Mansoul; and glad am I that thou, my Father, hast made me theCaptain of their salvation (Heb 2:10). And I will now begin toplague 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 flewlike lightning round about at court; yea, it there became the onlytalk what Emmanuel was to go to do for the famous town of Mansoul. But you cannot think how the courtiers too were taken with thisdesign of the Prince. Yea, so affected were they with this work, and with the justness of the war, that the highest Lord and greatestpeer of the kingdom did covet to have commissions under Emmanuel, to go to help to recover again to Shaddai the miserable town ofMansoul. [141]

Then was it concluded that some should go and carry tidings tothe camp that Emmanuel was to come to recover Mansoul, and thathe would bring along with him so mighty, so impregnable a force, that he could not be resisted. But oh, how ready were the highones at court to run like lackeys to carry these tidings to thecamp that was at Mansoul! Now when the captains perceived thatthe King would send Emmanuel his Son, and that it also delightedthe 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 hiscoming, gave a shout that made the earth rend at the sound thereof. Yea, the mountains did answer again by echo, and Diabolus himselfdid totter and shake. 

For you must know, that though the town of Mansoul itself was notmuch, if at all, concerned with the project--for, alas for them, they were wofully besotted, for they chiefly regarded their pleasureand their lusts--yet Diabolus their governor was; for he had hisspies continually abroad, who brought him intelligence of allthings, and they told him what was doing at court against him, andthat Emmanuel would shortly certainly come with a power to invadehim. Nor was there any man at court, nor peer of the kingdom, thatDiabolus so feared as he feared this Prince. For if you remember, I showed you before that Diabolus had felt the weight of his handalready. So that, since it was he that was to come, this made himthe more afraid. Well, you see how I have told you that the King'sSon was engaged to come from the court to save Mansoul, and thathis Father had made him the Captain of the forces. The time, therefore, of his setting forth being now expired, he addressedhimself for his march, and taketh with him, for his power, fivenoble 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 ascutcheon he had the holy lamb and golden shield. And he had tenthousand men at his feet (John 1:29; Eph 6:16). 

The second was that famous captain, the Captain Good-hope. Hiswere the blue colours, his standard-bearer was Mr. Expectation, and for a scutcheon he had the three golden anchors. [143] And hehad 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 thebosom. And he had ten thousand men at his feet (1 Cor 13). 

The fourth was that gallant commander, the Captain Innocent. Hisstandard-bearer was Mr. Harmless, his were the white colours, andfor his scutcheon he had the three golden doves (Heb 10:16). 

The fifth was the truly loyal and well-beloved captain, the CaptainPatience. His standard-bearer was Mr. Suffer-long, his were theblack colours, and for a scutcheon he had three arrows through thegolden heart (Heb 6:12). 

These were Emmanuel's captains, these their standard-bearers, their colours, and their scutcheons, [144] and these the men undertheir command. So, as was said, the brave Prince took his marchto go to the town of Mansoul. Captain Credence led the van, andCaptain Patience brought up the rear. So the other three, withtheir men, made up the main body; the Prince himself riding inhis 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! ThePrince's armour was all of gold, and it shone like the sun in thefirmament. The captains' armour was of proof, and was in appearancelike the glittering stars. There were also some from the courtthat rode reformades, [146] for the love that they had to the KingShaddai, and for the happy deliverance of the town of Mansoul. [147]

Emmanuel also, when he had thus set forward to go to recover thetown of Mansoul, took with him, at the commandment of his Father, forty-four battering-rams, and twelve slings, [148] to whirl stoneswithal. Every one of these was made of pure gold; and these theycarried with them in the heart and body of their army, all alongas they went to Mansoul. 

So they marched till they came within less than a league of thetown. And there they lay till the first four captains came thither, to acquaint him with matters. Then they took their journey to goto the town of Mansoul, and unto Mansoul they came. But when theold soldiers that were in the camp saw that they had new forcesto join with, they again gave such a shout before the walls ofthe town of Mansoul, that it put Diabolus into another fright. Sothey sat down before the town, not now as the other four captainsdid, to wit, against the gates of Mansoul only; but they environedit round on every side, and beset it behind and before; so thatnow, let Mansoul look which way it will, it saw force and powerlie in siege against it. Besides, there were mounts cast up againstit. 

The Mount Gracious was on the one side, and Mount Justice was onthe other; further, there were several small banks and advance-ground--asPlain-truth Hill, and No-sin Banks--where many of the slings wereplaced against the town. Upon Mount Gracious were planted four, and upon Mount Justice were planted as many; and the rest wereconveniently placed in several parts round about the town. Fiveof the best battering-rams--that is, of the biggest of them--wereplaced upon Mount Hearken; a mount cast up hard by Ear-gate, withintent to break that open. [149]

Now, when the men of the town saw the multitude of the soldiersthat were come up against the place, and the rams and slings, andthe mounts on which they were planted, together with the glitteringof the armour and the waving of their colours, they were forcedto shift and shift, and again to shift their thoughts, but theyhardly changed for thoughts more stout, but rather for thoughtsmore faint. For though before they thought themselves sufficientlyguarded, yet now they began to think that no man knew what wouldbe their hap or lot. 

When the good Prince Emmanuel had thus beleaguered Mansoul; inthe first place he hangs out the white flag, which he caused tobe set up among the golden slings that were planted upon MountGracious. And this he did for two reasons: 1. To give notice toMansoul that he could and would yet be gracious if they turnedto 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 hangedout for two days together, to give them time and space to consider. But they, as was hinted before, as if they were unconcerned, madeno 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 theburning fiery furnace, and this also stood waving before them inthe wind for several days together. But look how they carried itunder the white flag when that was hanged out, so did they alsowhen the red one was, and yet he took no advantage of them. 

Then he commanded again that his servants would hang out theblack flag of defiance against them, whose scutcheon was the threeburning thunder-bolts. But as unconcerned was Mansoul at this asat those that went before. But when the Prince saw that neithermercy, nor judgment, nor execution of judgment, would or could comenear the heart of Mansoul, he was touched with much compunction, and said, 'Surely this strange carriage of the town of Mansouldoth rather arise from ignorance of the manner and feats of war, than from a secret defiance of us, and abhorrence of their ownlives; or, if they know the manner of the war of their own, yet notthe 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 whathe meant by those signs and ceremonies of the flag, and also toknow of them which of the things they would choose, whether graceand mercy, or judgment and the execution of judgment. All thiswhile they kept their gates shut with locks, bolts, and bars, asfast as they could; their guards, also, were doubled, and theirwatch made as strong as they could. Diabolus also did pluck upwhat heart he could to encourage the town to make resistance. 

The townsmen also made answer to the Prince's messenger, insubstance, 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, weare bound by the law and custom of this place, and can give you nopositive answer. For it is against the law, government, and theprerogative royal of our king, to make either peace or war withouthim. But this we will do, we will petition that our prince willcome down to the wall, and there give you such treatment as heshall think fit, and profitable for us. '

When the good Prince Emmanuel heard this answer, and saw theslavery and bondage of the people, and how much content they wereto abide in the chains of the tyrant Diabolus, it grieved him atthe heart. And, indeed, when at any time he perceived that anywere contented under the slavery of the giant, he would be affectedwith it. 

But to return again to our purpose. After the town had carried thisnews to Diabolus, and had told him, moreover, that the Prince thatlay in the leaguer[150] without the wall, waited upon them for ananswer, he refused, and huffed as well as he could, but in hearthe 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 toMouth-gate, and there addressed himself to speak to Emmanuel, butin such language as the town understood not, the contents whereofwere as follows:--

'O thou great Emmanuel, Lord of all the world, I know thee thatthou art the Son of the great Shaddai! Wherefore art thou cometo torment me, and to cast me out of my possession? This town ofMansoul, as thou very well knowest, is mine, and that by twofoldright. 1. It is mine by right of conquest, I won it in the openfield. And shall the prey be taken from the mighty, or the lawfulcaptive be delivered? 2. This town of Mansoul is mine also bytheir subjection. They have opened the gates of their town untome, they have sworn fidelity to me, and have openly chosen me tobe 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 havecast thy law, thy name, thy image, and all that is thine, behindtheir back, and have accepted, and set up in their room, my law, my name, mine image, and all that ever is mine. Ask else thycaptains, and they will tell thee that Mansoul hath, in answer toall their summons, shown love and loyalty to me; but always disdain, despite, contempt, and scorn to thee and thine. Now thou art theJust One and the Holy, and shouldest do no iniquity; depart then, Ipray thee, therefore, from me, and leave me to my just inheritance, peaceably. '

This oration was made in the language of Diabolus himself. Foralthough he can, to every man, speak in their own language--else hecould not tempt them all as he does--yet he has a language properto himself, and it is the language of the infernal cave, or blackpit. 

Wherefore the town of Mansoul, poor hearts, understood him not, nordid they see how he crouched and cringed, while he stood beforeEmmanuel their Prince. Yea, they all this while took him to beone of that power and force that by no means could be resisted. Wherefore, while he was thus entreating that he might yet have hisresidence there, and that Emmanuel would not take it from him byforce, the inhabitants boasted even of his valour, saying, 'Who isable to make war with him?'

Well, when this pretended king had made an end of what he wouldsay, Emmanuel, the golden Prince, stood up and spake, the contentsof whose words follow:--

'Thou deceiving one, ' said he, 'I have in my Father's name, inmine own name, and on the behalf and for the good of this wretchedtown of Mansoul, somewhat to say unto thee. Thou pretendesta right, a lawful right, to the deplorable town of Mansoul, whenit is most apparent to all my Father's court, that the entrancewhich thou hast obtained in at the gates of Mansoul was throughthy lies and falsehood. Thou beliedst my Father, thou beliedsthis law, and so deceivedst the people of Mansoul. Thou pretendestthat the people have accepted thee for their king, their captain, and right liege-Lord, but that also was by the exercise of deceitand guile. Now, if lying wiliness, sinful craft, and all mannerof horrible hypocrisy, will go in my Father's court for equityand right, in which court thou must be tried, then will I confessunto thee that thou hast made a lawful conquest. But alas, whatthief, what tyrant, what devil is there that may not conquerafter this sort? But I can make it appear, O Diabolus, that thou, in all thy pretences to a conquest of Mansoul, hast nothing oftruth to say. Thinkest thou this to be right, that thou didst putthe lie upon my Father, and madest him, to Mansoul, the greatestdeluder in the world? And what sayest thou to thy perverting, knowingly, the right purport and intent of the law? Was it goodalso that thou madest a prey of the innocency and simplicity ofthe now miserable town of Mansoul? Yea, thou didst overcome Mansoulby promising to them happiness in their transgressions against myFather's law, when thou knewest, and couldest not but know, hadstthou consulted nothing but thine own experience, that that was theway to undo them. Thou hast also thyself--O thou master of enmity, of despite--defaced my Father's image in Mansoul, and set up thyown in its place, to the great contempt of my Father, the heighteningof thy sin, and to the intolerable damage of the perishing townof Mansoul. Thou hast, moreover--as if all these were but littlethings with thee--not only deluded and undone this place, but, bythy lies and fradulent carriage hast set them against their owndeliverance. How hast thou stirred them up against my Father'scaptains, and made them to fight against those that were sent ofhim to deliver them from their bondage! All these things and verymany more thou hast done against thy light, and in contempt ofmy Father and of his law; yea, and with design to bring under hisdispleasure for ever the miserable town of Mansoul. I am thereforecome to avenge the wrong that thou hast done to my Father, and todeal with thee for the blasphemies wherewith thou hast made poorMansoul blaspheme his name. Yea, upon thy head, thou prince ofthe 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 thyburning fingers. For this town of Mansoul is mine, O Diabolus, and that by undoubted right, as all shall see that will diligentlysearch the most ancient and most authentic records, and I willplead my title to it, to the confusion of thy face. 

'First. For the town of Mansoul, my Father built and did fashion itwith 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 ismy Father's, and that by the best of titles; and he that gainsaysthe 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 onlydelight of his heart. I am therefore come up against thee in mineown 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 beingmy Father's heir, so I have also by my Father's donation. His itwas, and he gave it me (John 17); nor have I at any time offendedmy 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 tosale to thee, my beloved town of Mansoul (Isa 1:1). Mansoul is mydesire, my delight, and the joy of my heart. But, '3. Mansoul is mine by right of purchase. I have bought it, ODiabolus, I have bought it to myself. Now, since it was my Father'sand mine, as I was his heir; and since also I have made it mineby virtue of a great purchase, it followeth that, by all lawfulright the town of Mansoul is mine, and that thou art an usurper, atyrant, and traitor, in thy holding possession thereof. Now, thecause of my purchasing of it was this: Mansoul had trespassedagainst my Father; now my Father had said, that in the day thatthey broke his law they should die. Now it is more possible forheaven and earth to pass away, than for my Father to break hisword (Matt 5:18). Wherefore, when Mansoul had sinned indeed byhearkening 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 forMansoul's transgressions; and my Father did accept thereof. Sowhen the time appointed was come, I gave body for body, soul forsoul, life for life, blood for blood, and so redeemed my belovedMansoul. 

'4. Nor did I do this to the halves; my Father's law and justicethat were both concerned in the threatening upon transgression, are both now satisfied, and very well content that Mansoul shouldbe delivered. 

'5. Nor am I come out this day against thee but by commandment ofmy Father; it was he that said unto me, Go down and deliver Mansoul. 

'Wherefore, be it known unto thee, O thou fountain of deceit, andbe it also known to the foolish town of Mansoul, that I am notcome against thee this day without my Father. 

'And now, ' said the golden-headed Prince, 'I have a word to thetown of Mansoul'; but so soon as mention was made that he hada word to speak to the besotted town of Mansoul, the gates weredouble-guarded, and all men commanded not to give him audience, sohe proceeded, and said, 'O unhappy town of Mansoul, I cannot butbe touched with pity and compassion for thee. Thou hast acceptedof Diabolus for thy king, and art become a nurse and minister ofDiabolonians against thy Sovereign Lord. Thy gates thou hast openedto him, but hast shut them fast against me; thou hast given himan hearing, but hast stopped thine ears at my cry; he broughtto 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 thyselfwith all that was mine in thee, and hast given all to my foe, andto the greatest enemy my Father has. You have bowed and subjectedyourselves to him; you have vowed and sworn yourselves to be his. Poor Mansoul! what shall I do unto thee? Shall I save thee? shallI destroy thee? What shall I do unto thee? shall I fall upon theeand grind thee to powder, or make thee a monument of the richestgrace? What shall I do unto thee? Hearken, therefore, thou town ofMansoul, 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 dothee hurt; why fliest thou so fast from thy friend, and stickestso close to thine enemy? Indeed, I would have thee, because itbecomes 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 fromthy bondage, and to reduce thee to thy obedience (Luke 9:56; John12:47). 

'My commission, indeed, is to make a war upon Diabolus thy king, and upon all Diabolonians with him; for he is the strong man armedthat keeps the house, and I will have him out; his spoils I mustdivide, [151] his armour I must take from him, his hold I must casthim out of, and must make it an habitation for myself. And this, O Mansoul, shall Diabolus know, when he shall be made to followme in chains, and when Mansoul shall rejoice to see it so. 

'I could, would I now put forth my might, cause that forthwith heshould leave you and depart; but I have it in my heart so to dealwith him, as that the justice of the war that I shall make uponhim may be seen and acknowledged by all. He hath taken Mansoulby fraud, and keeps it by violence and deceit; and I will makehim bare and naked in the eyes of all observers. All my words aretrue, I am mighty to save, and will deliver my Mansoul out of hishand. '[152]

This speech was intended chiefly for Mansoul, but Mansoul wouldnot have the hearing of it. They shut up Ear-gate, they barricadedit up, they kept it locked and bolted; they set a guard thereat, and commanded that no Mansoulonian should go out to him, nor thatany from the camp should be admitted into the town; all this theydid, so horribly had Diabolus enchanted them to do, and seek todo for him, against their rightful Lord and Prince; wherefore noman, nor voice, nor sound of man that belonged to the glorioushost, was to come into the town. [153]

[CHAPTER VII. ]

[CONTENTS:--Emmanuel prepares to make war upon Mansoul--Diabolussends Mr. Loth-to-stoop with proposals for peace--These proposalsbeing dishonourable to Emmanuel, are all rejected--Again Diabolusproposes to patch up a peace by reformation, offering to becomeEmmanuel's deputy in that business--This proposal also rejected--Newpreparations made for battle--Diabolus, expecting to be obliged toabandon the town, does much mischief--Ear-gate, violently assaultedby the battering-rams, at length gives way, and is broken topieces--Emmanuel's forces enter the town, and take possession ofthe Recorder's house--Several mischievous Diabolonians are killed. ]

So when Emmanuel saw that Mansoul was thus involved in sin, hecalls his army together, since now also his words were despised, and gave out a commandment throughout all his host to be readyagainst the time appointed. Now, forasmuch as there was no waylawfully to take the town of Mansoul, but to get in by the gates, and at Ear-gate as the chief, therefore he commanded his captainsand commanders to bring their rams, their slings, and their men, and place them at Eye-gate and Ear-gate, in order to his takingthe 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 mannerthey would yield themselves, or whether they were yet resolvedto put him to try the utmost extremity. Then they together, withDiabolus their king, called a council of war, and resolved uponcertain propositions that should be offered to Emmanuel, if hewill accept thereof, so they agreed; and then the next was whoshould be sent on this errand. Now there was in the town of Mansoulan old man, a Diabolonian, and his name was Mr. Loth-to-stoop, astiff man in his way, and a great doer for Diabolus; him thereforethey sent, and put into his mouth what he should say. [154] So hewent, and came to the camp to Emmanuel; and when he was come, atime 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 aprince my master is, he hath sent me to tell your Lordship thathe is very willing, rather than to go to war, to deliver up intoyour hands one-half of the town of Mansoul (Titus 1:16). I am thereforeto 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 hewill be content that you shall be the nominal and titular Lord ofall, if he may possess but a part' (Luke 13:25). 

Then Emmanuel answered, 'The whole is mine really; not in nameand word only: wherefore I will be the sole Lord and possessor ofall, or of none at all of Mansoul. '

Then Mr. Loth-to-stoop said again, 'Sir, behold the condescensionof my master! He says that he will be content, if he may but haveassigned to him some place in Mansoul as a place to live privatelyin, and you shall be Lord of all the rest' (Acts 5:1-5). 

Then said the golden Prince, 'All that the Father giveth me, shallcome 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 tomyself. '

Then Loth-to-stoop said again, 'But, sir, suppose that my Lordshould resign the whole town to you, only with this proviso, that he sometimes, when he comes into this country, may, for oldacquaintance' sake, be entertained as a way-faring man for twodays, or ten days or a month, or so; may not this small matter begranted?'

Then said Emmanuel, 'No: he came as a way-faring man to David, nordid he stay long with him, and yet it had like to have cost Davidhis soul (2 Sam 12:1-5). I will not consent that he ever shouldhave 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 libertyto trade in the town, and to enjoy their present dwellings; maynot that be granted, sir?'

Then said Emmanuel, 'No: that is contrary to my Father's will; forall, and all manner of Diabolonians that now are, or that at anytime shall be found in Mansoul, shall not only lose their lands andliberties, 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, andgreat Lord, by letters, by passengers, by accidental opportunities, and the like, maintain, if he shall deliver up all unto thee, somekind 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 modesoever maintained, will tend to the corrupting of Mansoul, thealienating of their affections from me, and the endangering oftheir 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 himin Mansoul, may he not, if he shall depart from them, even of hisbounty and good-nature, bestow upon them, as he sees fit, sometokens of his love and kindness, that he had for them, to the endthat Mansoul, when he is gone, may look upon such tokens of kindnessonce received from their old friend, and remember him who wasonce their King, and the merry times that they sometimes enjoyedone with another, while he and they lived in peace together. '

Then said Emmanuel, 'No; for if Mansoul come to be mine, I shallnot admit of, nor consent that there should be the least scrap, shred, or dust of Diabolus left behind, as tokens or gifts bestowedupon any in Mansoul, thereby to call to remembrance the horriblecommunion that was betwixt them and him' (Rom 6:12-13). 

'Well sir, ' said Mr. Loth-to-stoop, 'I have one thing more topropound, and then I am got to the end of my commission. Supposethat when my master is gone from Mansoul, any that shall yet livein the town should have such business of high concerns to do, thatif 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 asthis? Or if he may not be admitted into the town, may not he andthe person concerned meet in some of the villages near Mansoul, andthere 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 masterDiabolus; but Emmanuel would not grant it, for he said, 'There canbe no case, or thing, or matter, fall out in Mansoul, when thymaster shall be gone, that may not be salved[157] by my Father;besides, it will be a great disparagement to my Father's wisdom andskill 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; 2Kings 1:2-3). Further, this, should it be granted, would be to grantthat a door should be set open for Diabolus and the Diaboloniansin Mansoul, to hatch, and plot, and bring to pass treasonable designs, to the grief of my Father and me, and to the utter destruction ofMansoul. '[158]

When Mr. Loth-to-stoop had heard this answer, he took his leave ofEmmanuel and departed, saying, that he would do word to his masterconcerning this whole affair. So he departed and came to Diabolusto Mansoul, and told him the whole of the matter, and how Emmanuelwould not admit, no, not by any means, that he, when he was oncegone out, should for ever have anything more to do, either in, or with any that are of, the town of Mansoul. When Mansoul andDiabolus had heard this relation of things, they with one consentconcluded to use their best endeavour to keep Emmanuel out ofMansoul, and sent old Ill-pause, of whom you have heard before, to tell the Prince and his captains so. So the old gentleman cameup to the top of Ear-gate, and called to the camp for a hearing;who, when they gave audience, he said, 'I have in commandmentfrom my high Lord to bid you tell it to your Prince Emmanuel, thatMansoul and their King are resolved to stand and fall together, and that it is in vain for your Prince to think of ever havingof Mansoul in his hand, unless he can take it by force. ' So somewent and told to Emmanuel what old Ill-pause, a Diabolonian inMansoul, had said. Then said the Prince, 'I must try the powerof my sword, for I will not, for all the rebellions and repulsesthat Mansoul has made against me, raise my siege and depart, butwill assuredly take my Mansoul, and deliver it from the hand ofher enemy' (Eph 6:17). And with that he gave out a commandmentthat Captain Boanerges, Captain Conviction, Captain Judgment, and Captain Execution, should forthwith march up to Ear-gatewith trumpets sounding, colours flying, and with shouting for thebattle. Also he would that Captain Credence should join himselfwith them. Emmanuel, moreover, gave order that Captain Good-hopeand Captain Charity should draw themselves up before Eye-gate. He bid also that the rest of his Captains, and their men, shouldplace themselves for the best of their advantage against theenemy, round about the town, and all was done as he had commanded. Then he bid that the word should be given forth, and the wordwas at that time 'EMMANUEL. ' Then was an alarm sounded, and thebattering-rams were played, and the slings did whirl stones intothe town amain, and thus the battle began. Now Diabolus himself didmanage the townsmen in the war, and that at every gate; whereforetheir resistance was the more forcible, hellish, and offensiveto Emmanuel. Thus was the good Prince engaged and entertained byDiabolus and Mansoul for several days together. And a sight worthseeing it was, to behold how the captains of Shaddai behavedthemselves in this war. 

And first for Captain Boanerges, not to under-value the rest, hemade three most fierce assaults, one after another, upon Ear-gate, to the shaking of the posts thereof. Captain Conviction, he alsomade up as fast with Boanerges as possibly he could, and bothdiscerning that the gate began to yield, they commanded that therams should still be played against it. Now Captain Convictiongoing up very near to the gate, was with great force driven back, and received three wounds in the mouth. And those that rodeReformades, they went about to encourage the captains. 

For the valour of the two captains made mention of before, thePrince sent for them to his pavilion, and commanded that a whilethey should rest themselves, and that with somewhat they shouldbe refreshed. Care also was taken for Captain Conviction, that heshould be healed of his wounds. The Prince also gave to each ofthem a chain of gold, and bid them yet be of good courage. Nor didCaptain Good-hope nor Captain Charity come behind in this mostdesperate fight, for they so well did behave themselves at Eye-gate, that they had almost broken it quite open. [159] These also had areward 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 oneCaptain Boasting slain. This Boasting thought that nobody couldhave shaken the posts of Ear-gate, nor have shaken the heart ofDiabolus. Next to him there was one Captain Secure slain; thisSecure used to say that the blind and lame in Mansoul were able tokeep the gates of the town against Emmanuel's army (2 Sam 5:6). This Captain Secure did Captain Conviction cleave down the headwith a two-handed sword, when he received himself three wounds inhis mouth. Besides these, there was one Captain Bragman, a verydesperate fellow, and he was captain over a band of those that threwfire-brands, arrows, and death; he also received, by the hand ofCaptain Good-hope at Eye-gate, a mortal wound in the breast. 

There was, moreover, one Mr. Feeling, but he was no captain, buta great stickler to encourage Mansoul to rebellion, he received awound in the eye by the hand of one of Boanerges' soldiers, andhad by the captain himself been slain, but that he made a suddenretreat. 

But I never saw Will-be-will so daunted in all my life: he was notable to do as he was wont; and some say that he also received awound in the leg, and that some of the men in the Prince's army havecertainly seen him limp, as he afterwards walked on the wall. [161]

I shall not give you a particular account of the names of thesoldiers that were slain in the town, for many were maimed andwounded, and slain; for when they saw that the posts of Ear-gatedid shake, and Eye-gate was well-nigh broken quite open; and alsothat their captains were slain, this took away the hearts of manyof the Diabolonians; they fell also by the force of the shotthat were sent by the golden slings into the midst of the town ofMansoul. [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 thatcame along with Diabolus when at first he attempted the taking ofMansoul, he also received a grievous wound in the head, some saythat his brain-pan was cracked; this I have taken notice of, thathe was never after this able to do that mischief to Mansoul ashe had done in times past. Also old Prejudice and Mr. Anythingfled. [163]

Now when the battle was over, the Prince commanded that yet oncemore the white flag should be set upon Mount Gracious, in sightof the town of Mansoul; to show that yet Emmanuel had grace forthe wretched town of Mansoul. 

When Diabolus saw the white flag hanging out again, and knowingthat it was not for him, but Mansoul, he cast in his mind to playanother prank, to wit, to see if Emmanuel would raise his siegeand begone, upon promise of a reformation. [164] So he comes downto the gate one evening, a good while after the sun was gone down, and calls to speak with Emmanuel, who presently came down to thegate, and Diabolus saith unto him:

'Forasmuch as thou makest it appear by thy white flag, that thouart wholly given to peace and quiet; I thought meet to acquaintthee that we are ready to accept thereof upon terms which thoumayest admit. 

'I know that thou art given to devotion, and that holiness pleaseththee; yea, that thy great end in making a war upon Mansoul is thatit may be an holy habitation. Well, draw off thy forces from thetown, and I will bend Mansoul to thy bow. 

'[Thus] I will lay down all acts of hostility against thee, andwill be willing to become thy deputy, and will, as I have formerlybeen against thee, now serve thee in the town of Mansoul. And moreparticularly--1. I will persuade Mansoul to receive thee for theirLord, and I know that they will do it the sooner when they shallunderstand that I am thy deputy. 2. I will show them wherein theyhave erred, and that transgression stands in the way to life. 3. I will show them the holy law unto which they must conform, eventhat which they have broken. 4. I will press upon them the necessityof a reformation according to thy law. 5. And, moreover, thatnone of these things may fail, I myself, at my own proper cost andcharge, will set up and maintain a sufficient ministry, besideslectures, in Mansoul. [165] 6. Thou shalt receive, as a token ofour subjection to thee continually, year by year, what thou shaltthink fit to lay and levy upon us, in token of our subjection tothee. '[166]

Then said Emmanuel to him, 'O full of deceit, how movable are thyways! How often hast thou changed and rechanged, if so be thoumightest still keep possession of my Mansoul, though, as has beenplainly declared before, I am the right heir thereof? Often hastthou made thy proposals already, nor is this last a whit betterthan they. And failing to deceive when thou showedst thyselfin thy black, thou hast now transformed thyself into an angel oflight, 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 thoucanst propound, for nothing is done by thee but to deceive; thouneither hast conscience to God, nor love to the town of Mansoul;whence then should these thy sayings arise, but from sinful craftand deceit? He that can of list and will propound what he pleases, and that wherewith he may destroy them that believe him, is tobe abandoned with all that he shall say. But if righteousness besuch a beauty-spot in thine eyes now, how is it that wickednesswas so closely stuck to by thee before. But this is by the by. Thoutalkest now of a reformation in Mansoul, and that thou thyself, if I will please, will be at the head of that reformation, all thewhile knowing that the greatest proficiency that man can make inthe law, and the righteousness thereof, will amount to no morefor the taking away of the curse from Mansoul than just nothingat all; for a law being broken by Mansoul, that had before, upona supposition of the breach thereof, a curse pronounced againsthim for it of God, can never, by his obeying of the law, deliverhimself therefrom. To say nothing of what a reformation is like tobe set up in Mansoul, when the devil is become corrector of vice. Thou knowest that all that thou hast now said in this matter isnothing but guile and deceit; and is, as it was the first, so is itthe last card that thou hast to play. Many there be that do soondiscern thee when thou showest them thy cloven foot; but in thywhite, thy light, and in thy transformation thou art seen but ofa 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 livethereby--should I do so, I should be like unto thee--but I am comethat by me, and by what I have and shall do for Mansoul, they mayto my Father be reconciled, though by their sin they have provokedhim to anger, and though by the law they cannot obtain mercy. 

'Thou talkest of subjecting of this town to good, when none desirethit at thy hands. I am sent by my Father to possess it myself, andto guide it by the skilfulness of my hands into such a conformityto him as shall be pleasing in his sight. I will therefore possessit myself, I will dispossess and cast thee out: I will set up mineown standard in the midst of them: I will also govern them by newlaws, new officers, new motives, and new ways. Yea, I will pulldown this town, and build it again, and it shall be as though it hadnot been, and it shall then be the glory of the whole universe. '[167]

When Diabolus heard this, and perceived that he was discovered inall his deceits, he was confounded and utterly put to a nonplus--;but having in himself the fountain of iniquity, rage and maliceagainst both Shaddai and his Son, and the beloved town of Mansoul, what doth he but strengthen himself what he could, to give freshbattle to the noble Prince Emmanuel? So then, now we must haveanother fight before the town of Mansoul is taken. Come up then, to the mountains you that love to see military actions, and beholdby 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 ofMansoul. 

Diabolus, therefore, having withdrawn himself from the wall to hisforce that was in the heart of the town of Mansoul, Emmanuel alsoreturned 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 thefamous town of Mansoul, resolved to do what mischief he could, ifindeed, he could do any, to the army of the Prince, and to thefamous town of Mansoul; for, alas! it was not the happiness of thesilly town of Mansoul that was designed by Diabolus, but the utterruin and overthrow thereof; as now is enough in view. Whereforehe commands his officers that they should then, when they see thatthey could hold the town no longer, do it what harm and mischiefthey could; rending and tearing of men, women, and children (Mark9:26-27). For, said he, we had better quite demolish the place, and leave it like a ruinous heap, than so leave it that it may bean habitation for Emmanuel. [168]

Emmanuel again, knowing that the next battle would issue in hisbeing made master of the place, gave out a royal commandment toall his officers, high captains, and men of war, to be sure toshow themselves men of war against Diabolus and all Diabolonians;but favourable, merciful, and meek to all the old inhabitants ofMansoul. Bend, therefore, said the noble Prince, the hottest frontof the battle against Diabolus and his men. 

So the day being come, the command was given, and the Prince's mendid bravely stand to their arms; and did, as before, bend theirmain force against Ear-gate, and Eye-gate. The word then, 'Mansoulis won, ' so they made their assault upon the town. Diabolus also, as fast as he could with the main of his power, made resistancefrom within, and his high lords and chief captains for a timefought very cruelly against the Prince's army. 

But after three or four notable charges by the Prince, and hisnoble captains, Ear-gate was broken open, and the bars and boltswherewith it was used to be fast shut up against the Prince, werebroken into a thousand pieces. Then did the Prince's trumpetssound, the captains shout, the town shake, and Diabolus retreat tohis 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 hisstandard thereby, upon a mount, that before by his men was castup to place the mighty slings thereon. [169] The mount was calledMount Hear-well; there, therefore, the Prince abode, to wit, hardby the going in at the gate. He commanded also that the goldenslings should yet be played upon the town, especially against thecastle, because for shelter thither was Diabolus retreated. Nowfrom Ear-gate the street was straight, even to the house of Mr. Recorder that so was before Diabolus took the town, and hard byhis house stood the castle, which Diabolus for a long time hadmade his irksome den. The captains, therefore, did quickly clearthat street by the use of their slings, so that way was made up tothe heart of the town. Then did the Prince command that CaptainBoanerges, Captain Conviction, and Captain Judgment shouldforthwith march up the town to the old gentleman's gate. Then didthe captains in the most warlike manner enter into the town ofMansoul, and marching in with flying colours, they came up to theRecorder's house, and that was almost as strong as was the castle. Battering-rams they took also with them, to plant against thecastle-gates. When they were come to the house of Mr. Conscience, they knocked and demanded entrance. Now, the old gentleman, notknowing as yet fully their design, kept his gates shut all thetime of this fight. Wherefore Boanerges demanded entrance at hisgates, and no man making answer, he gave it one stroke with thehead of a ram, and this made the old gentleman shake, and hishouse to tremble and totter. Then came Mr. Recorder down to thegate, and, as he could, with quivering lips, he asked who wasthere. Boanerges answered, We are the captains and commanders ofthe great Shaddai, and of the blessed Emmanuel his Son, and wedemand possession of your house for the use of our noble Prince. And with that the battering-ram gave the gate another shake; thismade the old gentleman tremble the more, yet durst he not but openthe gate. Then the King's forces marched in, namely, the threebrave captains mentioned before. Now the Recorder's house was aplace of much convenience for Emmanuel, not only because it wasnear to the castle, and strong, but also because it was large, and fronted the castle, the den where now Diabolus was: for hewas now afraid to come out of his hold. As for Mr. Recorder, thecaptains carried it very reservedly to him; as yet he knew nothingof the great designs of Emmanuel; so that he did not know whatjudgment to make, nor what would be the end of such thunderingbeginnings. It was also presently noised in the town, how theRecorder's house was possessed, his rooms taken up, and his palacemade the seat of the war; and no sooner was it noised abroad, butthey took the alarm as warmly, and gave it out to others of hisfriends, and you know as a snow-ball loses nothing by rolling, soin little time the whole town was possessed that they must expectnothing from the Prince but destruction; and the ground of thebusiness was this. The Recorder was afraid, the Recorder trembled, and the captains carried it strangely to the Recorder, so many cameto see; but when they with their own eyes did behold the captainsin the palace, and their battering-rams ever playing at the castlegates to beat them down, they were riveted in their fears, and itmade them as in amaze. And, as I said, the man of the house wouldincrease all this, for whoever came to him, or discoursed withhim, nothing would he talk of, tell them, or hear, but that deathand destruction now attended Mansoul. [170]

'For, ' quoth the old gentleman, 'you are all of you sensible thatwe all have been traitors to that once despised, but now famouslyvictorious and glorious Prince Emmanuel. For he now, as you see, doth not only lie in close siege about us, but hath forced hisentrance in at our gates; moreover, Diabolus flees before him, andhe hath, as you behold, made of my house a garrison against thecastle, where he is. I, for my part, have transgressed greatly, and hethat is clean it is well for him. But, I say, I have transgressedgreatly in keeping silence when I should have spoken, and inperverting of justice when I should have executed the same. True, I have suffered something at the hand of Diabolus, for taking partwith the laws of King Shaddai; but that, alas! what will that do?Will that make compensation for the rebellions and treasons that Ihave done, and have suffered without gainsaying, to be committedin the town of Mansoul? Oh, I tremble to think what will be theend of this so dreadful and so ireful a beginning!'

Now, while these brave captains were thus busy in the house of theold Recorder, Captain Execution was as busy in other parts of thetown, in securing the back streets, and the walls. He also huntedthe Lord Will-be-will sorely; he suffered him not to rest in anycorner. He pursued him so hard, that he drove his men from him, andmade him glad to thrust his head into a hole. Also, this mightywarrior did cut three of the Lord Will-be-will's officers downto the ground; one was old Mr. Prejudice, he that had his crowncracked in the mutiny; this man was made by Lord Will-be-will keeperof Ear-gate, and fell by the hand of Captain Execution. There wasalso one Mr. Backward-to-all-but-naught, and he also was one ofLord Will-be-will's officers, and was the captain of the two gunsthat once were mounted on the top of Ear-gate, he also was cutdown to the ground by the hands of Captain Execution. Besidesthese two there was another, a third, and his name was CaptainTreacherous, a vile man this was, but one that Will-be-will didput a great deal of confidence in; but him also did this CaptainExecution cut down to the ground with the rest. [171]

He also made a very great slaughter among my Lord Will-be-will'ssoldiers, killing many that were stout and sturdy, and wounding ofmany that for Diabolus were nimble and active. But all these wereDiabolonians; there was not a man, a native of Mansoul, hurt. [172]

Other feats of war were also likewise performed by other of thecaptains, as at Eye-gate, [173] where Captain Good-hope and CaptainCharity had a charge, was great execution done; for the CaptainGood-hope, with his own hands, slew one Captain Blindfold, thekeeper of that gate; this Blindfold was captain of a thousandmen, and they were they that fought with mauls; he also pursuedhis men, slew many, and wounded more, and made the rest hide theirheads in corners. 

There was also at that gate Mr. Ill-pause, of whom you have heardbefore; he was an old man, and had a beard that reached down to hisgirdle: the same was he that was orator to Diabolus; he did muchmischief in the town of Mansoul, and fell by the hand of CaptainGood-hope. 

What shall I say, the Diabolonians in these days lay dead in everycorner, though too many yet were alive in Mansoul. [174]

[CHAPTER VIII. ]

[CONTENTS:--The principal inhabitants hold a conference, and agreeto petition the Prince for their lives--The castle gates brokenopen--Emmanuel marches into Mansoul--Diabolus is made prisoner, and bound in chains--The inhabitants, greatly distressed, petitionagain and again--At length a free pardon is obtained, and universaljoy succeeds. ]

Now the old Recorder, and my Lord Understanding, with some othersof the chief of the town, to wit, such as knew they must standand fall with the famous town of Mansoul, came together upon aday, and after consultation had, did jointly agree to draw up apetition, and send it to Emmanuel, now while he sat in the gate ofMansoul. So they drew up their petition to Emmanuel, the contentswhereof were this, That they, the old inhabitants of the nowdeplorable town of Mansoul, confessed their sin, and were sorrythat they had offended his princely Majesty, and prayed that hewould spare their lives. [175]

Upon this petition he gave no answer at all, and that did troublethem yet so much the more. Now all this while the captains thatwere in the Recorder's house were playing with the battering-ramsat the gates of the castle, to beat them down. So after sometime, labour, and travail, the gate of the castle that was calledImpregnable was beaten open, and broken into several splinters;and so a way made to go up to the hold in which Diabolus had hidhimself. [176] Then was tidings sent down to Ear-gate, for Emmanuelstill abode there, to let him know that a way was made in at thegates of the castle of Mansoul. But oh! how the trumpets at thetidings sounded throughout the Prince's camp, for that now thewar 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 withhim 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 hemarched up the town with his standard borne before him; but hekept his countenance much reserved all the way as he went, so thatthe people could not tell how to gather to themselves love or hatredby his looks. Now as he marched up the street, the townsfolk cameout at every door to see, and could not but be taken with hisperson, and the glory thereof, but wondered at the reservedness ofhis countenance; for as yet he spake more to them by his actionsand works, than he did by words or smiles. But also poor Mansoul, as in such cases all are apt to do, they interpreted the carriagesof Emmanuel to them, as did Joseph's brethren his to them, evenall the quite contrary way. For, thought they, if Emmanuel lovedus, he would show it to us by word or carriage; but none of thesehe 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 thatagainst him they had been in with Diabolus his enemy. They alsoknew that the Prince Emmanuel knew all this; for they were convincedthat he was as an Angel of God, to know all things that are donein the earth. And this made them think that their condition wasmiserable, and that the good Prince would make them desolate. 

And, thought they, what time so fit to do this in as now, when hehas the bridle of Mansoul in his hand. And this I took specialnotice of, that the inhabitants, notwithstanding all this, could not;no, they could not, when they see him march through the town, butcringe, bow, bend, and were ready to lick the dust of his feet. They also wished a thousand times over, that he would become theirPrince and Captain, and would become their protection. They wouldalso one to another talk of the comeliness of his person, and howmuch for glory and valour he outstripped the great ones of theworld. But, poor hearts, as to themselves their thoughts wouldchance, and go upon all manner of extremes; yea, through the workingof them backward and forward, Mansoul became as a ball tossed, andas a rolling thing before the whirlwind[178] (Isa 18:13, 23:18). 

Now when he was come to the castle gates, he commanded Diabolusto appear, and to surrender himself into his hands. But oh! howloath 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 Emmanuelcommanded, and they took Diabolus and bound him fast in chains, the better to reserve him to the judgment that he had appointed forhim. But Diabolus stood up to entreat for himself, that Emmanuelwould not send him into the deep, but suffer him to depart out ofMansoul in peace. 

When Emmanuel had taken him and bound him in chains, he led himinto the marketplace, and there, before Mansoul, stripped him ofhis armour in which he boasted so much before. This now was oneof the acts of triumph of Emmanuel over his enemy; and all thewhile that the giant was stripping, the trumpets of the goldenPrince did sound amain; the captains also shouted, and the soldiersdid sing for joy. Then was Mansoul called upon to behold thebeginning of Emmanuel's triumph over him in whom they so much hadtrusted, and of whom they so much had boasted in the days when heflattered them. 

Thus having made Diabolus naked in the eyes of Mansoul, and beforethe commanders of the Prince, in the next place he commands thatDiabolus should be bound with chains to his chariot wheels. Thenleaving some of his forces, to wit, Captain Boanerges, and CaptainConviction, as a guard for the castle-gates, that resistance mightbe made on his behalf, if any that heretofore followed Diabolusshould make an attempt to possess it, he did ride in triumph overhim quite through the town of Mansoul, and so out at, and beforethe gate called Eye-gate, to the plain where his camp did lie (Eph4). 

But you cannot think unless you had been there, as I was, what ashout there was in Emmanuel's camp when they saw the tyrant boundby the hand of their noble Prince, and tied to his chariot wheels!And they said, He hath led captivity captive; he hath spoiledprincipalities and powers; Diabolus is subjected to the power ofhis sword, and made the object of all derision![179]

Those also that rode Reformades, and that came down to see thebattle, they shouted with that greatness of voice, and sung withsuch melodious notes, that they caused them that dwell in thehighest orbs to open their windows, put out their heads, and lookdown 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 itwere, 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 cannottell how, but things in the management of them seemed to casta smile towards the town, so that their eyes, their heads, theirhearts, and their minds, and all that they had, were taken andheld, while they observed Emmanuel's order. [181]

So when the brave Prince had finished this part of his triumph overDiabolus his foe, he turned him up in the midst of his contemptand shame, having given him a charge no more to be a possessor ofMansoul. Then went he from Emmanuel, and out of the midst of hiscamp to inherit the parched places in a salt land, seeking restbut finding none (Matt 12:43). 

Now Captain Boanerges and Captain Conviction were both of them menof very great majesty, their faces were like the faces of lions(1 Chron 12:8), and their words like the roaring of the sea; (Isa5:29-30) and they still quartered in Mr. Conscience's house, ofwhom mention was made before. When therefore, the high and mightyPrince had thus far finished his triumph over Diabolus, the townsmenhad more leisure to view and to behold the actions of these noblecaptains. But the captains carried it with that terror and dreadin all that they did, and you may be sure that they had privateinstructions so to do, that they kept the town under continualheart-aching, and caused, in their apprehension, the well-being ofMansoul for the future, to hang in doubt before them, so that, forsome considerable time, they neither knew what rest, or ease, orpeace, 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 hisFather's forces. So at a time convenient, he sent special orders toCaptain Boanerges to summons Mansoul, the whole of the townsmen, into the castle-yard, and then and there, before their faces, totake my Lord Understanding, Mr. Conscience, and that notable one, the Lord Will-be-will, and put them all three in ward, and thatthey should set a strong guard upon them there, until his pleasureconcerning them were further known. The which orders, when thecaptains had put them in execution, made no small addition to thefears of the town of Mansoul; for now, to their thinking, weretheir former fears of the ruin of Mansoul confirmed. Now, whatdeath they should die, and how long they should be in dying, wasthat which most perplexed their heads and hearts. Yea, they wereafraid that Emmanuel would command them all into the deep, theplace that the prince Diabolus was afraid of; for they knew thatthey had deserved it. Also to die by the sword in the face of thetown, and in the open way of disgrace, from the hand of so goodand so holy a prince, that, too, troubled them sore. The town wasalso greatly troubled for the men that were committed to ward, for that they were their stay and their guide, and for that theybelieved that if those men were cut off, their execution wouldbe but the beginning of the ruin of the town of Mansoul. [183]Wherefore what do they, but together with the men in prison, drawup a petition to the Prince, and sent it to Emmanuel by the handof 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 conquerorof the town of Mansoul, We, the miserable inhabitants of thatmost woful corporation, do humbly beg that we may find favour inthy sight, and remember not against us former transgressions, noryet the sins of the chief of our town, but spare us according tothe greatness of thy mercy, and let us not die, but live in thysight; so shall we be willing to be thy servants, and if thoushalt 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 thatnow they must either petition, or die--for now they could not doanything else--therefore they consulted again, and sent anotherpetition, and this petition was much after the form and method ofthe former. 

But when the petition was drawn up, by whom should they send itwas the next question; for they would not send this by him by whomthey sent the first, for they thought that the Prince had takensome offence at the manner of his deportment before him; so theyattempted to make Captain Conviction their messenger with it, buthe said that he neither durst, nor would petition Emmanuel fortraitors; nor be to the Prince an advocate for rebels. Yet withal, said he, our Prince is good, and you may adventure to send it bythe hand of one of your town, provided he went with a rope abouthis head, and pleaded nothing but mercy. [185]

Well, they made, through fear, their delays as long as theycould, and longer than delays were good; but fearing at last thedangerousness of them, they thought, but with many a fainting intheir minds, to send their petition by Mr. Desires-awake; so theysent for Mr. Desires-awake. Now he dwelt in a very mean cottage inMansoul, and he came at his neighbour's request. So they told himwhat they had done, and what they would do concerning petitioning, and that they did desire of him that he would go therewith to thePrince. 

Then said Mr. Desires-awake, why should not I do the best I can tosave so famous a town as Mansoul from deserved destruction? Theytherefore delivered the petition to him, and told him how he mustaddress himself to the Prince, and wished him ten thousand goodspeeds. So he comes to the Prince's pavilion, as the first, andasked to speak with his Majesty; so word was carried to Emmanuel, and the Prince came out to the man. When Mr. Desires-awake saw thePrince, he fell flat with his face to the ground, and cried out, oh that Mansoul might live before thee! and with that he presentedthe petition. The which when the Prince had read, he turned awayfor a while and wept, but, refraining himself, he turned againto the man, who all this while lay crying at his feet as at thefirst, and said to him, Go thy way to thy place, and I will considerof thy requests. 

Now you may think that they of Mansoul that had sent him, what withguilt, and what with fear, lest their petition should be rejected, could not but look with many a long look, and that too with strangeworkings of heart, to see what would become of their petition. Atlast, they saw their messenger coming back; so when he was come, they asked him how he fared, what Emmanuel said, and what wasbecome of the petition. But he told them that he would be silenttill 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 flockedafter to hear what the messenger said. So when he was come and hadshown himself at the grate of the prison, my Lord Mayor himselflooked as white as a clout, the Recorder also did quake; but theyasked and said, Come, good sir, what did the great Prince say toyou? 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, anddelivered to him my petition, for the greatness of his person, andthe glory of his countenance would not suffer me to stand upon mylegs. Now as he received the petition, I cried, oh that Mansoulmight 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 thyplace again, and I will consider of thy requests. The messengeradded, moreover, and said, The Prince to whom you sent me is sucha one for beauty and glory, that whoso sees him must both loveand fear him; I, for my part, can do no less; but I know not whatwill be the end of these things. [186] At this answer they wereall at a stand; both they in prison, and they that followed themessenger thither to hear the news; nor knew they what or whatmanner of interpretation to put upon what the Prince had said. Now, when the prison was cleared of the throng, the prisoners amongthemselves began to comment upon Emmanuel's words. My Lord Mayor saidthat the answer did not look with a rugged face; but Will-be-willsaid that it betokened evil; and the Recorder, that it wasa messenger of death. Now, they that were left, and that stoodbehind, and so could not so well hear what the prisoners said, some of them catched hold of one piece of a sentence, and some ona bit of another; some took hold of what the messenger said, andsome of the prisoners' judgment thereon; so none had the rightunderstanding of things; but you cannot imagine what work thesepeople made, and what a confusion there was in Mansoul now. [187]

For presently they that had heard what was said, flew about thetown; one crying one thing, and another the quite contrary, andboth were sure enough they told the truth, for they did hear, theysaid, with their ears what was said, and therefore could not bedeceived. One would say, We must all be killed; another would say, We must all be saved; and a third would say that the Prince wouldnot be concerned with Mansoul; and a fourth that the prisonersmust be suddenly put to death. And as I said, every one stood toit that he told his tale the rightest, and that all others but hewere out. Wherefore Mansoul had now molestation upon molestation, nor could any man know on what to rest the sole of his foot; forone would go by now, and as he went, if he heard his neighbourtell his tale, to be sure he would tell the quite contrary, andboth would stand in it that he told the truth. Nay, some of themhad got this story by the end, that the Prince did intend to putMansoul to the sword. And now it began to be dark; wherefore poorMansoul was in sad perplexity all that night until the morning. [188]

But, so far as I could gather, by the best information that I couldget, all this hubbub came through the words that the Recorder said, when he told them that in his judgment the Prince's answer was amessenger of death. It was this that fired the town, and that beganthe fright in Mansoul, for Mansoul, in former times, did use tocount that Mr. Recorder was a seer, and that his sentence was equalto the best of oracles, and thus was Mansoul a terror to itself. 

And now did they begin to feel what was the effects of stubbornrebellion, and unlawful resistance against their Prince. I saythey now began to feel the effects thereof by guilt and fear, thatnow had swallowed them up, and who more involved in the one, butthey who were most in the other; to wit, the chief of the town ofMansoul. 

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 tothemselves some heart, and think to petition the Prince for lifeagain. So they did draw up a third petition, the contents whereofwere this:--

'Prince Emmanuel the Great, Lord of all worlds, and Master ofmercy, We, thy poor, wretched, miserable, dying town of Mansoul, do confess unto thy great and glorious Majesty that we have sinnedagainst thy Father and thee, and are no more worthy to be calledthy Mansoul, but rather to be cast into the pit. If thou wilt slayus, we have deserved it. If thou wilt condemn us to the deep, wecannot but say thou art righteous. We cannot complain, whateverthou dost, or however thou carriest it towards us. But oh! letmercy reign; and let it be extended to us! Oh let mercy take holdupon us, and free us from our transgressions, and we will sing ofthy mercy and of thy judgment. Amen. '

This petition, when drawn up, was designed to be sent to the Princeas the first, but who should carry it, that was the question. Somesaid, Let him do it that went with the first; but others thought notgood to do that, and that because he sped no better. Now there wasan old man in the town, and his name was Mr. Good-deed; a man thatbare 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 meansfor that, for, said he, we now stand in need of, and are pleadingfor mercy, wherefore to send our petition by a man of this namewill seem to cross the petition itself. Should we make Mr. Good-deedour messenger when our petition cries for mercy?

'Besides, ' quoth the old gentleman, 'should the Prince now, as hereceives the petition, ask him and say, What is thy name? as nobodyknows but he will, and he should say, Old Good-deed, what, thinkyou, would Emmanuel say but this, Aye! is old Good-deed yet alivein 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 ofold Good-deeds save Mansoul. '[190]

After the Recorder had given in his reasons why old Good-deed shouldnot go with this petition to Emmanuel, the rest of the prisonersand chief of Mansoul opposed it also, and so old Good-deed was laidaside, and they agreed to send Mr. Desires-awake again; so theysent for him, and desired him that he would a second time go withtheir petition to the Prince, and he readily told them he would. But they bid him that in anywise he would take heed that in noword 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 withhim. 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 speakwell to a petition. So they granted that he should go with him. Wherefore they address themselves to their business. Mr. Desiresput a rope upon his head, and Mr. Wet-eyes went with hands wringingtogether. [191] Thus they went to the Prince's pavilion. 

Now when they went to petition this third time, they werenot without thoughts that by often coming they might be a burdento the Prince. Wherefore, when they were come to the door of hispavilion, they first made their apology for themselves, and fortheir coming to trouble Emmanuel so often; and they said that theycame not hither to-day for that they delighted in being troublesome, or for that they delighted to hear themselves talk, but for thatnecessity caused them to come to his Majesty: they could, theysaid, have no rest day nor night, because of their transgressionsagainst Shaddai, and against Emmanuel, his Son. They also thoughtthat some misbehaviour of Mr. Desires-awake the last time, mightgive distaste to his Highness, and so cause that he returned fromso merciful a Prince empty, and without countenance. So when theyhad made this apology, Mr. Desires-awake cast himself prostrateupon the ground as at the first, at the feet of the mighty Prince, saying, Oh that Mansoul might live before thee! and so he deliveredhis petition. The Prince then having read the petition, turnedaside awhile, as before, and, coming again to the place wherethe petitioner lay on the ground, he demanded what his name was, and of what esteem in the account of Mansoul; for that he, aboveall the multitude in Mansoul, should be sent to him upon such anerrand. Then said the man to the Prince, 'Oh let not my Lord beangry; and why inquirest thou after the name of such a dead dogas 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 disproportionbetween me and thee. Why the townsmen chose to send me on thiserrand to my Lord, is best known to themselves, but it could notbe for that they thought that I had favour with my Lord. For mypart, I am out of charity with myself; who then should be in lovewith 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 begof my Lord for mercy. Let it please thee therefore to incline tomercy, but ask not what thy servants are. '

Then said the Prince, 'And what is he that is become thy companionin this so weighty a matter?' So Mr. Desires told Emmanuel thathe was a poor neighbour of his, and one of his most intimateassociates, and his name, said he, may it please your most excellentMajesty, is Wet-eyes, of the town of Mansoul. I know that thereare many of that name that are naught, but I hope it will be nooffence 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 thisapology for his coming with his neighbour to his Lord:--

'O my Lord, ' quoth he, 'what I am I know not myself, nor whethermy name be feigned or true, especially when I begin to think whatsome have said, namely, that this name was given me because Mr. Repentance was my father. Good men have bad children, and thesincere do oftentimes beget hypocrites. My mother also called meby this name from the cradle, but whether because of the moistnessof 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 myprayers. [192] But I pray thee'--and all this while the gentlemanwept--'that thou wouldest not remember against us our transgressions, nortake offence at the unqualifiedness of thy servants, but mercifullypass by the sin of Mansoul, and refrain from the glorifying ofthy 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, inthat they have rejected him from being their King, and did chooseto themselves for their captain a liar, a murderer, and a runagateslave. For this Diabolus, and your pretended prince, though onceso highly accounted of by you, made rebellion against my Fatherand me, even in our palace and highest court there, thinking tobecome a prince and king. But being there timely discovered andapprehended, and for his wickedness bound in chains, and separatedto the pit with those who were his companions, he offered himselfto you, and you have received him. 

'Now this is, and for a long time hath been an high affront to myFather, wherefore my Father sent to you a powerful army to reduceyou to your obedience. But you know how those men, their captains, and their counsels, were esteemed of you, and what they receivedat your hand. You rebelled against them, you shut your gates uponthem, you bid them battle, you fought them, and fought for Diabolusagainst them. So they sent to my Father for more power, and I withmy men are come to subdue you. But as you treated the servants, so you treated their Lord. You stood up in hostile manner againstme, you shut up your gates against me, you turned the deaf earto me, and resisted as long as you could; but now I have madea conquest of you. Did you cry me mercy so long as you had hopesthat you might prevail against me?[194] But now I have taken thetown, you cry. But why did you not cry before, when the whiteflag of my mercy, the red flag of justice, and the black flagthat threatened execution, were set up to cite you to it? Now Ihave conquered your Diabolus, you come to me for favour, but whydid you not help me against the mighty? Yet I will consider yourpetition, and will answer it so as will be for my glory. 

'Go, bid Captain Boanerges and Captain Conviction bring the prisonersout to me into the camp to-morrow, and say you to Captain Judgmentand Captain Execution, Stay you in the castle, and take good heedto yourselves that you keep all quiet in Mansoul until you hearfurther from me. ' And with that he turned himself from them, andwent 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 theyhad not gone far, but thoughts began to work in their minds that nomercy as yet was intended by the Prince to Mansoul; so they wentto the place where the prisoners lay bound; but these workings ofmind about what would become of Mansoul, had such strong powerover 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 townsmenwith earnestness were waiting for their return--where many metthem, to know what answer was made to the petition. Then they criedout to those that were sent, What news from the Prince? and whathath Emmanuel said? But they said that they must, as before, goup to the prison, and there deliver their message. So away theywent to the prison, with a multitude at their heels. Now, whenthey were come to the grates of the prison, they told the firstpart of Emmanuel's speech to the prisoners; to wit, how he reflectedupon their disloyalty to his Father and himself, and how theyhad chose and closed with Diabolus, had fought for him, hearkenedto 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 consideryour petition, and give such answer thereto as would stand with hisglory. And as these words were spoken, Mr. Wet-eyes gave a greatsigh. At this they were all of them struck into their dumps, andcould not tell what to say. Fear also possessed them in a marvelousmanner; 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 manasked the petitioners if they had told out every whit of whatEmmanuel said. And they answered, Verily, no. Then said Inquisitive, I thought so, indeed. Pray, what was it more that he said untoyou? Then they paused awhile; but at last they brought out all, saying, The Prince did bid us bid Captain Boanerges and CaptainConviction bring the prisoners down to him to-morrow; and thatCaptain Judgment and Captain Execution should take charge ofthe castle and town till they should hear further from him. Theysaid also that when the Prince had commanded them thus to do, heimmediately turned his back upon them, and went into his royalpavilion. 

But O how this return, and specially this last clause of it, thatthe prisoners must go out to the Prince into the camp, brake alltheir loins in pieces! Wherefore, with one voice, they set up acry that reached up to the heavens. [197] This done, each of thethree prepared himself to die; and the Recorder [conscience] saidunto them, This was the thing that I feared; for they concludedthat to-morrow, by that the sun went down, they should be tumbledout of the world. The whole town also counted of no other butthat, in their time and order, they must all drink of the samecup. Wherefore the town of Mansoul spent that night in mourning, and sackcloth, and ashes. The prisoners also, when the time wascome for them to go down before the Prince, dressed themselves inmourning attire, with ropes upon their heads. [198] The whole townof Mansoul also showed themselves upon the wall, all clad in mourningweeds, if, perhaps, the Prince, with the sight thereof, might bemoved with compassion. But O how the busy-bodies [vain thoughts]that were in the town of Mansoul did now concern themselves! Theydid 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 distractionof 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 theirgoing down. Captain Boanerges went with a guard before them, andCaptain Conviction came behind, and the prisoners went down bound inchains in the midst; so, I say, the prisoners went in the midst, and the guard went with flying colours behind and before, but theprisoners went with drooping spirits. 

Or, more particularly, thus:

The prisoners went down all in mourning; they put ropes uponthemselves; they went on smiting themselves on the breasts, butdurst not lift up their eyes to heaven. Thus they went out at thegate of Mansoul, till they came into the midst of the Prince'sarmy, the sight and glory of which did greatly heighten theiraffliction. Nor could they now longer forbear, but cry out aloud, O unhappy men! O wretched men of Mansoul! Their chains still mixingtheir dolorous notes with the cries of the prisoners, made noisemore lamentable. [199]

So, when they were come to the door of the Prince's pavilion, theycast themselves prostrate upon the place. Then one went in andtold his Lord that the prisoners were come down. The Prince thenascended a throne of state, and sent for the prisoners in; who whenthey came, did tremble before him, also they covered their faceswith shame. Now as they drew near to the place where he sat, theythrew themselves down before him. Then said the Prince to theCaptain Boanerges, Bid the prisoners stand upon their feet. Thenthey stood trembling before him, and he said, Are you the men thatheretofore were the servants of Shaddai? And they said, Yes, Lord, yes. Then said the Prince again, Are you the men that did sufferyourselves to be corrupted and defiled by that abominable oneDiabolus? And they said, We did more than suffer it, Lord; for wechose it of our own mind. The Prince asked further, saying, Couldyou have been content that your slavery should have continued underhis tyranny as long as you had lived? Then said the prisoners, Yes, Lord, yes; for his ways were pleasing to our flesh, and wewere grown aliens to a better state. And did you, said he, when Icame up against this town of Mansoul, heartily wish that I mightnot have the victory over you? Yes, Lord, yes, said they. Thensaid the Prince, And what punishment is it, think you, that youdeserve at my hand for these and other your high and mighty sins?And they said, Both death and the deep, [200] Lord; for we havedeserved no less. He asked again if they had aught to say forthemselves, why the sentence that they confessed that they haddeserved should not be passed upon them? And they said, We can saynothing, Lord; thou art just, for we have sinned. Then said thePrince, And for what are those ropes on your heads? The prisonersanswered, These ropes [sins] are to bind us withal to the place ofexecution, if mercy be not pleasing in thy sight. So he furtherasked, if all the men in the town of Mansoul were in this confessionas they? And they answered, All the natives [powers of the soul], Lord; but for the Diabolonians [corruptions and lusts] that cameinto our town when the tyrant got possession of us, we can saynothing for them. [201]

Then the Prince commanded that a herald should be called, and thathe should, in the midst, and throughout the camp of Emmanuel, proclaim, and that with sound of trumpet, that the Prince, theSon of Shaddai, had, in his Father's name, and for his Father'sglory, gotten a perfect conquest and victory over Mansoul, andthat the prisoners should follow him, and say, Amen. So this wasdone as he had commanded. And presently the music that was in theupper region sounded melodiously. The captains that were in thecamp shouted, and the soldiers did sing songs of triumph to thePrince, 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 standagain before him, and they came and stood trembling. And he saidunto them, The sins, trespasses, iniquities, that you, with thewhole town of Mansoul, have from time to time committed againstmy Father and me, I have power and commandment from my Father toforgive to the town of Mansoul; and do forgive you accordingly. And having so said, he gave them written in parchment, and sealedwith seven seals, a large and general pardon, commanding both myLord 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, andthe garment of praise for the spirit of heaviness' (Isa 61:3)

Then he gave to each of the three, jewels of gold, and preciousstones, and took away their ropes, and put chains of gold abouttheir necks, and ear-rings in their ears. Now the prisoners, whenthey did hear the gracious words of Prince Emmanuel, and had beheldall that was done unto them, fainted almost quite away; for thegrace, the benefit, the pardon, was sudden, glorious, and so big, that they were not able, without staggering, to stand up underit. [203] Yea, my Lord Will-be-will swooned outright; but the Princestepped to him, put his everlasting arms under him, embracedhim, kissed him, and bid him be of good cheer, for all should beperformed 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, andcompassion to you; and I charge you, that you, Mr. Recorder, tellin the town of Mansoul what you have heard and seen. 

Then were their fetters broken to pieces before their faces, andcast into the air, and their steps[204] were enlarged under them. Then they fell down at the feet of the Prince, and kissed hisfeet, and wetted them with tears; also they cried out with a mightystrong voice, saying, 'Blessed be the glory of the Lord from thisplace' (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 alsothat one with a pipe and tabor should go and play before them allthe way into the town of Mansoul. Then was fulfilled what they neverlooked for, and they were made to possess that which they neverdreamed of. [205] The Prince also called for the noble CaptainCredence, and commanded that he and some of his officers shouldmarch before the noble men of Mansoul with flying colours intothe town. He gave also unto Captain Credence a charge, that aboutthat time that the Recorder did read the general pardon in the townof Mansoul, that at that very time he should with flying coloursmarch in at Eye-gate with his ten thousands at his feet, and thathe should so go until he came by the high street of the town, up to the castle gates, and that himself should take possessionthereof against his Lord came thither. He commanded, moreover, that he should bid Captain Judgment and Captain Execution to leavethe stronghold to him, and to withdraw from Mansoul, and to returninto the camp with speed unto the Prince. 

And now was the town of Mansoul also delivered from the terror ofthe first four captains and their men. [206]

[CHAPTER IX]

[CONTENTS:--The liberated prisoners return to Mansoul, where theyare received with great joy--The inhabitants request Emmanuel totake up his residence among them--He consents--Makes a triumphalentry amid the shouts of the people--The town is new modeled, andthe image of Shaddai erected. ]

Well, I told you before how the prisoners were entertained by thenoble Prince Emmanuel, and how they behaved themselves before him, and how he sent them away to their home with pipe and tabor goingbefore them. And now you must think that those of the town thathad all this while waited to hear of their death, could not butbe exercised with sadness of mind, and with thoughts that prickedlike thorns. Nor could their thoughts be kept to any one point; thewind blew with them all this while at great uncertainties, yea, their hearts were like a balance that had been disquieted with ashaking hand. But at last, as they with many a long look lookedover the wall of Mansoul, they thought that they saw some returningto the town; and thought again, Who should they be too, who shouldthey 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 whathonour 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 thecamp in ropes, they came back in chains of gold; they went downto the camp with their feet in fetters, but came back with theirsteps enlarged under them; they went also to the camp lookingfor death, but they came back thence with assurance of life; theywent down to the camp with heavy hearts, but came back again withpipe and tabor playing before them. So, so soon as they were cometo Eye-gate, the poor and tottering town of Mansoul adventured togive a shout, and they gave such a shout as made the captains inthe Prince's army leap at the sound thereof. 

Alas for them, poor hearts! who could blame them, since their deadfriends were come to life again? for it was to them as life fromthe dead, to see the ancients of the town of Mansoul shine insuch splendour. They looked for nothing but the axe and the block;but behold, joy and gladness, comfort and consolation, and suchmelodious notes attending of them that was sufficient to make asick man well. So when they came up, they saluted each other withWelcome! welcome! and blessed be he that has spared you (Isa33:24). They added also, We see it is well with you, but how mustit go with the town of Mansoul? and, Will it go well with the townof Mansoul? said they. Then answered them the Recorder and my LordMayor, Oh tidings! glad tidings! good tidings of good and of greatjoy to poor Mansoul! Then they gave another shout that made theearth to ring again. After this they inquired yet more particularlyhow things went in the camp, and what message they had from Emmanuelto the town, So they told them all passages that had happenedto them at the camp, and everything that the Prince did to them. This made Mansoul wonder at the wisdom and grace of the PrinceEmmanuel. Then they told them what they had received at his handsfor the whole town of Mansoul; and the Recorder delivered it inthese words--PARDON, PARDON, PARDON for Mansoul; and this shallMansoul know to-morrow. Then he commanded, and they went andsummoned 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 alterationthis hint of things did make in the countenance of the town ofMansoul! 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 thatMansoul 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! Whothought yesterday, would one say, that this day would have beensuch a day to us? And who thought, that saw our prisoners go downin irons, that they would have returned in chains of gold! yea, theythat judged themselves as they went to be judged of their judge, were by his mouth acquitted, not for that they were innocent, butof the Prince's mercy, and sent home with pipe and tabor. But isthis the common custom of princes? do they use to show such kindof favours to traitors? No! this is only peculiar to Shaddai, andunto Emmanuel. His Son. [208]

Now morning drew on apace, wherefore the Lord Mayor, the LordWill-be-will, and Mr. Recorder came down to the market-place atthe time that the Prince had appointed, where the townsfolk werewaiting for them; and when they came, they came in that attire andin that glory that the Prince had put them into the day before, andthe street was lightened with their glory. So the Mayor, Recorder, and my Lord Will-be-will drew down to Mouth-gate, which was at thelower end of the market-place, because that of old time was theplace where they used to read public matters. Thither thereforethey came in their robes, and their tabret went before them. Nowthe eagerness of the people to know the full of the matter wasgreat. 

Then the Recorder stood up upon his feet, and first beckoning withhis hand for a silence, he read out with loud voice the pardon. But when he came to these words, 'The Lord, the Lord God, mercifuland 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 thisyou must know, that there was conjoined herewith every man's namein Mansoul; also the seals of the pardon made a brave show. [209]

When the Recorder had made an end of reading the pardon, the townsmenran up upon the walls of the town, and leaped and skipped thereonfor joy; and bowed themselves seven times with their faces towardsEmmanuel's pavilion, and shouted out aloud for joy, and said, LetEmmanuel live for ever! Then order was given to the young men inMansoul, that they should ring the bells for joy. So the bellsdid ring, and the people sing, and the music go in every house inMansoul. [210]

When the Prince had sent home the three prisoners of Mansoul withjoy, and pipe, and tabor; he commanded his captains, with all thefield-officers and soldiers throughout his army, to be ready inthat morning that the Recorder should read the pardon in Mansoul, to do his further pleasure. So the morning, as I have showed, beingcome, 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 MountGracious, and half of them upon Mount Justice. [211] He commandedalso that all the captains should show themselves in all theirharness, and that the soldiers should shout for joy. Nor wasCaptain Credence, though in the castle, silent in such a day, buthe, from the top of the hold, showed himself with sound of trumpetto Mansoul, and to the Prince's camp. 

Thus have I showed you the manner and way that Emmanuel took torecover the town of Mansoul from under the hand and power of thetyrant Diabolus. 

Now when the Prince had completed these, the outward ceremonies ofhis joy, he again commanded that his captains and soldiers shouldshow unto Mansoul some feats of war. So they presently addressedthemselves to this work. But oh, with what agility, nimbleness, dexterity, and bravery did these military men discover their skillin feats of war to the now gazing town of Mansoul!

They marched, they counter-marched, they opened to the right andleft, they divided and subdivided, they closed, they wheeled, madegood their front and rear with their right and left wings, andtwenty things more, with that aptness, and then were all as theywere again, that they took, yea, ravished the hearts that werein Mansoul to behold it. But add to this, the handling of theirarms, the managing of their weapons of war, were marvellous takingto Mansoul and me. [212]

When this action was over, the whole town of Mansoul came out asone man to the Prince in the camp to thank him, and praise him forhis abundant favour, and to beg that it would please his grace tocome unto Mansoul with his men, and there to take up their quartersfor ever. And this they did in most humble manner, bowing themselvesseven times to the ground before him. Then said he, All peace beto you. So the town came nigh, and touched with the hand the topof 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 forthe use and service of the Prince, and for the help and strengthof Mansoul. 'For, ' said they, 'we have room for thee, we haveroom for thy men, we have also room for thy weapons of war, and aplace to make a magazine for thy carriages. Do it, Emmanuel, andthou shalt be King and Captain in Mansoul for ever. Yea governthou also according to all the desire of thy soul, and make thougovernors and princes under thee of thy captains and men of war, andwe 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 usthy miserable town of Mansoul, thou shouldest withdraw, thou andthy captains from us, the town of Mansoul will die. [213] Yea, ' saidthey, 'our blessed Emmanuel, if thou shouldest depart from us nowthou hast done so much good for us, and showed so much mercy untous; 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 ragethan at the first. Wherefore, we beseech thee, O thou the desireof our eyes, and the strength and life of our poor town, acceptof this motion that now we have made unto our Lord, and come anddwell 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 yetlurking in the town of Mansoul, and they will betray us when thoushalt leave us, into the hand of Diabolus again; and who knowswhat designs, plots, or contrivances have passed betwixt them aboutthese things already; loth we are to fall again into his horriblehands. Wherefore, let it please thee to accept of our palace forthy place of residence, and of the houses of the best men in ourtown for the reception of thy soldiers, and their furniture. '[214]

Then said the Prince, 'If I come to your town, will you sufferme further to prosecute that which is in mine heart against mineenemies and yours, yea, will you help me in such undertakings?'

They answered, 'We know not what we shall do; we did not thinkonce that we should have been such traitors to Shaddai as we haveproved to be; what then shall we say to our Lord? Let him put notrust in his saints, let the Prince dwell in our castle, and makeof our town a garrison, let him set his noble captains, and hiswarlike soldiers over us. Yea, let him conquer us with his love, and overcome us with his grace, and then surely shall he be butwith us, and help us, as he was, and did that morning that ourpardon was read unto us, we shall comply with this, our Lord, andwith his ways, and fall in with his word against the mighty. 

'One word more, and thy servants have done, and in this willtrouble our Lord no more. We know not the depth of the wisdom ofthee our Prince. Who could have thought that had been ruled by hisreason, that so much sweet as we do now enjoy should have comeout of those bitter trials wherewith we were tried at the first?but, Lord, let light go before, and let love come after; yea, takeus by the hand, and lead us by thy counsels, and let this alwaysabide upon us, that all things shall be for the best for thyservants, and come to our Mansoul, and do as it pleaseth thee. Or, Lord, come to our Mansoul, do what thou wilt, so thou keepest usfrom sinning, and makest us serviceable to thy Majesty. '[215]

Then said the Prince to the town of Mansoul again, 'Go, return toyour houses in peace, I will willingly in this comply with yourdesires. I will remove my royal pavilion, I will draw up my forcesbefore Eye-gate to-morrow, and so will march forwards into thetown of Mansoul. I will possess myself of your castle of Mansoul, and will set my soldiers over you; yea, I will yet do things inMansoul that cannot be paralleled in any nation, country or kingdomunder heaven. '

Then did the men of Mansoul give a shout, and returned unto theirhouses in peace; they also told to their kindred and friends thegood that Emmanuel had promised to Mansoul. And to-morrow, saidthey, he will march into our town, and take up his dwelling, heand his men in Mansoul. 

Then went out the inhabitants of the town of Mansoul with haste tothe green trees, and to the meadows, to gather boughs and flowers, therewith to strew the streets against their Prince, the Sonof Shaddai, should come; they also made garlands, and other fineworks, to betoken how joyful they were, and should be to receivetheir Emmanuel into Mansoul; yea, they strewed the street quite fromEye-gate to the castle-gate, the place where the Prince should be. They also prepared for his coming what music the town of Mansoulwould afford, that they might play before him to the palace, hishabitation. 

So, at the time appointed, he makes his approach to Mansoul, and thegates were set open for him, there also the ancients and elders ofMansoul met him, to salute him with a thousand welcomes. Then hearose and entered Mansoul, he and all his servants. The elders ofMansoul did also go dancing before him till he came to the castlegates. And this was the manner of his going up thither. He was cladin his golden armour, he rode in his royal chariot, the trumpetssounded about him, the colours were displayed, his ten thousandswent up at his feet, and the elders of Mansoul danced beforehim. [216] And now were the walls of the famous town of Mansoulfilled with the tramplings of the inhabitants thereof, who went upthither to view the approach of the blessed Prince, and his royalarmy. Also the casements, windows, balconies, and tops of the houseswere all now filled with persons of all sorts to behold how theirtown was to be filled with good. [217] Now when he was come so farinto the town as to the Recorder's house, he commanded that oneshould go to Captain Credence, to know whether the castle of Mansoulwas prepared to entertain his Royal Presence, for the preparation ofthat was left to that captain, and word was brought that it was(Acts 15:9). [218] Then was Captain Credence commanded also to comeforth with his power to meet the Prince, the which was, as he hadcommanded, done, and he conducted him into the castle (Eph 3:17). This done, the Prince that night did lodge in the castle with hismighty 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 soldiersof the Prince's army should be quartered among them, and the carewas not how they should shut their hands of them, but how theyshould fill their houses with them; for every man in Mansoul now hadthat esteem of Emmanuel and his men, that nothing grieved them morethan because they were not enlarged enough, every one of them toreceive the whole army of the Prince, yea, they counted it theirglory to be waiting upon them, and would in those days run at theirbidding like lackeys. At last they came to this result:--1. ThatCaptain Innocency should quarter at Mr. Reason's. 2. That CaptainPatience should quarter at Mr. Mind's. This Mr. Mind was formerlythe Lord Will-be-will's clerk, in time of the late rebellion. 3. Itwas ordered that Captain Charity should quarter at Mr. Affection'shouse. 4. That Captain Good-hope should quarter at my Lord Mayor's. Now for the house of the Recorder, himself desired, because hishouse was next to the castle, and because from him it was ordered bythe Prince, that, if need be, the alarm should be given to Mansoul;it was, I say, desired by him that Captain Boanerges and CaptainConviction should take up their quarters with him, even they and alltheir men. 5. As for Captain Judgment and Captain Execution, my LordWill-be-will took them, and their men to him, because he was to ruleunder the Prince for the good of the town of Mansoul now, as he hadbefore, under the tyrant Diabolus for the hurt and damage thereof(Rom 6:19; Eph 3:17). 6. And throughout the rest of the town werequartered Emmanuel's forces, but Captain Credence with his men abodestill in the castle. So the Prince, his captains, and his soldierswere lodged in the town of Mansoul. [219] Now the ancients and eldersof the town of Mansoul thought that they never should have enough ofthe Prince Emmanuel; his person, his actions, his words, andbehaviour, were so pleasing, so taking, so desirable to them. Wherefore, they prayed him, that though the castle of Mansoul washis place of residence, and they desired that he might dwell therefor ever, yet that he would often visit the streets, houses, andpeople of Mansoul. For, said they, Dread Sovereign, thy presence, thy looks, thy smiles, thy words, are the life, and strength, andsinews of the town of Mansoul. [220] Besides this, they craved thatthey might have, without difficulty or interruption, continualaccess unto him, so for that very purpose he commanded that thegates should stand open, that they might there see the manner of hisdoings, the fortifications of the place, and the royal mansion-houseof the Prince. When he spake they all stopped their mouths and gaveaudience; and when he walked, it was their delight to imitate him inhis goings. Now upon a time Emmanuel made a feast for the town ofMansoul, and upon the feasting-day the townsfolk were come to thecastle to partake of his banquet. And he feasted them with allmanner of outlandish food, food that grew not in the fields ofMansoul, nor in all the whole Kingdom of Universe. It was food thatcame from his Father's court, and so there was dish after dish setbefore them, and they were commanded freely to eat. But still when afresh dish was set before them, they would whisperingly say to eachother, What is it? (Exo 16:15) [221] For they wist not what to callit. They drank also of the water that was made wine; and were verymerry with him. There was music also all the while at the table, andman 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 notforget to tell you that as at this table there were musicians, sothey 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 courtof Shaddai. [223] Now after the feast was over, Emmanuel was forentertaining the town of Mansoul with some curious riddles ofsecrets drawn up by his Father's secretary, by the skill and wisdomof Shaddai; the like to these there is not in any kingdom. Theseriddles were made upon the King Shaddai himself, and upon Emmanuelhis Son, and upon his wars and doings with Mansoul. Emmanuel alsoexpounded unto them some of those riddles himself, but oh how theywere lightened! They saw what they never saw, they could not havethought that such rarities could have been couched in so few andsuch ordinary words. I told you before whom these riddles didconcern; and as they were opened, the people did evidently see itwas so. Yea, they did gather that the things themselves were a kindof portraiture, and that of Emmanuel himself; for when they read inthe scheme where the riddles were writ, and looked in the face ofthe Prince, things looked so like the one to the other that Mansoulcould 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 isthe way; with a great many other things more. [224] And thus hedismissed the town of Mansoul. But can you imagine how the people ofthe corporation were taken with this entertainment? Oh they weretransported with joy, they were drowned with wonderment, while theysaw and understood, and considered what their Emmanuel entertainedthem withal, and what mysteries he opened to them; and when theywere at home in their houses, and in their most retired places, theycould not but sing of him, and of his actions. Yea, so taken werethe townsmen now with their Prince, that they would sing of him intheir sleep. Now it was in the heart of the Prince Emmanuel to newmodel the town of Mansoul, and to put it into such a condition asmight be more pleasing to him, and that might best stand with theprofit and security of the now flourishing town of Mansoul. Heprovided also against insurrections at home, and invasions fromabroad; such love had he for the famous town of Mansoul. Whereforehe first of all commanded that the great slings that were broughtfrom his Father's court, when he came to the war of Mansoul, shouldbe mounted, some upon the battlements of the castle, some upon thetowers, for there were towers in the town of Mansoul, towers newbuilt by Emmanuel since he came thither. [225] There was also aninstrument invented by Emmanuel, that was to throw stones from thecastle of Mansoul, out at Mouth-gate; an instrument that could notbe resisted, nor that would miss of execution; wherefore for thewonderful 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 bravecaptain, the Captain Credence, in case of war. [226] This done, Emmanuel called the Lord Will-be-will to him, and gave him incommandment to take care of the gates, the wall, and towers inMansoul. Also the Prince gave him the militia into his hand; and aspecial charge to withstand all insurrections and tumults that mightbe made in Mansoul, against the peace of our Lord the King, and thepeace and tranquillity of the town of Mansoul. He also gave him incommission, that if he found any of the Diabolonians lurking in anycorner in the famous town of Mansoul, he should forthwith apprehendthem, and stay them, or commit them to safe custody, that they maybe proceeded against according to law. Then he called unto him theLord Understanding, who was the old Lord Mayor, he that was put outof place when Diabolus took the town, and put him into his formeroffice again, and it became his place for his lifetime. He bid himalso that he should build him a palace near Eye-gate, and that heshould build it in fashion like a tower for defence. He bid him alsothat he should read in the Revelation of Mysteries[227] all the daysof his life, that he might know how to perform his office aright. Healso made Mr. Knowledge the Recorder; not of contempt to old Mr. Conscience, who had been Recorder before; but for that it was in hisprincely mind to confer upon Mr. Conscience another employ; of whichhe told the old gentleman he should know more hereafter. Then hecommanded that the image of Diabolus should be taken down from theplace where it was set up, and that they should destroy it utterly, beating of it into powder, and casting it unto the wind, without thetown-wall; and that the image of Shaddai his Father should be set upagain, with his own, upon the castle gates, and that it should bemore fairly drawn than ever; forasmuch as both his Father andhimself were come to Mansoul in more grace and mercy than heretofore(Rev 22:4). He would also that his name should be fairly engravenupon the front of the town, and that it should be done in the bestof gold, for the honour of the town of Mansoul. [228]

***

THE HEAVENLY FOOTMAN; OR, A DESCRIPTION OF THE MAN THAT GETS TOHEAVEN:

TOGETHER WITH THE WAY HE RUNS IN, THE MARKS HE GOES BY; ALSO, SOMEDIRECTIONS 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, neitherstay thou in all the plain: escape to the mountain, lest thou beconsumed. '--Genesis 19:17. 

London: Printed for John Marshall, at the Bible in GracechurchStreet, 1698. 

ADVERTISEMENT BY THE EDITOR. 

About forty years ago a gentleman, in whose company I had commencedmy pilgrimage, and who had joined me in communion with a Baptistchurch, about four years previously, came to my house one Mondaymorning, greatly delighted with the sermon which our pastor hadpreached on the previous day, while I was engaged in superintendingthe Sunday school. It had caused a very remarkable sensation, which, if properly followed up, bid fair to occasion an extraordinaryrevival of religion in the neighbourhood. He, with the deacons, had begged of our minister to fill up his outline, and preparethe sermon for publication, to which he had consented. He wishedto ascertain from me, as a publisher, the expense of printingfive thousand copies, being sure that the sale of it would beunprecedented, not only throughout the kingdom, but as far asthe English language was spoken. In about a week, the copy fairlywritten was left with me. The text was Hebrews 12:1, 'Let us runwith patience the race that is set before us. ' After the introductionthat all men desire heaven, but all do not run for it--the wordrun was explained as a flying, pressing, persevering. Then sevenreasons, and nine directions, were followed by nine motives andnine uses. This, and the striking ideas and language of the sermon, brought Bunyan to my recollection, and, on comparison, it provedto be the Heavenly Footman, with very slight alterations. Havingthen very recently purchased a neat edition of the book, at a verylow price, my inquiry was, whether they would not prefer havingthe book in its genuine state, especially as it was ready fordelivery. I need not add, that all thoughts of circulating thesermon was at once abandoned. In conversation with my excellentpastor, who afterwards for many years bore the honour of a D. D. , he acknowledge his obligation to me for detecting the plagiarismbefore the sermon was published, and explained to me that, whenvery young, he had read Bunyan's Heavenly Footman with intenseinterest, and made a full analysis of it, in the shape of notes, which, having committed to memory, he preached to a very delightedand deeply impressed congregation; that after a lapse of manyyears, looking over the outlines of his early sermons, he wasstruck with it, and believing it to be his own composition, hadagain used it with such extraordinary success, as led his deaconsand members to request him to print it. Doubtless Bunyan beingdead has often similarly spoken--may his voice never be lost insilence or be forgotten. 

The title of 'Heavenly Footman' was probably suggested by the wordsof the prophet Jeremiah, 'If thou hast run with the footmen, andthey have wearied thee, then how canst thou contend with horses?And in the land of peace thou trustedst, then how wilt thou doin the swelling of Jordan?' (12:5), and 'Let us run with patiencethe race that is set before us' (Heb 12:1). The word footman doesnot refer to that class of servants who are badged and dressed inlivery to gratify the pride of their masters, nor to that descriptionof foot-soldiers or infantry, whose business is designated by theblood-stained colour of their clothes. But it refers to those whoare travelling on foot to a distant country, engaged on a pilgrimagefrom earth to heaven. It is worthy of remark, that the whole ofthe children of God, of every age and clime, class and kindred, the richest and the poorest, all are upon terms of perfect equalityin running the race set before them. No wealth, nor grade, canprocure a horse to carry them, or a carriage to ride in; all mustrun on foot. The only carriage for the foot-sore, weary pilgrimis the bosom of Christ; he carries the lambs in his bosom, andthere is room enough for all; the poorest labourer and the noblestaristocrat meet there upon a level with each other; there is nofirst class for the rich, and parliamentary train for the poor. It is all first class. In the varied adventures of Christian andhis associates, and of Christiana, her children, and her lovelyfriend Mercy, they never ride. The little one is led by the handup the steep and rough hill Difficulty, but his own feet carry himthroughout the wearisome road. The only carriage was the fierychariot which carried the soul of the martyred Faithful to theCelestial 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 lookat 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 thefaithful admonitions of his equally poor fellow-saints. The richhave more ceremony, while the labourer enjoys more richly, morefree from restraint, the warm outpourings of a devotional spirit. Still there is nothing to prevent the greatest nobleman or monarchfrom running to heaven in company with the disciples of our lowlyMaster. If he refuses this road and this company, he must pursuehis downward course to destruction. 

The order in which the allegorical works of Bunyan were written, very naturally suggest itself from his own narratives, and fromthe dates of their publication. It was thus, while suffering histedious and dangerous imprisonment for Christ's sake, he was ledto write an account of the dealings of God with his soul, whichwork he published in 1666, under the title of Grace Abounding tothe Chief of Sinners. While engaged in writing this remarkablenarrative, the almost unbounded allegorical powers of his mindwere brought into exercise--

'And thus it was: I writing of the wayAnd race of saints, in this our gospel-day, Fell suddenly into an allegoryAbout their journey, and the way to glory. '

Having finished his Grace Abounding, he allowed his fertile imaginationits full scope, and again wrote the result of his experience inthe form of an allegorical narrative, called the Pilgrim's Progressfrom this World to that which is to Come. At first the thoughtspressed upon him as fast as he could write them, yet he says--

'I did not thinkTo show to all the world my pen and inkIn such a mode. '

And it was several years before he ventured to publish his beautifulallegory. He was released from prison in 1672, having been chosenin the previous year to be the pastor, or ministering elder of thechurch at Bedford. His time was then much occupied in re-organizingthe church, after years of tempest and fiery persecution. At length, having overcome his own and his friends' reluctance to publish sosolemn 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 in1678. The wonderful popularity of this book, and the great goodit produced, led him again to turn his Grace Abounding into adifferent form of narrative, in the more profound allegory of theHoly War; this was published in 1682, and in two years afterwardshe completed the Pilgrim by a delightful second part. His longincarceration, followed by sudden and great activity, probablybrought down his robust constitution; and as the end of his coursedrew nigh, he was doubly diligent, for in 1688, before his death-day, which was in August, he published six important treatises, andhad prepared fourteen or fifteen others for the press. Among thesewere his final and almost dying instructions to the pilgrim, underthe title of The Heavenly Footman, the man whom he describes inthe 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 immortalallegorist. It is evidently the production of a mind expanded andchastened with the rich experience of sanctified age. In it weare reminded of those important directions to heavenly footmen, contained in his most admired books. Is there a Slough of Despondto be passed, and a hill Difficulty to be overcome? Here the footmanis reminded of 'many a dirty step, many a high hill, a long andtedious journey through a vast howling wilderness'; but he isencouraged, 'the land of promise is at the end of the way. ' Mustthe man that would win eternal glory draw his sword, put on hishelmet, and fight his way into the temple--the heavenly footmanmust press, crowd, and thrust through all that stand between heavenand his soul. Did Ignorance, who perished from the way, say tothe pilgrims, 'You go so fast, I must stay awhile behind?' He whoruns to heaven is told that the heavy-heeled, lazy, wanton, andfoolish professor will not attain the prize. The wicket-gate, at the head of the way, is all-important; none can get to heavenunless they enter by Christ, the door and way, so the footman isreminded that it matters not how fast he runs, he can never attainthe prize, if he is in the wrong road. Did the pilgrims so severelysuffer from entering upon Byepath-meadow, and even after thatbitter experience were they again misled into a bye path, by ablack man clothed in white raiment? Our footman is warned--Bewarethen of bye and crooked paths that lead to death and damnation; theway to heaven is one, still there are many well-beaten bye pathsthat butt or shoot down upon it, and which lead to destruction. To prevent vain and foolish company from calling you out of thepath, or from loitering in it, say, I am in haste, I am runningfor 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, whosaw him before, cried Ho ho, so ho. Faithful answered, 'No, Iam upon my life, the avenger of blood is behind me. ' In the sameway the pilgrims refused the invitations of Demas with his silvermine. No, says the heavenly footman, I am running for heaven, formy soul, for God, for Christ, from hell and everlasting damnation. Did the poor pilgrims go grunting, puffing, and sighing, onetumbleth over a bush, another sticks fast in the dirt, one criesout, I am down, and another, Ho! where are you? Pilgrim's Progress. So the footman is told that he will 'meet with cross, pain, andwearisomeness to the flesh, with briars and quagmires, and otherencumbrances, ' through all which he must persevere. Did Formalistand Hypocrite turn off into bye ways at the foot of the hillDifficulty, and miserably perish? Did Mistrust and Timorous runback for fear of the persecuting lions, Church and State? So theman that runs for heaven is cautioned--'Some when they come atthe cross can go no further, but back again to their sins theygo, stumble and break their necks, or turn aside to the left orto the right, and perish. ' Be not ready to halt, nor run hobblingand halting, but, like my Lord Will-be-will in the Holy War, whenfighting against Diabolus, get thy will tipt with heavenly grace, and go full speed for heaven. These quotations tend to prove thatthis invaluable treatise is a summary of the guide books which Bunyanhad before written. It was doubtless one of the last productionsof 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 thereis no repentance; thus in a solemn warning against procrastinationhe says, 'Dost thou know whether the day of grace will last aweek longer or no? For the day of grace is past with some beforetheir life is ended'; and 'sometimes sinners have not heaven gatesopen to them so long as they suppose; and if they be once shutagainst a man, they are so heavy that all the men in the world, nor all the angels in heaven, can open them. Francis Spira cantell 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 beforetheir life is ended. ' This cannot refer to those who, neglectingthe Saviour, are in a perishing condition. No minister felt amore ardent desire to rouse them to a sense of their danger andto guard them against despair than John Bunyan. In his JerusalemSinner Saved he thus argues 'Why despair? thou art yet in theland of the living. ' 'It is a sin to begin to despair before onesets his foot over the threshold of hell gates. ' 'What, despairof bread in a land that is full of corn? Despair of mercy whenour God is full of mercy, thou scrupulous fool; despair when wehave a redeeming Christ alive. Let them despair that dwell wherethere is no God, and that are confined to those chambers of deathwhich can be reached by no redemption. ' In Bunyan's Come andWelcome, he proves that it would be 'high blasphemy and damnablewickedness' to imagine that Christ would cast out any that come toGod by him. He cannot mean the backslider, for Bunyan was such. David also, to an awful extent, and Peter to the denial of hisLord. No, he may mean those who, while neglecting the Saviour, areovertaken by madness, or more probably to such as Judas, Spira, andothers who sell their Master, or renounce him. If a man abandonsthe Saviour, there is no other name under heaven whereby he canbe saved; 'there remaineth no more sacrifice for sin'; he is adespiser of God's way of salvation, and tramples under foot theSon of God. While such a career continues, fiery indignation mustbe his wretched destiny. They who contemn the heavenly gift--theHoly Ghost--the word of God--the powers of the world to come--ifthey persevere unto death in such sentiments, the day of graceis past. There have been some who, like Esau, having sold theirbirthright, sought repentance even with tears, but found it not--theysought it not in God's appointed way. All hope depends upon suchsinners coming unto Christ, humbled and broken-hearted. He iswilling, He is able to save even then to the uttermost, but theywill not. He has promised, and will perform his word, 'him thatcometh to me I will in nowise cast out. ' The volume of inspirationis crowned at its close with the same cheering encouragement, 'Andthe Spirit and the bride say, Come. And let him that is athirstcome. And WHOSOEVER WILL, let him take the water of life freely. 'I cannot imagine that any man would have sung with greater pleasurethan 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'sgates against their own souls, and rush upon Jehovah's bucklerlike Judas, or Spira, or like one of Bunyan's early friends, JohnChilds, who apostatized for fear of persecution, and perished byhis own hand. To such only the day of grace is past; they have setthemselves in the scorner's seat, from which they will be hurledinto unutterable wretchedness. 

Bunyan well knew that idleness engenders poverty and crime, andis the parent of every evil; and he exhorts his runner to thegreatest diligence, not to 'fool away his soul' in slothfulness, which induces carelessness, until the sinner is remediless. Ourfirst 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 usup. Running to heaven does not prevent the true, the real enjoymentof earthly blessings, but sanctifies and heightens them. The greatimpetus 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 gloriesof heaven, our anticipations are feeble indeed, compared witheternal realities. Could the saints in glory impart to us a senseof their indescribable happiness, with what activity and perseverancewe should run. The case of Lot, when flying from destruction, isput by Bunyan with peculiar force--he dared not to look back evento see what had become of his wife, lest death should overtakehis own soul. O, my reader, may we be stimulated so to run as toobtain that crown of glory which is imperishable, immortal, andeternal. 

Charles Doe, one of Bunyan's personal friends, having purchasedthe copyright of this work, kept it for some years, in hopeof publishing it with other treatises, as a second folio volume, to complete his works; but failing in this object, he printed itseparately in 1698, and appended an interesting list of Bunyan'sworks, with thirty cogent reasons why these invaluable laboursshould be preserved and handed down, to bless succeeding ages. 

An earnest desire to preserve, in their perfect integrity, allthe 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'; andif so, what will slothfulness itself do to those that entertainit? (Prov 21:25). The proverb is, 'He that sleepeth in harvest isa son that causeth shame' (Prov 10:5). And this I dare be bold tosay, no greater shame can befall a man, than to see that he hathfooled away his soul, and sinned away eternal life. And I am surethis 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 inwhich it should be getting of heaven; and by that means doth, inthe 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, andcarelessness is for the most part begotten by senselessness; andsenselessness 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 thecreatures. 'Go to the ant, thou sluggard, consider her ways andbe wise (Prov 6:6). The sluggard will not plow by reason of thecold' (20:4); that is, he will not break up the fallow groundof his heart, because there must be some pains taken by him thatwill do it; 'therefore shall he beg in harvest, ' that is, whenthe saints of God shall have their glorious heaven and happinessgiven to them; but the sluggard shall 'have nothing, ' that is, benever the better for his crying for mercy, according to that inMatthew 25:10-12. 

If you would know a sluggard in the things of heaven, compare himwith one that is slothful in the things of this world. As, 1. Hethat 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 isone that is willing to make delays: so is he that is slothful forheaven. 3. He that is a sluggard, any small matter that comethin between, he will make it a sufficient excuse to keep him offfrom plying his work: so it is also with him that is slothful forheaven. 4. He that is slothful doth his work by the halves; andso it is with him that is slothful for heaven. He may almost, buthe shall never altogether obtain perfection of deliverance fromhell; he may almost, but he shall never, without he mend, bealtogether a saint. 5. They that are slothful, do usually lose theseason in which things are to be done: and thus it is also withthem that are slothful for heaven, they miss the season of grace. And therefore, 6. They that are slothful have seldom or nevergood fruit: so also it will be with the soul-sluggard. 7. They thatare slothful they are chid for the same: so also will Christ dealwith those that are not active for him. Thou wicked or slothfulservant, out of thine own mouth will I judge thee; thou saidstI was thus, and thus, wherefore then gavest not thou my money tothe bank? &c. (Luke 19:22). Take the unprofitable servant, andcast him into utter darkness, where shall be weeping and gnashingof teeth (Matt 25:26-30). 

WHAT SHALL I SAY? Time runs; and will you be slothful? Much of yourlives are past; and will you be slothful? Your souls are worth athousand worlds; and will you be slothful? The day of death andjudgment is at the door; and will you be slothful? The curse ofGod hangs over your heads; and will you be slothful? Besides, thedevils are earnest, laborious, and seek by all means every day, byevery sin, to keep you out of heaven, and hinder you of salvation;and will you be slothful? Also your neighbours are diligentfor things that will perish; and will you be slothful for thingsthat will endure for ever? Would you be willing to be damned forslothfulness? Would you be willing the angels of God should neglectto fetch your souls away to heaven when you lie a-dying, and thedevils stand by ready to scramble for them?[1] Was Christ slothfulin the work of your redemption? Are his ministers slothful intendering this unto you? And, lastly, If all this will not move, I tell you God will not be slothful or negligent to damn you--whosedamnation now of a long time slumbereth not--nor the devils willnot neglect to fetch thee, nor hell neglect to shut its mouth uponthee. 

Sluggard, art thou asleep still? art thou resolved to sleep thesleep of death? Wilt neither tidings from heaven or hell awakethee? Wilt thou say still, 'Yet a little sleep, a little slumber, 'and 'a little folding of the hands to sleep?' (Prov 6:10). Wiltthou yet turn thyself in thy sloth, as the door is turned uponthe hinges? O that I was one that was skilful in lamentation, andhad but a yearning heart towards thee, how would I pity thee! Howwould I bemoan thee! O that I could with Jeremiah let my eyes rundown with rivers of water for thee! Poor soul, lost soul, dyingsoul, what a hard heart have I that I cannot mourn for thee! Ifthou shouldst lose but a limb, a child, or a friend, it would notbe so much, but poor man it is THY SOUL; if it was to lie in hellbut 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 cuttingEVER! What a soul-amazing word will that be, which saith, 'Departfrom me, ye cursed, into EVERLASTING fire'! &c. [2]

Object. But if I should set in, and run as you would have me, thenI must run from all my friends; for none of them are running thatway. 

Answ. And if thou dost, thou wilt run into the bosom of Christand 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 runinto hell-fire. 

Object. But if I run this way, then I shall be hated, and losethe love of my friends and relations, and of those that I expectbenefit from, or have reliance on, and I shall be mocked of allmy neighbours. 

Answ. And if thou dost not, thou art sure to lose the love andfavour of God and Christ, the benefit of heaven and glory, and bemocked 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 hatedand mocked, then take heed thou by thy folly dost not procure thedispleasure and mockings of the great God; for his mocks and hatredwill be terrible, because they will fall upon thee in terribletimes, even when tribulation and anguish taketh hold on thee;which will be when death and judgment comes, when all the men inthe earth, and all the angels in heaven, cannot help thee (Prov1:26-28). 

Object. But surely I may begin this time enough, a year or twohence, may I not?

Answ. 1. Hast thou any lease of thy life? Did ever God tell theethou shalt live half a year, or two months longer? nay, it maybe thou mayst not live so long. And therefore, 2. Wilt thou be sosottish and unwise, as to venture thy soul upon a little uncertaintime? 3. Dost thou know whether the day of grace will last a weeklonger or no? For the day of grace is past with some before theirlife is ended: and if it should be so with thee, wouldst thou notsay, O that I had begun to run before the day of grace had beenpast, and the gates of heaven shut against me. But, 4. If thoushouldst see any of thy neighbours neglect the making sure ofeither house or land to themselves, if they had it proffered tothem, saying, Time enough hereafter, when the time is uncertain;and besides, they do not know whether ever it will be proffered tothem 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 letthy 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 allinto 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 hathprepared heavenly provision to make thy soul welcome, and he willgive it thee with a willinger heart than ever thou canst desire itof him. O therefore do not delay the time any longer, but put intopractice the words of the men of Dan to their brethren, after theyhad seen the goodness of the land of Canaan: 'Arise, ' say they, &c. , 'for we have seen the land, and behold it is very good; andare 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 thatwicked 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 fromGod into his pleasant place. 

The apostle, therefore, because he did desire the salvation of thesouls of the Corinthians, to whom he writes this epistle, layeththem down in these words, such counsel, which if taken, would befor their help and advantage. First, Not to be wicked, and sitstill, and wish for heaven; but TO RUN for it. Second, Not tocontent themselves with every kind of running; but, saith he, 'SoRUN, that ye may obtain. ' As if he should say, Some, because theywould not lose their souls, they begin to run betimes (Eccl 12:1), they run apace, they run with patience (Heb 12:1), they run theright way (Matt 14:26). Do you so run? Some run from both fatherand mother, friends and companions, and thus, that they may havethe 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 veryapt 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 onereceiveth the prize? So run, that ye may obtain. ' That is, do notonly run, but be sure you win as well as run. 'So run, that yemay obtain. '

I shall not need to make any great ado in opening the words atthis time, but shall rather lay down one doctrine that I do findin 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 FORIT; I say, they that will have heaven, they must run for it. Ibeseech you to heed it well. 'Know ye not that they which run ina race run all, but one receiveth the prize? So run ye. ' The prizeis heaven, and if you will have it, you must run for it. You haveanother 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 uslay aside every weight, and the sin which doth so easily besetus, 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 sortof running, but it is to be understood of the swiftest sort ofrunning; and therefore in the 6th of the Hebrews it is called 'afleeing'; that 'we might have a strong consolation, who have fledfor refuge, to lay hold upon the hope set before us. ' Mark, 'whohave fled. ' It is taken from that 20th of Joshua, concerningthe man that was to flee to the city of refuge, when the avengerof blood was hard at his heels, to take vengeance on him for theoffence he had committed; therefore it is a RUNNING or FLYING forone'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 apressing. 'I press toward the mark' (Phil 3:14); which signifieth, that they that will have heaven, they must not stick at anydifficulties they meet with; but press, crowd, and thrust throughall that may stand between heaven and their souls. So run!

Third--CONTINUING--this running is called in another place, 'acontinuing 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 fitsand starts, or half-way, or almost thither; but to run for my life, to run through all difficulties, and to continue therein to theend 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 theprize; there be many that do run, yea, and run far too, who yetmiss of the crown that standeth at the end of the race. You knowthat all that run in a race do not obtain the victory; they allrun, but one wins. And so it is here; it is not every one thatrunneth, nor every one that seeketh, nor every one that strivethfor the mastery, that hath it (Luke 13). Though a man do strivefor the mastery, saith Paul, 'yet he is not crowned, except hestrive lawfully'; that is, unless he so run, and so strive, as tohave God's approbation (2 Tim 2:5). What, do you think that everyheavy-heeled professor will have heaven? What, every lazy one; everywanton and foolish professor, that will be stopped by anything, kept back by anything, that scarce runneth so fast heaven-wardas a snail creepeth on the ground? Nay, there are some professorsdo not go on so fast in the way of God as a snail doth go on thewall; 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 notovercome, or win, as well as run, what will he be the better forhis 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 nopurpose; I say, he getteth nothing. And ah! how many such runnerswill there be found at the day of judgment! Even multitudes, multitudes that have run, yea, run so far as to come to heavengates, and not able to get any further, but there stand knocking, when it is too late, crying, Lord, Lord, when they have nothingbut rebukes for their pains. Depart from me, you come not here, you come too late, you run too lazily; the door is shut. [3] 'Whenonce the master of the house is risen up, ' saith Christ, 'and hathshut to the door, and ye begin to stand without, and to knock atthe door, saying, Lord, Lord, open unto us, I will say, I know yenot, Depart, ' &c. (Luke 13:25). O sad will the estate of those bethat run and miss; therefore, if you will have heaven, you mustrun for it; and 'so run that ye may obtain. '

Third, Because the way is long (I speak metaphorically), and thereis many a dirty step, many a high hill, much work to do, a wickedheart, world, and devil, to overcome; I say, there are many steps tobe taken by those that intend to be saved, by running or walking, in the steps of that faith of our father Abraham. Out of Egyptthou must go through the Red Sea; thou must run a long and tediousjourney, through the vast howling wilderness, before thou come tothe 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 theend 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 daymay bring forth' (Prov 27:1). Do not say, I have time enough toget to heaven seven years hence; for I tell thee, the bell maytoll for thee before seven days more be ended;[4] and when deathcomes, away thou must go, whether thou art provided or not; andtherefore look to it; make no delays; it is not good dallyingwith things of so great concernment as the salvation or damnationof thy soul. You know he that hath a great way to go in a littletime, 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 thedevil, the law, sin, death, and hell, follow them. There is nevera 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' (1Peter 5:8). And I will assure you, the devil is nimble, he canrun apace, he is light of foot, he hath overtaken many, he hathturned up their heels, and hath given them an everlasting fall. Also the law, that can shoot a great way, have a care thou keepout of the reach of those great guns, the ten commandments. Hellalso hath a wide mouth; it can stretch itself further than you areaware of. And as the angel said to Lot, Take heed, 'look not behindthee, neither tarry thou in all the plain, ' that is, any wherebetween 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 overtakethee, and throw thee down in the midst of thy sins, so as never torise and recover again. If this were well considered, then thou, as well as I, wouldst say, They that will have heaven must runfor it. 

Sixth, They that will go to heaven must run for it; because perchancethe gates of heaven may be shut shortly. Sometimes sinners havenot heaven-gates open to them so long as they suppose; and ifthey be once shut against a man, they are so heavy, that all themen in the world, nor all the angels in heaven, are not able toopen them. I shut, 'and no man openeth, ' saith Christ. And howif thou shouldst come but one quarter of an hour too late? I tellthee, it will cost thee an eternity to bewail thy misery in. FrancisSpira can tell thee what it is to stay till the gate of mercy bequite shut; or to run so lazily, that they be shut before thouget within them. [6] What, to be shut out! what, out of heaven!Sinner, rather than lose it, run for it; yea, and 'so run thatthou mayst obtain. '

Seventh, Lastly, Because if thou lose, thou losest all, thou losestsoul, God, Christ, heaven, ease, peace, &c. Besides, thou layestthyself open to all the shame, contempt, and reproach, that eitherGod, Christ, saints, the world, sin, the devil, and all, can layupon thee. As Christ saith of the foolish builder, so will I sayof thee, if thou be such a one who runs and missest; I say, evenall that go by will begin to mock at thee, saying, This man beganto run well, but was not able to finish (Luke 14:28-30). But moreof this anon. 

Quest. But how should a poor soul do to run? For this very thingis that which afflicteth me sore, as you say, to think that I mayrun, and yet fall short. Methinks to fall short at last, O, itfears 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 kingdomof heaven, then be sure that thou get into the way that leadeththither. For it is a vain thing to think that ever thou shalt havethe prize, though thou runnest never so fast, unless thou art inthe way that leads to it. Set the case, that there should be a manin London that was to run to York for a wager; now, though he runnever so swiftly, yet if he run full south, he might run himselfquickly out of breath, and be never the nearer the prize, butrather the further off. Just so is it here; it is not simply therunner, nor yet the hasty runner, that winneth the crown, unlesshe be in the way that leadeth thereto. [7] I have observed, thatlittle time which I have been a professor, that there is a greatrunning to and fro, some this way, and some that way, yet it isto be feared most of them are out of the way, and then, thoughthey run as swift as the eagle can fly, they are benefitted nothingat all. 

Here is one runs a-quaking, another a-ranting; one again runs afterthe Baptism, and another after the Independency. Here is one forfree-will, and another for Presbytery; and yet possibly most ofall these sects run quite the wrong way, and yet every one is forhis life, his soul, either for heaven or hell. [8]

If thou now say, Which is the way? I tell thee it is CHRIST, THESON OF MARY, THE SON OF GOD, Jesus saith, 'I am the way, and thetruth, and the life; no man cometh unto the Father but by me' (John14:6). So then thy business is, if thou wouldst have salvation, to see if Christ be thine, with all his benefits; whether he hathcovered thee with his righteousness, whether he hath showed theethat thy sins are washed away with his heart-blood, whether thouart planted into him, and whether thou have faith in him, so asto make a life out of him, and to conform thee to him. That is, such faith as to conclude that thou art righteous, because Christis thy righteousness, and so constrained to walk with him as thejoy of thy heart, because he saveth thy soul. And for the Lord'ssake take heed, and do not deceive thyself, and think thou artin 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 surethou wilt lose thy soul, even that soul which is worth more thanthe whole world. 

But I have treated more largely on this in my book of the twocovenants, and therefore shall pass it now; only I beseech theeto have a care of thy soul, and that thou mayest so do, take thiscounsel: Mistrust thy own strength, and throw it away; down onthy knees in prayer to the Lord for the spirit of truth; searchhis word for direction; fly seducers' company; keep company withthe soundest Christians, that have most experience of Christ; andbe sure thou have a care of Quakers, Ranters, Freewillers; alsodo not have too much company with some Anabaptists, though I gounder 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 theworth of the thing, and of thy too light regarding of it, dotheven make my heart ache whilst I am writing to thee. The Lord teachthee 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, andso I shall pass to the next thing. 

I. Have a care of relying on the outward obedience to any of God'scommands, or thinking thyself ever the better in the sight of Godfor that. 2. Take heed of fetching peace for thy soul from anyinherent righteousness; but if thou canst believe that as thouart a sinner, so thou art justified freely by the love of God, through the redemption that is in Christ; and that God for Christ'ssake hath forgiven thee, not because he saw any thing done, or tobe done, in or by thee, to move him thereunto to do it; for thatis 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 thoushouldst also be much in studying and musing on the way. Youknow men that would be expert in any thing, they are usually muchin studying of that thing, and so likewise is it with those thatquickly 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 whyhe hath done what is done; as, why 'He took upon him the form ofa 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; whyhe was made sin, and why he was made righteousness; why he is inheaven in the nature of man, and what he doth there? (2 Cor 5:21). Be much in musing and considering of these things; be thinkingalso enough of those places which thou must not come near, butleave some on this hand, and some on that hand; as it is with thosethat travel into other countries, they must leave such a gate onthis hand, and such a bush on that hand, and go by such a place, where standeth such a thing. Thus, therefore, thou must do: Avoidsuch things which are expressly forbidden in the Word of God. 'Withdraw thy foot far from her, and come not nigh the door of herhouse, for her steps take hold on hell, going down to the chambersof death' (Prov 5, 7). And so of every thing that is not in theway, 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, thoumust strip thyself of those things that may hang upon thee to thehindering 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 awager, if they intend to win as well as run, they do not use toencumber themselves, or carry those things about them that maybe a hindrance to them in their running. 'Every man that strivethfor the mastery is temperate in all things' (1 Cor 9:25), that is, he layeth aside every thing that would be any ways a disadvantageto him; as saith the apostle, 'Let us lay aside every weight, andthe sin which doth so easily beset us, and let us run with patiencethe race that is set before us' (Heb 12:1). It is but a vain thingto talk of going to heaven, if thou let thy heart be encumberedwith those things that would hinder. Would you not say that sucha man would be in danger of losing, though he run, if he fill hispockets with stones, hang heavy garments on his shoulders, andgreat lumpish shoes on his feet?[9] So it is here; thou talkest ofgoing to heaven, and yet fillest thy pocket with stones, i. E. , fillest thy heart with this world, lettest that hang on thyshoulders, with its profits and pleasures. Alas, alas, thou artwidely mistaken! If thou intendest to win, thou must strip, thoumust 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 notturn into those lanes which lead out of the way. There are crookedpaths, paths in which men go astray, paths that lead to death anddamnation, but take heed of all those (Isa 59:8). Some of themare dangerous because of practice (Prov 7:25); some because ofopinion, but mind them not; mind the path before thee, look rightbefore thee, turn neither to the right hand nor to the left, butlet 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 farfrom evil' (Prov 4:26, 27). This counsel being not so seriously takenas 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 heavenbe but one, yet there are many crooked lanes and by-paths shootdown upon it, as I may say. And again, notwithstanding the kingdomof heaven be the biggest city, yet usually those by-paths are mostbeaten, most travellers go those ways; and therefore the way toheaven is hard to be found, and as hard to be kept in, by reasonof these. Yet, nevertheless, it is in this case as it was with theharlot of Jericho; she had one scarlet thread tied in her window, by which her house was known (John 2:18). So it is here, thescarlet streams of Christ's blood run throughout the way to thekingdom of heaven;[10] therefore mind that, see if thou do findthe besprinkling of the blood of Christ in the way, and if thoudo, be of good cheer, thou art in the right way; but have a carethou beguile not thyself with a fancy, for then thou mayst lightinto 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 inthe very middle of the road there is writing with the heart-bloodof Christ, that he came into the world to save sinners, and thatwe are justified, though we are ungodly; shun that way; for thisit is which the apostle meaneth when he saith, We have 'boldnessto enter into the holiest by the blood of Jesus, by a new andliving way which he hath consecrated for us, through the vail, thatis to say, his flesh' (Heb 10:19, 20). How easy a matter is it inthis our day, for the devil to be too cunning for poor souls, bycalling his by-paths the way to the kingdom! If such an opinionor fancy be but cried up by one or more, this inscription beingset upon it by the devil, 'This is the way of God, ' how speedily, greedily, and by heaps, do poor simple souls throw away themselvesupon it; especially if it be daubed over with a few external actsof morality, if so good. [11] But this is because men do not knowpainted by-paths from the plain way to the kingdom of heaven. Theyhave not yet learned the true Christ, and what his righteousnessis, neither have they a sense of their own insufficiency; but arebold, proud, presumptuous, self-conceited. And therefore. 

The Fifth Direction. Do not thou be too much in looking too highin thy journey heavenwards. You know men that run in a race donot use to stare and gaze this way and that, neither do they useto cast up their eyes too high, lest happily, [12] through theirtoo too much gazing with their eyes after other things, they inthe meantime stumble and catch a fall. The very same case is this;if thou gaze and stare after every opinion and way that comesinto the world; also if thou be prying overmuch into God's secretdecrees, or let thy heart too much entertain questions about somenice foolish curiosities, thou mayst stumble and fall, as manyhundreds in England have done, both in Ranting and Quakery, totheir own eternal overthrow; without the marvellous operation ofGod'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 ofan 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 quietedmyself as a child that is weaned of his mother: my soul is evenas a weaned child' (Psa 131:1, 2). Do thou SO RUN. 

The Sixth Direction. Take heed that you have not an ear open toevery one that calleth after you as you are in your journey. Menthat run, you know, if any do call after them, saying, I wouldspeak with you, or go not too fast, and you shall have my companywith 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 canI stay for you, I am running for a wager: if I win I am made, ifI lose I am undone, and therefore hinder me not. Thus wise aremen when they run for corruptible things, and thus should thoudo, and thou hast more cause to do so than they, forasmuch as theyrun but for things that last not, but thou for an incorruptibleglory. I give thee notice of this betimes, knowing that thou shalthave enough call after thee, even the devil, sin, this world, vaincompany, pleasures, profits, esteem among men, ease, pomp, pride, together with an innumerable company of such companions; onecrying, Stay for me; the other saying, Do not leave me behind; athird saying, And take me along with you. What, will you go, saiththe devil, without your sins, pleasures, and profits? Are you sohasty? Can you not stay and take these along with you? Will youleave your friends and companions behind you? Can you not do asyour neighbours do, carry the world, sin, lust, pleasure, profit, esteem among men, along with you? Have a care thou do not letthine ear now be open to the tempting, enticing, alluring, andsoul-entangling flatteries of such sink-souls[13] as these are. 'My son, ' saith Solomon, 'if sinners entice thee, consent thounot' (Prov 1:10). 

You know what it cost the young man which Solomon speaks of inthe 7th of the Proverbs, that was enticed by a harlot, 'With hermuch fair speech she' won him, and 'caused him to yield, with theflattering 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 thestocks'; even so far, 'till the dart struck through his liver, andknew 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, letnot thine heart decline to her ways, go not astray in her paths, for she hath cast down many wounded, yea, many strong men have beenslain by her, ' that is, kept out of heaven by her, 'her house isthe way to hell, going down to the chambers of death. ' Soul, takethis counsel and say, Satan, sin, lust, pleasure, profit, pride, friends, companions, and everything else, let me alone, standoff, come not nigh me, for I am running for heaven, for my soul, for God, for Christ, from hell and everlasting damnation: ifI win, I win all, and if I lose, I lose all; let me alone, for Iwill not hear. SO RUN. 

The Seventh Direction. In the next place, be not daunted thoughthou meetest with never so many discouragements in thy journeythither. That man that is resolved for heaven, if Satan cannot winhim by flatteries, he will endeavour to weaken him by discouragements;saying, thou art a sinner, thou hast broke God's law, thou artnot elected, thou comest too late, the day of grace is past, Goddoth not care for thee, thy heart is naught, thou art lazy, witha hundred other discouraging suggestions. And thus it was withDavid, where he said, 'I had fainted, unless I had believed to seethe 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 sobase, that had I judged according to my own sense and feeling, I had been absolutely distracted; but I trusted to Christ in thepromise, and looked that God would be as good as his promise, inhaving mercy upon me, an unworthy sinner; and this is that whichencouraged me, and kept me from fainting. And thus must thoudo when Satan, or the law, or thy own conscience, do go about todishearten thee, either by the greatness of thy sins, the wickednessof thy heart, the tediousness of the way, the loss of outwardenjoyments, the hatred that thou wilt procure from the world, orthe like; then thou must encourage thyself with the freeness ofthe promises, the tender-heartedness of Christ, the merits of hisblood, the freeness of his invitations to come in, the greatnessof the sin of others that have been pardoned, and that the sameGod, through the same Christ, holdeth forth the same grace freeas ever. If these be not thy meditations, thou wilt draw veryheavily 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, takeheart 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' (Micah7:8). SO RUN. 

The Eighth Direction. Take heed of being offended at the cross thatthou must go by, before thou come to heaven. You must understand, as I have already touched, that there is no man that goeth to heavenbut he must go by the cross. The cross is the standing way-markby which all they that go to glory must pass by. 'We must throughmuch tribulation enter into the kingdom of God' (Acts 14:22). 'Yea, and all that will live godly in Christ Jesus shall sufferpersecution' (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 Lordgrant thou dost not shrink at it, so as to turn thee back again. 'If any man will come after me, ' saith Christ, 'let him denyhimself, and take up his cross daily, and follow me' (Luke 9:23). The cross it stands, and hath stood, from the beginning, asa way-mark to the kingdom of heaven. [14] You know if one ask youthe 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 goby such a gate, by such a style, such a bush, tree, bridge, or suchlike. 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, intohis righteousness, to be justified; and if thou art in him, thouwilt presently see the cross, thou must go close by it, thou musttouch it, nay, thou must take it up, or else thou wilt quicklygo out of the way that leads to heaven, and turn up some of thosecrooked lanes that lead down to the chambers of death. 

How thou mayest know the cross by these six things. 1. Itis known in the doctrine of justification. 2. In the doctrine ofmortification. 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 thecross in that: a man is forced to suffer the destruction of hisown righteousness for the righteousness of another. This is noeasy matter for a man to do; I assure to you it stretcheth everyvein 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 ofanother man, abhorring his own, counting it as deadly sin, as theopen 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 thisvery thing a suffering; where he saith, 'And I have SUFFERED theloss of all things, ' which principally was his righteousness, 'that I might win Christ, and be found in him, not having, ' butrejecting, 'mine own righteousness' (Phil 3:8, 9). That is thefirst. 

2. In the doctrine of mortification is also much of the cross. Isit nothing for a man to lay hands on his vile opinions, on hisvile sins, of his bosom sins, of his beloved, pleasant, darlingsins, that stick as close to him, as the flesh sticketh to thebones? 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 therest? I tell you this is no easy matter; if it were, what needall those prayers, sighs, watchings? What need we be so backwardto it? Nay, do you not see, that some men, before they will setabout this work, they will even venture the loss of their souls, heaven, God, Christ, and all? What means else all those delaysand put-offs, saying, Stay a little longer, I am loth to leave mysins while I am so young, and in health? Again, what is the reasonelse, that others do it so by the halves, coldly and seldom, notwithstanding they are convinced over and over; nay, and alsopromise to amend, and yet all's in vain? I will assure you, tocut off right hands, and to pluck out right eyes, is no pleasureto the flesh. 

3. The doctrine of perseverance is also cross to the flesh; whichis 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 onChrist, and walk with Christ as to come to heaven. Indeed, it isno great matter to begin to look for heaven, to begin to seek theLord, to begin to shun sin. O but it is a very great matter tocontinue with God's approbation! 'My servant Caleb, ' saith God, is a man of 'another spirit, he hath followed me, ' followed mealways, he hath continually followed me, 'fully, he shall possess theland' (Num 14:24). Almost all the many thousands of the childrenof Israel in their generation, fell short of perseverance whenthey walked from Egypt towards the land of Canaan. Indeed theywent to the work at first pretty willingly, but they were veryshort-winded, they were quickly out of breath, and in their heartsthey turned back again into Egypt. 

It is an easy matter for a man to run hard for a spurt, for afurlong, for a mile or two; O, but to hold out for a hundred, fora thousand, for ten thousand miles: that man that doth this, hemust 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 morepainfuller. 

Nay, do you not see with your eyes daily, that perseverance is avery 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 waysof 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-wayto heaven, some in this, and some in that sin; and have secretly, nay, sometimes openly said, that the way is too strait, the racetoo long, the religion too holy, and cannot hold out, I can go nofarther. 

4, 5, 6. And so likewise of the other three, to wit, patience, self-denial, communion, and communication with and to the poorsaints. How hard are these things? It is an easy matter to denyanother 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 otherwiseI might lawfully do, were it not for offending them. That scriptureis but seldom read, and seldomer put in practice, which saith, 'Iwill eat no flesh while the world standeth, if it make my brotherto offend' (1 Cor 8:13). Again, 'We that are strong ought to bearthe infirmities of the weak, and not to please ourselves' (Rom15:1). But how froward, how hasty, how peevish, and self-resolvedare the generality of professors at this day! Also, how littleconsidering the poor, unless it be to say, Be thou warmed andfilled! But to give is a seldom work; also especially to give toany poor (Gal 6:10). I tell you all things are cross to flesh andblood; and that man that hath but a watchful eye over the flesh, and also some considerable measure of strength against it, heshall find his heart in these things like unto a starting horse, that is rid without a curbing bridle, ready to start at everythingthat is offensive to him; yea, and ready to run away too, do whatthe rider can. 

It is the cross which keepeth those that are kept from heaven. Iam persuaded, were it not for the cross, where we have one professor, we should have twenty; but this cross, that is it which spoilethall. 

Some men, as I said before, when they come at the cross they cango no farther, but back again to their sins they must go. Othersthey stumble at it, and break their necks; others again, when theysee 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 inChrist 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 wereburned at. Therefore, if thou meet with the cross in thy journey, in what manner soever it be, be not daunted, and say, Alas, whatshall I do now! But rather take courage, knowing, that by thecross is the way to the kingdom. Can a man believe in Christ andnot be hated by the devil? Can he make a profession of this Christ, and that sweetly and convincingly, and the children of Satan holdtheir tongue? Can darkness agree with light? or the devil endurethat Christ Jesus should be honoured both by faith and a heavenlyconversation, and let that soul alone at quiet? Did you never read, that 'the dragon persecuteth the woman?' (Rev 12). And that Christsaith, 'In the world ye shall have tribulation' (John 16:33). 

The Ninth Direction. Beg of God that he would do these two thingsfor thee: First, Enlighten thine understanding. And, Second, Inflame thy will. If these two be but effectually done, there isno fear but thou wilt go safe to heaven. 

[First, Enlighten thine understanding. ] One of the great reasonswhy men and women do so little regard the other world, it isbecause they see so little of it. [16] And the reason why they seeso little of it is because they have their understandings darkened. And therefore, saith Paul, do not you believers 'walk as do otherGentiles, even in the vanity of their minds, having the understandingdarkened, being alienated from the life of God through the ignorance, 'or foolishness 'that is in them, because of the blindness of theirheart' (Eph 4:17, 18). Walk not as those, run not with them: alas, poor souls, they have their understandings darkened, their heartsblinded, and that is the reason they have such undervaluing thoughtsof the Lord Jesus Christ, and the salvation of their souls. Forwhen 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 isto be enjoyed; also when they see that it is possible for themto have a share in it, I tell you it will make them run throughthick and thin to enjoy it. Moses, having a sight of this, becausehis understanding was enlightened, he feared not the wrath of theking, but chose 'rather to suffer affliction with the people ofGod, than to enjoy the pleasures of sin for a season. ' He refusedto be called the son of the king's daughter; accounting it wonderfulriches to be counted worthy of so much as to suffer for Christ, with the poor despised saints; and that was because he saw himwho was invisible, and 'had respect unto the recompence of thereward' (Heb 11:24-27). And this is that which the apostle usuallyprayeth for in his epistles for the saints, namely, 'That theymight know what is the hope of God's calling, and the riches ofthe glory of his inheritance in the saints' (Eph 1:18). And thatthey might 'be able to comprehend with all saints, what is thebreadth, and length, and depth, and height, and to know the loveof Christ which passeth knowledge' (Eph 3:18, 19). Pray thereforethat God would enlighten thy understanding: that will be verygreat help unto thee. It will make thee endure many a hard bruntfor Christ; as Paul saith, 'After ye were illuminated, ye endureda great fight of afflictions. You took joyfully the spoiling ofyour goods, knowing in yourselves that ye have in heaven a betterand an enduring substance' (Heb 10:32-34). If there be never sucha rare jewel lie just in a man's way, yet if he sees it not, hewill rather trample upon it than stoop for it, and it is becausehe sees it not. Why, so it is here, though heaven be worth neverso much, and thou hast never so much need of it, yet if thou seeit not, that is, have not thy understanding opened or enlightenedto see it, thou wilt not regard at all: therefore cry to the Lordfor enlightening grace, and say, Lord, open my blind eyes: Lord, take the vail off my dark heart, show me the things of the otherworld, and let me see the sweetness, glory, and excellency of themfor Christ his sake. This is the first. 

[Second, Inflame thy will. ] Cry to God that he would inflame thywill also with the things of the other world. For when a man'swill is fully set to do such or such a thing, then it must be avery hard matter that shall hinder that man from bringing abouthis 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 nameof the Lord Jesus' (Acts 21:13). His will was inflamed with loveto Christ; and therefore all the persuasions that could be usedwrought nothing at all. Your self-willed people nobody knows whatto do with them; we used to say, He will have his own will, doall what you can. Indeed to have such a will for heaven, is anadmirable advantage to a man that undertaketh the race thither;a man that is resolved, and hath his will fixed, saith he, I willdo my best to advantage myself; I will do my worst to hinder myenemies; I will not give out as long as I can stand; I will haveit or I will lose my life; 'though he slay me yet will I trustin him' (Job 13:15). 'I will not let thee go except thou blessme' (Gen 32:26). I WILL, I WILL, I WILL, O this blessed inflamedwill for heaven! What is like it? If a man be willing, then anyargument shall be matter of encouragement; but if unwilling, thenany argument shall give discouragement; this is seen both in saintsand sinners; in them that are the children of God, and also thosethat 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 thesethings they were more than conquerors, through him that lovedthem' (Rom 8:37); who had also made them 'willing in the day ofhis power. '

2. See again, on the other side, the children of the devil, because they are not willing [to run to heaven], how many shiftsand starting-holes they will have. I have married a wife, I havea farm, I shall offend my landlord, I shall offend my master, I shall lose my trading, I shall lose my pride, my pleasures, Ishall be mocked and scoffed, therefore I dare not come. I, saithanother, will stay till I am older, till my children are out ofsight, till I am got a little aforehand in the world, till I havedone this and that, and the other business; but alas, the thingis, they are not willing; for were they but soundly willing, these, and a thousand such as these, would hold them no faster than thecords 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 whichturns the wheel either backwards or forwards; and God knoweththat full well, and so likewise doth the devil; and therefore theyboth endeavour very much to strengthen the will of their servants. God, he is for making of his a willing people to serve him; andthe devil, he doth what he can to possess the will and affectionof those that are his, with love to sin; and therefore when Christcomes close to the matter, indeed, saith he, 'Ye will not cometo me' (John 5:40). 'How often would I have gathered you as a hendoth her chickens, and ye would not' (Luke 13:34). The devil hadpossessed their wills, and so long he was sure enough of them. O therefore cry hard to God to inflame thy will for heaven andChrist: thy will, I say, if that be rightly set for heaven, thouwilt not be beat off with discouragements; and this was the reasonthat, 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, ashe wrestled with him, yet, saith he, 'I will not, ' mark, 'I WILLNOT let thee go except thou bless me' (Gen 32:24-26). Get thywill tipt with the heavenly grace, and resolution against alldiscouragements, and then thou goest full speed for heaven; butif thou falter in thy will, and be not found there, thou wiltrun hobbling and halting all the way thou runnest, and also to besure thou wilt fall short at the last. The Lord give thee a willand 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 thoulose thy way. But because I would have thee think of them, takeall in short in this little bit of paper. 

1. Get into the way. 2. Then study on it. 3. Then strip, and layaside everything that would hinder. 4. Beware of bye-paths. 5. Donot gaze and stare too much about thee, and be sure to ponder thepath 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 thesewill hinder thy journey, if possible. 7. Be not daunted with anydiscouragements thou meetest with as thou goest. 8. Take heedof stumbling at the cross. 9. Cry hard to God for an enlightenedheart, 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 afew motives along with thee. It may be they will be as good as apair 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 musteither win or lose. If thou winnest, then heaven, God, Christ, glory, ease, peace, life, yea, life eternal, is thine; thou mustbe 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 reachof sin, hell, death, the devil, the grave, and whatever else mayendeavour thy hurt. But contrariwise, and if thou lose, then thyloss is heaven, glory, God, Christ, ease, peace, and whatever elsewhich 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 damnationof thy own soul. 

The Second Motive. Consider that this devil, this hell, death anddamnation, followeth after thee as hard as they can drive, andhave their commission so to do by the law, against which thou hastsinned; and therefore for the Lord's sake make haste. 

The Third Motive. If they seize upon thee before thou get to thecity 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 ofChrist, with his arms, are wide open to receive thee. O methinksthat this consideration, that the devil followeth after to destroy, and that Christ standeth open-armed to receive, should make theereach out and fly with all haste and speed! And therefore, The Fifth Motive. Keep thine eye upon the prize; be sure thatthy eyes be continually upon the profit thou art like to get. Thereason why men are so apt to faint in their race for heaven, itlieth chiefly in either of these two things:

1. They do not seriously consider the worth of the prize; or elseif they do, they are afraid it is too good for them; but most loseheaven for want of considering the price and the worth of it. Andtherefore, that thou mayst not do the like, keep thine eye muchupon the excellency, the sweetness, the beauty, the comfort, thepeace, that is to be had there by those that win the prize. Thiswas that which made the apostle run through anything; good report, evil report, persecution, affliction, hunger, nakedness, perilby sea, and peril by land, bonds and imprisonments. Also it madeothers endure to be stoned, sawn asunder, to have their eyes boredout with augurs, their bodies broiled on gridirons, their tonguescut out of their mouths, boiled in cauldrons, thrown to the wildbeasts, burned at the stakes, whipped at posts, and a thousandother fearful torments, 'while they looked not at the things whichare seen, ' as the things of this world, 'but at the things whichare not seen; for the things which are seen are temporal; but thethings which are not seen are eternal' (2 Cor 4:18). O this word'eternal, ' that was it that made them, that when they might havehad deliverance, they would not accept of it; for they knew in theworld to come they should have a better resurrection (Heb 11:35). 

2. And do not let the thoughts of the rareness of the place makethee 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 shallbe 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 notGod chosen the poor of this world rich in faith, and heirs of thekingdom?' (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 theyare in the arms of Jesus; would they be here again for a thousandworlds? Or if they were, would they be afraid that God would notmake them welcome? Thirdly, What would they judge of thee if theyknew thy heart began to fail thee in thy journey, or thy sins beganto allure thee, and to persuade thee to stop thy race? would theynot call thee a thousand fools? and say, O, that he did but seewhat we see, feel what we feel, and taste of the dainties that wetaste of! O, if he were here one quarter of an hour, to behold, tosee, to feel, to taste and enjoy but the thousandth part of whatwe enjoy, what would he do? What would he suffer? What would heleave undone? Would he favour sin? Would he love this world below?Would he be afraid of friends, or shrink at the most fearfulthreatenings 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, yetthey have been able to say with a comfortable and merry heart, asthe bird that sings in the spring, that this and more shall notkeep them from running to heaven. Sometimes, when my base hearthath been inclining to this world, and to loiter in my journeytowards heaven, the very consideration of the glorious saintsand angels in heaven, what they enjoy, and what low thoughts theyhave of the things of this world together, how they would befoolme 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 notbe weary; let us see what this heaven is; let us even venture allfor 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 arenow, and yet they lost all for this glorious kingdom. O! therefore, throw away stinking lusts, follow after righteousness, love theLord Jesus, devote thyself unto his fear, I'll warrant thee hewill give thee a goodly recompense. Reader, what sayst thou tothis? Art [thou] resolved to follow me? Nay, resolve if thou canstto get before me. 'So run, that ye may obtain. '

The Seventh Motive. To encourage thee a little farther, set to thework, and when thou hast run thyself down weary, then the LordJesus will take thee up, and carry thee. Is not this enough tomake any poor soul begin his race? Thou, perhaps, criest, O but Iam feeble, I am lame, &c. : well, but Christ hath a bosom; consider, therefore, when thou hast run thyself down weary, he will putthee in his bosom: 'He shall gather the lambs with his arms, andcarry them in his bosom, and shall gently lead those that are withyoung' (Isa 40:11). This is the way that fathers take to encouragetheir children, saying: Run, sweet babe, while thou art weary, and then I will take thee up and carry thee. 'He will gather hislambs with his arm, and carry them in his bosom. ' When they areweary they shall ride. [19] The Eighth Motive. Or else he will conveynew strength from heaven into thy soul, which will be as well--'Theyouths shall faint and be weary, and the young men shall utterlyfall; but they that wait upon the Lord shall renew their strength;they shall mount up with wings as eagles; they shall run and notbe weary, they shall walk and not faint' (Isa 40:30, 31). Whatshall I say besides what hath already been said? Thou shalt havegood and easy lodging, good and wholesome diet, the bosom ofChrist to lie in, the joys of heaven to feed on. Shall I speak ofthe satiety and of the duration of all these? Verily to describethem 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 havea desire to heaven and happiness to run apace. Why, the devil, hewill lose no time, spare no pains, also neither will his servants, both to seek the destruction of themselves and others: and shallnot we be as industrious for our own salvation? Shall the worldventure the damnation of their souls for a poor corruptible crown;and shall not we venture the loss of a few trifles for an eternalcrown? Shall they venture the loss of eternal friends, as God tolove, Christ to redeem, the Holy Spirit to comfort, heaven forhabitation, saints and angels for company, and all this to get andhold communion with sin, and this world, and a few base, drunken, swearing, lying, covetous wretches, like themselves? And shallnot we labour as hard, run as fast, seek as diligently, nay, ahundred times more diligently, for the company of these gloriouseternal friends, though with the loss of such as these, nay, withthe loss of ten thousand times better than these poor, low, base, contemptible things? Shall it be said at the last day, that wickedmen made more haste to hell than you did make to heaven?[21] Thatthey spent more hours, days, and that early and late, for hell, than you spent for that which is ten thousand thousand of thousandstimes 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. NowI shall come to make some use and application of what hath beensaid, and so conclude. 

[VI. NINE USES OF THIS SUBJECT. ]

The first use. You see here, that he that will go to heaven, hemust run for it; yea, and not only run, but so run, that is, asI have said, to run earnestly, to run continually, to strip offevery thing that would hinder in his race with the rest. Wellthen, do you so run? And now let us examine a little. 

1. Art thou got into the right way? Art thou in Christ'srighteousness? Do not say yes in thy heart, when in truth thereis no such matter. It is a dangerous thing, you know, for a manto think he is in the right way, when he is in the wrong. It isthe next way for him to lose his way, and not only so, but if herun for heaven, as thou sayst thou dost, even to lose that too. Othis is the misery of most men, to persuade themselves that theyrun right, when they never had one foot in the way! The Lordgive thee understanding here, or else thou art undone for ever. Prithee, soul, search when was it thou turned out of thy sins andrighteousness into the righteousness of Jesus Christ. I say, dostthou see thyself in him? and is he more precious to thee than thewhole world? Is thy mind always musing on him? Dost thou loveto be talking of him--and also to be walking with him? Dost thoucount his company more precious than the whole world? Dost thoucount all things but poor, lifeless, empty, vain things, withoutcommunion with him? Doth his company sweeten all things--and hisabsence embitter all things? Soul, I beseech thee, be serious, andlay it to heart, and do not take things of such weighty concernmentas 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 enoughwith the world, thy sins and lusts in thy heart? I tell thee, soul, they that have laid all aside, every weight, every sin, andare got into the nimblest posture, they find work enough to run;so to run as to hold out. To run through all that opposition, allthese 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 tellthee, if thou art agoing heavenward, thou wilt find it no smallor easy matter. Art thou therefore discharged and unladen of thesethings? Never talk of going to heaven if thou art not. It is to befeared thou wilt be found among the many that 'will seek to enterin, and shall not be able' (Luke 13:24). 

The second use. If so, then, in the next place, what will becomeof 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 isnot every one that begins. Agrippa gave a fair step for a sudden, he steps almost into the bosom of Christ in less than half anhour. Thou, saith he to Paul, hast 'almost persuaded me to be aChristian' (Acts 26:26). Ah! but it was but almost; and so he hadas good have been never a whit; he stept fair indeed, but yet hestept short; he was hot while he was at it, but he was quickly outof wind. O this but almost! I tell you, this but almost, it losthis soul. Methinks I have seen sometimes how these poor wretchesthat get but almost to heaven, how fearfully their almost, and theirbut almost, will torment them in hell; when they shall cry out inthe bitterness of their souls, saying, I was almost a Christian. I was almost got into the kingdom, almost out of the hands ofthe devil, almost out of my sins, almost from under the curse ofGod; almost, and that was all; almost, but not altogether. O thatI 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 itshould 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 themthat some time since were running post-haste to heaven, insomuchthat they seemed to outstrip many, but now are running as fastback again? Do you think those will ever come thither? What, torun back again, back again to sin, to the world, to the devil, backagain to the lusts of the flesh? O! 'It had been better for themnot to have known the way of righteousness, than after they haveknown it, to turn, ' to turn back again, 'from the holy commandment'(2 Peter 2:22). Those men shall not only be damned for sin, butfor 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 havetried Christ, and I have tried sin, and I do not find so muchprofit 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 anydraw back, ' saith Christ [by his apostle], 'my soul shall have nopleasure in him' (Heb 10:38). Again, 'No man having put his handto the plough, ' that is, set forward, in the ways of God, 'andlooking back, ' turning back again, 'is fit for the kingdom ofGod' (Luke 9:62). And if not fit for the kingdom of heaven, thenfor certain he must needs be fit for the fire of hell. And therefore, saith the apostle, those that 'bring forth' these apostatizingfruits, as 'briars and thorns, are rejected, and nigh unto cursing, whose end is to be burned' (Heb 6:8). O there is never anotherChrist to save them by bleeding and dying for them! And if theyshall not escape that neglect, then how shall they escape thatreject and turn their back upon 'so great a salvation?' (Heb2:3). And if the righteous, that is, they that run for it, willfind work enough to get to heaven, 'then where will the ungodly'backsliding 'sinner appear?' or if Judas the traitor, or FrancisSpira the backslider, were but now alive in the world to whisperthese men in the ear a little, and tell them what it hath costtheir souls for backsliding, surely it would stick by them andmake them afraid of running back again, so long as they had oneday to live in this world. 

The fourth use. So again, fourthly, how unlike to these men'spassions[23] will those be that have all this while sat still, and have not so much as set one foot forward to the kingdom ofheaven. Surely he that backslideth, and he that sitteth still insin, they are both of one mind; the one he will not stir, becausehe loveth his sins, and the things of this world; the other heruns back again, because he loveth his sins, and the things ofthis world: is it not one and the same thing? They are all onehere, and shall not one and the same hell hold them hereafter!He is an ungodly one that never looked after Christ, and he is anungodly one that did once look after him and then ran quite backagain; and therefore that word must certainly drop out of themouth 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, thatis, they that will have heaven must run for it; then this callsaloud to those who began but a while since to run, I say, forthem to mend their pace if they intend to win; you know that theywhich come hindmost, had need run fastest. Friend, I tell thee, there be those that have run ten years to thy one, nay, twentyto thy five, and yet if thou talk with them, sometimes they willsay they doubt they shall come late enough. How then will it bewith thee? Look to it therefore that thou delay no time, not anhour's time, but speedily part with all, with everything that isan hindrance to thee in thy journey, and run; yea, and so run thatthou mayest obtain. 

The sixth use. Again, sixthly, You that are old professors, takeyou heed that the young striplings of Jesus, that began to stripbut the other day, do not outrun you, so as to have that scripturefulfilled 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 ayoung soldier to be more courageous than he that hath been usedto wars! To you that are hindmost, I say, strive to outrun themthat are before you; and you that are foremost, I say, hold yourground, and keep before them in faith and love, if possible;for indeed that is the right running, for one to strive to outrunanother; even for the hindmost to endeavour to overtake theforemost, and he that is before should be sure to lay out himselfto keep his ground, even to the very utmost. But then, The seventh use. Again, How basely do they behave themselves, howunlike are they to win, that think it enough to keep company withthe hindmost? There are some men that profess themselves suchas run for heaven as well as any; yet if there be but any lazy, slothful, cold, half-hearted professors in the country, they willbe sure to take example by them; they think if they can but keeppace with them they shall do fair; but these do not consider thatthe hindmost lose the prize. You may know it, if you will, thatit cost the foolish virgins dear for their coming too late--'Theythat 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 knowyou not' (Matt 25:10-12). Depart, lazy professors, cold professors, slothful professors. O! methinks the Word of God is so plain forthe overthrow of you lazy professors, that it is to be wonderedmen do take no more notice of it. How was Lot's wife served forrunning lazily, and for giving but one look behind her, after thethings she left in Sodom? How was Esau served for staying too longbefore he came for the blessing? And how were they served thatare mentioned in the 13th of Luke, 'for staying till the door wasshut?' Also the foolish virgins; a heavy after-groan will theygive that have thus staid too long. It turned Lot's wife into apillar of salt (Gen 19:26). It made Esau weep with an exceedingloud 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, ifthou miss of the kingdom, as thou wilt certainly do, if this bethy course. But, The eighth use. Again, How, and if thou by thy lazy runningshouldst not only destroy thyself, but also thereby be the causeof the damnation of some others, for thou being a professor thoumust think that others will take notice of thee; and because thouart but a poor, cold, lazy runner, and one that seeks to drivethe world and pleasure along with thee: why, thereby others willthink of doing so too. Nay, say they, why may not we as well ashe? He is a professor, and yet he seeks for pleasures, riches, profits; he loveth vain company, and he is proud, and he is soand so, and professeth that he is going for heaven; yea, and hesaith also he doth not fear but he shall have entertainment; letus 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 instrumentalof the ruin of others by thy halting in the way of righteousness!Look to it, thou wilt have strength little enough to appear beforeGod, to give an account of the loss of thy own soul; thou needestnot have to give an account for others; why, thou didst stop themfrom entering in. How wilt thou answer that saying, You wouldnot enter in yourselves, and them that would you hinder; for thatsaying will be eminently fulfilled on them that through theirown idleness do keep themselves out of heaven, and by giving ofothers the same example, hinder them also. 

The ninth use. Therefore, now to speak a word to both of you, andso I shall conclude. 

1. I beseech you, in the name of our Lord Jesus Christ, that noneof you do run so lazily in the way to heaven as to hinder eitheryourselves or others. I know that even he which runs laziest, ifhe should see a man running for a temporal life, if he should somuch neglect his own well-being in this world as to venture, whenhe is a-running for his life, to pick up here and there a lock ofwool that hangeth by the way-side, or to step now and then asideout of the way for to gather up a straw or two, or any rottenstick, I say, if he should do this when he is a-running for hislife, thou wouldst condemn him; and dost thou not condemn thyselfthat dost the very same in effect, nay worse, that loiterestin thy race, notwithstanding thy soul, heaven, glory, and all isat stake. Have a care, have a care, poor wretched sinner, have acare. 

2. If yet there shall be any that, notwithstanding this advice, will still be flaggering and loitering in the way to the kingdomof glory, be thou so wise as not to take example by them. Learnof 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, despisingthe shame, and is now set down at the right hand of God' (Heb12:2). I say, look to no man to learn of him no further than hefolloweth Christ. 'Be ye followers of me, ' saith Paul, 'even asI also am of Christ' (1 Cor 11:1). Though he was an eminent man, yet his exhortation was, that none should follow him any furtherthan he followed Christ. 

VII. PROVOCATION. [TO RUN WITH THE FOREMOST. ]

Now that you may be provoked to run with the foremost, take noticeof this. When Lot and his wife were running from cursed Sodomto the mountains, to save their lives, it is said that his wifelooked back from behind him, and she became a pillar of salt; andyet you see that neither her practice, nor the judgment of Godthat fell upon her for the same, would cause Lot to look behindhim. I have sometimes wondered at Lot in this particular; hiswife looked behind her, and died immediately, but let what wouldbecome of her, Lot would not so much as look behind him to seeher. 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 thefire and brimstone behind him; his life lay at stake and he hadlost it if he had but looked behind him. Do thou so run: and inthy race remember Lot's wife, and remember her doom; and rememberfor what that doom did overtake her; and remember that God madeher an example for all lazy runners, to the end of the world: andtake heed thou fall not after the same example. But, if this willnot 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, methinksreason should move thee somewhat to pity it. But alas, it is thyown, thy own soul. 'What shall it profit a man if he shall gainthe whole world, and lose his own soul?' (Mark 8:36). God's peoplewish well to the souls of others, and wilt not thou wish well tothy 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 hisbrother 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 provokethee to bestir thyself, think again, 3. That if thou wilt not run, the people of God are resolved todeal with thee even as Lot dealt with his wife, that is, leavethee behind them. It may be thou hast a father, mother, brother, &c. , going post-haste to heaven, wouldst thou be willing to beleft behind them? Surely no. Again, 4. Will it not be a dishonour to thee to see the very boys andgirls in the country to have more wit than thyself? It may be theservants of some men, as the horsekeeper, ploughman, scullion, &c. , are more looking after heaven than their masters. I am aptto think sometimes, that more servants than masters, that moretenants than landlords, will inherit the kingdom of heaven. Butis not this a shame for them that are such? I am persuaded youscorn, that your servants should say that they are wiser than youin the things of this world; and yet I am bold to say, that manyof 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 thourun? Art thou resolved to strip? Or art thou not? Think quickly, man, it is no dallying in this matter. Confer not with flesh andblood; look up to heaven, and see how thou likest it; also tohell--of which thou mayst understand something by my book, called, A few Sighs from Hell; or the Groans of a damned Soul; which Iwish thee to read seriously over--and accordingly devote thyself. If thou dost not know the way, inquire at the Word of God. If thouwantest company, cry for God's Spirit. If thou wantest encouragement, entertain the promises. But be sure thou begin by times; get intothe way; run apace and hold out to the end; and the Lord give theea prosperous journey. Farewell. 

FOOTNOTES:

[1] It was the commonly received opinion that, at the momentof death, the angels and devils strove to carry away the soul. If the dying man had received the consecrated wafer, the devilswere scared at it, and lost their victim. Hence the prayer--'Fromlightning, battle, murder, and sudden death, good Lord, deliverus'; a curious contrast to, 'Thy will be done'! Were they sinnersabove all men upon whom the tower in Siloam fell and slew them?(Luke 13:4). O that men would rely upon the righteousness of Christstimulating them to run for glory, as heavenly footmen, and notupon the nostrums of Antichrist!--Ed. 

[2] In a very beautifully ornamented Liturgy of the Church ofEngland, prior to the Reformation, after the Salisbury use, printedin 1526 (in the Editor's library), is this direction--'These iii. Prayers be wrytten in the chapel of the holy crosse in Rome, whothat deuoutly say them they shall obteyne ten hundred thousandyears of pardon for deadly sins graunted of oure holy father Jhonxxii pope of Rome. ' The three prayers only occupy twenty-six shortlines, and may be gravely repeated in two minutes. Such was and ISPopery!! But at the end of all this promised pardon for a millionof years--what then? Will eternal torments commence?--Ed. 

[3] How awfully is this pictured to the soul in that solemn accountof the day of death and judgment in Matthew 25; and how strikinglyapplied 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 thebell hallowed by baptism to drive away the spirits of darkness, sothat the departing soul may take its journey without molestation!!It was also intended to rouse the faithful to pray for thedead person's soul. This, and other superstitious practices, weresuspended during the Protectorate in some parishes, if not generally, but were revived at the Restoration, because the omission injuredthe revenues of the church. --See Brand's Popular Antiquities. --Ed. 

[5] This quotation, probably made from memory, is a mixture ofthe Genevan and the present version. --Ed. 

[6] Francis Spira, in 1548, being a lawyer in great repute inItaly, professed gospel principles, but afterwards relapsed intoPopery, and became a victim of black despair. The man in the ironcage, at the Interpreter's house, probably referred to Spira. Thenarrative of his fearful state is preceded by a poem:--

'Here see a soul that's all despair, a manAll hell, a spirit all wounds. Who canA 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 heartSin hath created hell. O! in each partWhat 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 persecutorran fast, but the faster he ran in his murderous zeal the furtherhe ran from the prize. Let every staunch sectarian examine prayerfullyhis way, especially if the sect he belongs to is patronized byprinces, 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 assuredlyin the wrong way, whether it be the Church of Rome or England, Quaking, Ranting, Baptists, or Independents. Trust in Christ mustbe all in all. First be IN Christ, then run for heaven, lookingunto Christ. Keep fellowship with those who are the purest, andrun fastest in the ordinances of the gospel which are revealed inthe Word. Follow no human authority nor craft, seek the influenceof the Holy Spirit for yourself, that you may be led into alltruth, then you will so run as to obtain. --Ed. 

[9] How plain is this direction, and how does it commend itself toour 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 besettingsins? Is your heart full of mammon, or pride, or debauchery? ifso, you have no particle of strength to run for heaven, but arerunning upon swift perdition. --Ed. 

[10] This is one of those beautiful ideas which so abound in allBunyan's works. Our way to the kingdom is consecrated by the crossof Christ, and may be known throughout by the sprinkling of hisblood, his groans, his agonies. All the doctrines that put us inthe way are sanctified by the atonement; all the spurs to a diligentrunning in that way are powerful as motives, by our being boughtwith that precious price, the death of Emmanuel. O! my soul, be thou found looking unto Jesus, he is THE WAY, the only way toheaven. --Ed. 

[11] Strange infatuation, desperate pride, that man should rejectthe humbling simplicity of Divine truth, and run so anxiously, greedily, and in hosts, in the road to ruin, because priestcraftcalls it 'the way of God'; preferring the miserable sophistry ofSatan and his emissaries to the plain directions of Holy Writ. O! reader, put not your trust in man, but, while God is ready todirect you, rely solely on his Holy Word. --Ed. 

[12] 'Happily, ' or haply, were formerly used to express the samemeaning. --Ed. 

[13] 'Sink-souls' is one of Bunyan's strong Saxonisms, full ofmeaning, '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 tothe heaven-ward pilgrim; may it sink into our hearts. Christ isthe 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'sburdens, in passing through the river that will absorb ourmortality--from the new birth to our inheritance--the cross isthe way-mark. --Ed. 

[15] Our holiest, happiest duties, IF they interfere with a simpleand exclusive reliance upon Christ for justification, must beaccursed in our esteem; while, if they are fulfilled in a properspirit 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 weto see that that is invisible, or to imagine bliss that is pastour understanding? The reply is, treasure up in your heart thoseglimpses of glory contained in the Word. Be daily in communionwith the world of spirits, and it may be your lot, with Paul, tohave so soul-ravishing a sense of eternal realities, as scarcelyto know whether you are in the body or not. --Ed. 

[17] How characteristic of Bunyan is this sentence, 'the richvoyage. ' God environing us about with his presence in time, andeternal felicity in the desired haven: 'the lumpish heart' attimes apparently indifferent to the glorious harvest: 'a pair ofspurs' 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 orland, it is now limited to travelling by sea. --Ed. 

[18] 'Scrubbed'; worthless, vile, insignificant in the sight ofman, who judges from the outward, temporal condition; but, in thecase of Lazarus, precious in the sight of God. --Ed. 

[19] What an inexhaustible source of comfort is contained inthis passage. Blessed carriage, in which the poorest, weakest ofChrist's flock shall ride. Millions of gold could not purchase theprivilege thus to ride in ease and safety, supported and guardedby Omnipotence, and guided by Omniscience. --Ed. 

[20] Summed up by the Psalmist, 'Happy is that people that isin such a case. Happy is that people whose God is the Lord' (Psa144:15). --Ed. 

[21] How severe and cutting, but how just, is this reflectionupon many, that wicked men, for the gratification of destructivepropensities, should evince greater zeal and perseverance to lightup the fire of hell in their consciences, than some professingChristians do in following after peace and holiness, 'Go to theant, thou sluggard, consider her ways and be wise. '--Ed. 

[22] How awful a warning is this to the backslider. A wickedprofessor 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 ispreferable to heaven. ' O! that some poor bewildered backslidermay, by a Divine blessing upon the voice of Bunyan, be arrestedin his mad career. --Ed. 

[23] 'Passions'; the old English term for sufferings. It is usedin Acts 1 emphatically, to express the last sufferings of theSaviour; 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 MANNEROF THEIR STANDING, ARE EXPOUNDED: ALSO HER LENGTH AND BREADTH, TOGETHER WITH THE GOLDEN MEASURING-REED EXPLAINED: AND THE GLORYOF ALL UNFOLDED. 

AS ALSO THE NUMEROUSNESS OF ITS INHABITANTS; AND WHAT THE TREE ANDWATER 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 ISTHERE. '-Ezekiel 48:35

London: Printed in the year 1665

ADVERTISEMENT BY THE EDITOR

Reader, it will require the utmost effort of your powers of faithin perfectly well authenticated history to believe an almostincredible fact, but which certainly took place in England, underthe reformed church in 1665. It is, however, true, that a numberof eminently pious, loyal, sober, industrious citizens were immured, by the forms of law, within the walls of a small prison on BedfordBridge, over the river Ouse, for refusing to attend the parishchurch or join in the service prescribed by Acts of Parliament, according to the Book of Common Prayer. The Ruler of the universedeigned to approve their conduct, and to visit these prisonerswith his peculiar approbation. He made their prison a Bethel, thehouse of God, and the very gate of heaven-thus richly blessing theirsouls 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, butGod was in their midst to bless them. It happened one morning thatit came to the turn of a poor itinerant tinker, of extraordinaryability, to address his fellow-prisoners-he had neither writtennor even prepared a sermon, and felt, for a time, at a loss fora text or subject. At length, while turning over the sacred pages, his eye was directed to the description of the Holy City-NewJerusalem, which in the latter day will gloriously descend fromheaven. His soul was enlarged and enlightened with the dazzlingsplendour of that sacred city-his heart, which had felt 'empty, spiritless, and barren, ' was baptized into his subject-'with a fewgroans, he carried his meditations to the Lord Jesus for a blessing, which he did forthwith grant according to his grace, and then thepreacher did set before his brethren the spiritual meat, and theydid all eat and were well refreshed. While distributing the truth, it did so increase in his hand, that of the fragments he gatheredup a basket full, and furnished this heavenly treatise. ' Such, insubstance, is the author's interesting account of the circumstancesunder which he wrote this book. He adds, with humility, thatthe men of this world would laugh, in conceit, that one so low, contemptible, and inconsiderable should busy himself with so hardand knotty a subject, but humbly hopes, that though but a babe inChrist, these truths were revealed to him. To the real followersof the lowly Jesus, the poor carpenter's son, 'who had not whereto lay his head'-of whom the Jews said, 'How knoweth this manletters, having never learned?' (John 7:15)-despised by princes, prelates, scribes, and Pharisees-to such, the poverty, theoccupation, and the want of book-learning of our author needs noapology. It is all-sufficient to know that he was mighty in theScriptures, and deeply taught of the Holy Spirit. These are theonly sources of information relative to the New Jerusalem; andin this treatise the author has richly developed the treasures ofthe Bible in reference to this solemn subject. To the same prisondiscipline to which we are indebted for the Pilgrim's Progress, we owe this, and other of the labours of that eminent servantof Christ, John Bunyan. Little did the poor tyrants who sent himto jail think that, in such a place, he would have this blessedvision of the heavenly city, or that his severe sufferings wouldmaterially aid in destroying their wicked craft. 

The subject is one of pure revelation. The philosopher-thetheologian-the philologist-the historian, and the antiquarian, are utterly unable to grapple with that which is here so admirablyhandled by a poor unlettered prisoner for Christ, who, from theinexhaustible storehouse of God's Word, brings forth things newand 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 toadore that majestic mercy which has condescended to give us sucha glimpse of the glory which, in its unbounded extent, passethall the powers of our earth-bound souls to conceive. 

It is a city whose builder and maker is God-perfect as his infinitewisdom-strong as his omnipotence-eternal as his existence. Who bysearching can find out the perfections of the Almighty-they canonly be traced by his revealed will, and with our poor powers, eventhen but faintly. No man ever possessed a more intimate knowledgeof the Bible, nor greater aptitude in quoting it than Bunyan: hemust have meditated in it day and night; and in this treatise hisbiblical treasures are wisely used. He begins with the foundationof the walls, and shows that they are based upon the truths taughtto the twelve tribes, and by the twelve apostles of the Lamb. Allthese truths are perfectly handed down to us in holy Writ, alikeimmutable and unalterable. Cursed are they that add to that book, either by tradition or by the imposition of creeds, rites, andceremonies, and not less cursed are they that take from it. Thesesolid foundations support walls and gates through which nothingcan enter that defileth. It is a pattern to the church on earth, into which none should be admitted but saints, known from theirconversation as living epistles. 'Not common stuff, not raked outof the dunghills and muck heaps of this world, and from among thetoys of antichrist, but spiritual, heavenly and glorious preciousstones. ' This city has but one street, showing the perfect unityamong all its inhabitants, and it is only under the personal reignof Christ that uniformity can exist. The divisions among Christiansarise, as Bunyan justly concludes, from 'antichristian rubbish, darkness, and trumpery. ' The cause of all the confusion is the lustof man for domination over conscience, the government of which isthe sole prerogative of God, and this is strengthened by the hopeof passing through time in idleness, luxury, and honour, under thefalse pretence of apostolic descent transmitted through ceremoniesworse than childish. In our Lord's days there was union among hisdisciples, as there must be under his personal reign in the NewJerusalem. But in the times of the apostles the disciples weredivided-one was of Paul-another of Apollos, and others of Cephas. The Holy Ghost issued laws to regulate the church in their disputes-notan act of uniformity, but an injunction to the exercise of mutualforbearance, '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 wonderfulcity, we are introduced to its temple. How vast the edifice, tocontain the millions on millions of worshippers-every inhabitantbeing present in the general assembly and church of the first-born!Utterly beneath our notice are the most magnificent templesraised by human ingenuity and vanity, when compared with that ofthe Holy City. Its foundation, the immutability of God-its extent, his divine immensity-its walls, the omnipotence of Jehovah-itstreasury, the unsearchable riches of Christ-its worshippers, the countless myriads of the nations of those that are saved-itsduration, ETERNITY. It is the inheritance of the Son of God, Jehovah Jesus, and is worthy of HIS inconceivable majesty. In allthe multitude not one hypocrite will be found-not one sleepingworshipper-no wandering thought-no fear of sin or of Satan and hispersecuting agents-death itself will be dead and swallowed up inlife and immortality-all are pure-clothed in white robes-the palmof victory in their hands-singing the glorious anthems of heaven. O my soul! who are they that are thus unspeakably blessed? Shall Ibe a citizen of that city? God has told us who they are-not thosewho have been cherished by the state-clothed with honour, whohave eaten the bread of idleness. No. 'These are they which cameout of great tribulation' (Rev 7:14). From all kindreds, nations, sects, and parties-they who obeyed God and not man in all mattersof faith and holiness-those who submitted to the Saviour, and havewashed their robes and made them white in the blood of the Lamb. How vile is that sectarian spirit which in cold blood consigns allbut its own sect to eternal misery. How strange the calculationof that Jewish Rabbi, [1] who, dooming to miserable and eternalslavery all but his own little party, gives to every Jew twothousand eight hundred souls to be tormented and tyrannically usedas slaves. The bitter sectarian who thus judges that all not ofhis own party shall be destroyed, will do well to listen to thevoice of truth, 'With what judgment ye judge ye shall be judged. 'All these absurd and wicked feelings are fast wearing away beforethe advancing spirit of Christianity. When the leaven of Divinetruth shall have spread over the whole earth, antichrist willfinally fall-then shall this New Jerusalem descend from heaven, and become the glory of the earth. How distant soever that periodmay seem, it is irresistibly hastening on. Since Bunyan's days, persecution has hid its ugly head-North America, which was then aland of darkness, is now widely covered with gospel blessings-slaveryis coming to an end-India, the islands of the Pacific, and the vastterritories of Australia, are yielding their increase. A few morecenturies of progression, increasing in its ratio as time drawsto a close, will hasten on the coming of our Lord. 

The growth in grace of every Christian goes on thus gradually. Bunyandraws a beautiful picture of this from Ezekiel 47:3-12. It is soslow as scarcely to be perceptible, and one proof of its growthin 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 clearlyit displays our sinful follies. According to the prophet, the watersrise 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-theearth recedes with time, and the soul enters upon the ocean ofeternal grace and glory. The time is coming when we shall no longerworship in temples made with hands, neither in the mountains ofSamaria, nor in the temples of Jerusalem, or Rome, or London. 'Thecloud-capt towers-the gorgeous palaces-the solemn temples-yea, thegreat globe itself, shall dissolve, and, like the baseless fabricof a vision, leave not a wreck behind. ' Or in language far moresolemn and striking, because they are the unerring words of truth, 'The heavens shall pass away with a great noise, and the elementsshall melt with fervent heat; the earth also, and the works thatare therein, shall be burned up. ' Then shall the Holy City-the NewJerusalem-descend from heaven, and all the ransomed of the Lordshall find in it a glorious and everlasting habitation. 

Bunyan published this Book in a very small 8vo of 294 pages. It wasnever reprinted separately from his other works, and even in themit suffered from serious omissions and errors. It is now accuratelyprinted 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, havingan 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 forFrancis Smith, at the Elephant and Castle without Temple Barr, 1669. ' The editor's copy, soiled and tattered, cost him twentyshillings, a striking proof of its rarity. This has the originaltitle, with the real date, 1665, but without a printer's or publisher'sname-from which it may be inferred that no one dared to patronizethe labours of the poor prisoner-a circumstance tending to makethe book more prized by the lovers of Christian liberty. The fourdedications 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 oneso low, contemptible, and inconsiderable as I, should busy myselfin such sort, as to meddle with the exposition of so hard andknotty a Scripture as here they find the subject matter of thislittle book; yet do thou remember that 'God hath chosen the foolishthings of the world to confound the wise, and things which arenot, to bring to nought things that are' (1 Cor 1:27, 28). Consideralso, that even of old it hath been his pleasure to 'hide thesethings 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 Wordand Spirit of God, without depending upon that idol, [2] so muchadored, is sufficient of itself to search out 'all things, eventhe deep things of God' (1 Cor 2:10). 

The occasion of my first meddling with this matter wasas followeth:-Upon a certain first-day, I being together with mybrethren in our prison chamber, they expected that, according toour custom, something should be spoken out of the Word for ourmutual edification; but at that time I felt myself, it being myturn to speak, so empty, spiritless, and barren, that I thoughtI should not have been able to speak among them so much as fivewords of truth with life and evidence; but at last it so fell outthat providentially I cast mine eye upon the eleventh verse ofthe one and twentieth chapter of this prophecy; upon which, whenI had considered a while, methought I perceived something of thatjasper in whose light you there find this holy city is said to comeor descend; wherefore having got in my eye some dim glimmeringsthereof, and finding also in my heart a desire to see fartherthereinto, I with a few groans did carry my meditations to theLord Jesus for a blessing, which he did forthwith grant accordingto his grace; and helping me to set before my brethren, we did alleat, and were well refreshed; and behold also, that while I was inthe distributing of it, it so increased in my hand, that of thefragments that we left, after we had well dined, I gathered upthis basketful. Methought the more I cast mine eye upon the wholediscourse, the more I saw lie in it. Wherefore setting myself toa more narrow search, through frequent prayer to God, what firstwith 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 inevery thing see the truth and excellency of what is here discoursed;neither would I have them imagine that I have so thoroughly viewedthis holy city, but that much more than I do here crush out is yetleft in the cluster. Alas! I shall only say thus, I have crushedout a little juice to sweeten their lips withal, not doubting butin a little time more large measures of the excellency of thiscity, and of its sweetness and glory, will by others be openedand unfolded; yea, if not by the servants of the Lord Jesus, yetby the Lord himself, who will have this city builded and set inits own place. 

But, I say, for this discourse, if any of the saints that readherein think they find nought at all but words, as many times itfalleth 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 theyfor the present see nothing in this or that passage, that thereforethere is nothing in it: possibly from that which thou mayest castaway as an empty bone, others may pick both good and wholesomebits, yea, and also out of that suck much nourishing marrow. Youfind 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 welldigest with those that are of riper years. Wherefore that whichthy weakness will not suffer thee to feed on, leave; and go tothe 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 aptto blame me for two things: First, Because I have not so beautifiedmy matter with acuteness of language as you could wish or desire. Secondly, Because also I have not given you, either in the lineor in the margent, a cloud of sentences from the learned fathers, that have, according to their wisdom, possibly, handled thesematters long before me. 

To the first I say, the matter indeed is excellent and high; butfor my part I am weak and low; it also deserveth a more full andprofound discourse than my small pats will help me to make uponthe matter. But yet seeing the Lord looketh not at the outwardappearance, but on the heart, neither regardeth high-swellingwords of vanity, but pure and naked truth; and seeing also that awidow's mite being all, even heart as well as substance, is countedmore, and better, than to cast in little out of much, and thatlittle too perhaps the worst, I hope my little, being all, myfarthing, seeing I have no more, may be accepted and counted fora great deal in the Lord's treasury. Besides, Sir, words easy tobe understood do often hit the mark, when high and learned onesdo only pierce the air. He also that speaks to the weakest, maymake the learned understand him; when he that striveth to be high, is not only for the most part understood but of a sort, but alsomany times is neither understood by them nor by himself. 

Secondly, The reason why you find me empty of the language of thelearned, I mean their sentences and words which others use, isbecause I have them not, nor have not read them: had it not beenfor 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 idolatryconcerning the learning of this world, and wisdom of the flesh, and God's glory so much stained and diminished thereby; that hadI all their aid and assistance at command, I durst not make use ofought thereof, and that for fear lest that grace, and these giftsthat the Lord hath given me, should be attributed to their wits, rather than the light of the Word and Spirit of God: Wherefore 'Iwill not take' of them 'from a thread even to a shoe-latchet, --lestthey should say, We have made Abram rich' (Gen 14:23). 

Sir, What you find suiting with the Scriptures take, though itshould not suit with authors; but that which you find against theScriptures, slight, though it should be confirmed by multitudes ofthem. Yea, further, where you find the Scriptures and your authorsjump, [3] yet believe it for the sake of Scripture's authority. Ihonour the godly as Christians, but I prefer the Bible before them;and having that still with me, I count myself far better furnishedthan if I had without it all the libraries of the two universities. Besides, I am for drinking water out of my own cistern;[4] whatGod makes mine by the evidence of his Word and Spirit, that Idare make bold with. Wherefore seeing, though I am without theirlearned lines, yet well furnished with the words of God, I meanthe 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 thouwast least in my thoughts when I writ it; I tell thee, I intendedthis book as little for thee as the goldsmith intendeth his jewelsand rings for the snout of a sow. Wherefore put on reason, andlay 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 pleaseyour wanton eye or go down with your voluptuous palate. Here isbread indeed, as also milk and meat; but here is neither paintto adorn thy wrinkled face, nor crutch to uphold or undershorethy shaking, tottering, staggering kingdom of Rome; but rather acertain presage of thy sudden and fearful final downfall, and ofthe exaltation of that holy matron, whose chastity thou dost abhor, because by it she reproveth and condemneth thy lewd and stubbornlife. Wherefore, lady, smell thou mayest of this, but taste thouwilt not: I know that both thy wanton eye, with all thy mincingbrats that are intoxicated with thy cup and enchanted with thyfornications, will, at the sight of so homely and plain a dish asthis, cry, Foh! snuff, put the branch to the nose, [5] and say, Contemptible! (Mal 1:12, 13; Eze 8:17). 'But wisdom is justified ofall her children' (Matt 11:19). 'The virgin the daughter of Zionhath despised thee, and laughed thee to scorn; Jerusalem hathshaken her head at thee' (Isa 37:22), yea, her God hath smittenhis hands at thy dishonest gain and freaks (Eze 22:7-11, &c. ). 'Rejoice ye with Jerusalem, and be glad for her, all ye that loveher; rejoice for joy with her, all ye that mourn for her; that yemay suck and be satisfied with the breasts of her consolations, that ye may milk out and be delighted with the abundance of herglory' (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, whichthe men of this world adore, and laugh in conceit at the attemptof one who did not possess it to expound the mysteries of theRevelations-forgetting that they can only be spiritually discerned. -Ed. 

3. Where the Bible and uninspired authors agree, believe the truthsimply for the Bible's sake. How properly jealous was Bunyan asto the supremacy of God's authority. -Ed. 

4. See Isaiah 36:16. The fountain of living waters, and not thebroken cisterns alluded to in Jeremiah 2:13. -Ed. 

5. Commentators differ as to the meaning of 'put the branch to thenose, ' Ezekiel 8:17, but all agree it was some well known mode ofexpressing 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 spiritto a great and high mountain, and showed me that great city, theholy Jerusalem, descending out of heaven from God, Having theglory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal: And had a wall greatand high, and had twelve gates, and at the gates twelve angelsand names written thereon, which are the names of the twelve tribesof the children of Israel. On the east three gates, on the norththree gates, on the south three gates, and on the west three gates. And the wall of the city had twelve foundations, and in them thenames of the twelve apostles of the Lamb. And he that talked withme had a golden reed to measure the city, and the gates thereofand the wall thereof. And the city lieth four-square, and thelength is as large as the breadth: and he measured the city withthe reed, twelve thousand furlongs: the length and the breadth andthe height of it are equal. And he measured the wall thereof, anhundred and forty and four cubits, according to the measure of aman, that is of the angel. And the building of the wall of it wasof jasper, and the city was pure gold, like unto clear glass. Andthe foundations of the wall of the city were garnished with allmanner of precious stones. The first foundation was jasper; thesecond, 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 twelvegates were twelve pearls, every several gate was of one pearl;and the street of the city was pure gold, as it were transparentglass. 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 ofthe sun, neither of the moon to shine in it: for the glory of Goddid lighten it, and the Lamb is the light thereof. And the nationsof them which are saved, shall walk in the light of it: and thekings of the earth do bring their glory and honour into it. Andthe gates of it shall not be shut at all day by day: for thereshall be no night there. And they shall bring the glory and honourof the nations into it. And there shall in no wise enter into itany thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book oflife. And he showed me a pure river of water of life, clear ascrystal, proceeding out of the throne of God and of the Lamb. Inthe 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 werefor 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 hisservants shall serve him. And they shall see his face, and hisname shall be in their foreheads. "

In my dealing with this mystery, I shall not meddle where I seenothing, neither shall I hide from you that which at present Iconceive to be wrapt up therein; only you must not from me lookfor much enlargement, though I shall endeavour to speak as muchin 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 generalheads:

FIRST, The vision of this city in general. SECOND, A discovery ofits defence, entrances, and fashion, in particular. THIRD, A relationof the glory of each. FOURTH, A discovery of its inhabitants, theirquality and numerousness. FIFTH, A relation of its maintenance, by which it continueth in life, ease, peace, tranquility, andsweetness for ever. To all which I shall speak something in theirproper places, and shall open them before you. 

But before I begin with any of them, I must speak a word or twoconcerning John's qualification, whereby he was enabled to beholdand take a view of this city; which qualification he relateth inthese words following:

Verse 10. And he carried me away in the spirit to a great andhigh 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 gloriousvision, he first, by qualifying of him, puts him into a suitablecapacity to behold and take the view thereof; 'He carried me awayin the spirit. ' When he saith, He carried me away in the Spirit, he means he was taken up into the Spirit, his soul was greatlyspiritualized. Whence take notice, that an ordinary frame of spiritis not able to comprehend, nor yet to apprehend extraordinarythings. Much of the Spirit discerneth much of God's matters; butlittle of the Spirit discerneth but little of them: 'I could notspeak unto you as unto spiritual, but as unto carnal, even as untobabes in Christ; I have fed you with milk, and not with meat; forhitherto 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 thesaints of old, when God had either special work for them to do, or great things for them to see. Ezekiel, when he had the visionof this city in the old law, in the captivity at Babylon, he mustbe first forefitted with a competent measure of the Spirit (Eze40:2). John also, when he had the whole matter of this prophecyrevealed unto him, he must be in the Spirit; 'I was (saith he) inthe 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 noteagain, that when God calls a man to this or that work for him, he first fits him with a suitable spirit. Ezekiel saith, when Godbid him stand upon his feet, that the Spirit entered into him, andset 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, andhis goodly matters; so he must be also carried away with it; hemust by it be taken off from things carnal and earthly, and takenup into the glory of things that are spiritual and heavenly. TheSpirit loveth to do what it doth in private; that man to whom Godintendeth to reveal great things, he takes him aside from the lumberand cumber of this world, and carrieth him away in the solace andcontemplation of the things of another world; 'And when they werealone, 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 understanddoctrine? them that are weaned from the milk, and drawn from thebreasts' (Isa 28:9). Whence observe also, he is the man that islike 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 aman having separated himself, seeketh and intermeddleth with allwisdom' (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 wasset; to the end that now being fitted by illumination, he mightnot be hindered of his vision by ought that might intercept. Hecarried me away in the Spirit to a great and high mountain. Thusdid God of old also; for when he showed to Moses the patterns ofthe 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 HolyLand, and of that goodly mountain Lebanon (Deu 32:49). Whence we maylearn that the things of God are far from man, as he is natural;and also that there are very great things between us and thesight of them: none can see them but such as are carried away inthe Spirit and set on high. 

'... To a great and high mountain. ' This mountain therefore signifieththe Lord Christ, on which the soul must be placed, as on a mightyhill, whereby he may be able his eyes being anointed with spiritualeye salve, to see over the tops of those mighty corruptions, temptations, and spiritual enemies, that like high and mighty towersare built by the wicked one, to keep the view of God's things fromthe sight of our souls (2 Cor 10:5, 6). Wherefore Christ is calledthe Mountain of the Lord's house, or that on which the house ofGod is placed; he is also called the Rock of ages, and the Rockthat is higher than we. 'The hill of God is' an high hill, asBashan; 'an high hill, as the hill of Bashan' (Psa 68:15). Thisis the hill from whence the prophet Ezekiel had the vision of thiscity (Eze 40:2); 'And upon this rock [saith Christ] I will buildmy 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 thustold us how, and with what he was qualified, he next makes relationof what he saw, which was that great city, the holy Jerusalem. 

Jerusalem, in the language of the Scripture, is to be acknowledgedfor the church and spouse of the Lord Jesus; and is to be consideredeither generally or more particularly. Now as she is to be takengenerally, so she is to be understood as being 'the whole familyin 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 andcondition of the church here in the world, but simply as she is thechurch: therefore it is said, when at any time any are convertedfrom Satan to God, that they 'are come unto Mount Zion, and untothe city of the living God, the heavenly Jerusalem; and to aninnumerable company of angels; to the general assembly and churchof the first-born which are written in heaven; to God the judge ofall, and to the spirits of just men made perfect; and to Jesus, --andto the blood of sprinkling' (Heb 12:22, 24). 

But again, as Jerusalem is thus generally to be understood, soalso she is to be considered more particularly: 1. Either as sherelates to her first and purest state; or, 2. As she relates toher declined and captivated state; or, 3. With reference to herbeing recovered again from her apostatized and captivated condition. Thus it was with Jerusalem in the letter; which threefold state ofthis city shall be most exactly answered by our gospel Jerusalem, by our New Testament church. Her first state was in the days ofChrist and his apostles, and answereth to Jerusalem in the daysof Solomon; her second state is in the days of antichrist, andanswereth to the carrying away of the Jews from their city intoBabylon; and her third state is this in the text, and answereth totheir return from captivity, and rebuilding their city and wallsagain: all which will be fully manifest in this discourse following. 

[This city is the gospel church returning out of antichristiancaptivity. ]

Besides, that this holy city that here you read of is the church, the gospel church, returning out of her long and antichristiancaptivity; consider, First, She is here called a city, the very name that our primitivechurch went under (Eph 2:19); which name she loseth all the whileof 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 nameof a woman, a woman in travail, a woman flying before the dragon, a woman flying into the wilderness, there to continue in an afflictedand 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 intocaptivity is, because then she lost her situation and strength;she followed others than Christ, wherefore he suffered her enemiesto scale her walls, to break down her battlements; he suffered, as you see here, the great red dragon, and beast with seven headsand ten horns, to get into her vineyard, who made most fearful workboth with her and all her friends; her gates also were now eitherbroken down or shut up, so that none could, according to her lawsand statutes, enter into her; her charter also, even the Bibleitself, was most grossly abused and corrupted, yea, sometimesburned and destroyed almost utterly; wherefore the Spirit of Goddoth take away from her the title of city, and leaveth her to betermed a wandering woman, as aforesaid. 'The court which is withoutthe temple [saith the angel] leave out, and measure it not, forit is given unto the Gentiles; and the holy city shall they treadunder foot forty and two months' (Rev 11:2). 'The holy city shallthey tread under foot'; that is, all the city constitutions, herforts and strength, her laws and privileges for a long time, shallbe laid aside and slighted, shall become a hissing, a taunt, anda byword among the nations. And truly thus it was in the letter, in the destruction of Jerusalem by the king of Babylon and hiswicked instruments, by whose hands the city was broken up, thewalls pulled down, the gates burned, the houses rifled, the virginsravished, 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 aploughed field, and Jerusalem turned to heaps; a place of briarsand thorns, and of wasteness and desolation (Micah 3:12; Isa7:23, 24). 

Second, The phrase also that is joined with this of city doth muchconcern the point; she is here called 'the new and holy city, 'which words are explained by these, 'prepared as a bride andadorned for her husband. ' The meaning is, that she is now got intoher form, fashion, order, and privileges again; she is now ready, adorned, prepared, and put into her primitive state; mark, thoughshe was in her state of affliction called a woman, yet she was notthen either called a city or a woman adorned; but rather a womanrobbed and spoiled, rent and torn among the briars and thorns ofthe wilderness (Isa 5:6; 42:22; 32:13, 14). Wherefore this city isnothing else but the church returned out of captivity from underthe reign of antichrist, as is yet farther manifest, because, Third. We find no city to answer that which was built after theJews' return from captivity but this; for this, and only this, isthe city that you find in this prophecy that is nominated as theantitype of that second of the Jews; wherefore John hath no relationof her while towards the doom of antichrist, and no description ofher in particular until antichrist is utterly overthrown; as allmay 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 atthis time to give the church the name of a city, rather than anyother name, rather than the name of spouse, woman, temple, andthe 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 acity 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 inthe church; the church may be a woman, a temple, a spouse, whenshe is but few, a handful, but two or three; but to be a city, andthat in her glory, it bespeaks great store of members, inhabitants, and citizens; especially when she goeth under the name of a greatcity, as here she does. He 'showed me that great city. '

Second. She goeth rather under the name of a city, than temple orspouse, to show us also how plentifully the nations and kingdomsof men shall at that day traffic with her, and in her, for hergoodly merchandize of grace and life; to show us, I say, whatwonderful custom the church of God at this day shall have amongall sorts of people, for her heavenly treasures. It is said of Tyrusand Babylon, that their merchandize went unto all the world, andmen from all quarters under heaven came to trade and to deal withthem for their wares (Eze 27; Rev 18:2, 3). Why thus it will bein the latter day with the church of God; the nations shall comefrom far, from Tarshish, Pul, Lud, Tubal, Javan, and the islesafar off. They shall come, saith God, out of all nations upon horsesand 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 worshipbefore me, saith the Lord' (Isa 66:19-23). Alas, the church at thatday when she is a woman only, or a temple either, may be withoutthat beauty, treasure, amiableness, and affecting glory that shewill be endowed with when she is a prosperous city. His marvellouskindness is seen 'in a strong city' (Psa 31:21). In cities, youknow, are the treasures, beauty, and glory of kingdoms; and it isthither men go that are desirous to solace themselves therewith. 'Out of Zion, the perfection of beauty, God hath shined' (Psa50:2). 

Third. It is called a city, rather than a woman or temple, to showus how strongly and securely it will keep its inhabitants at thatday. 'In that day shall this song be sung, --We have a strong city, salvation will God appoint for walls and bulwarks' (Isa 26:1). Andverily if the cities of the Gentiles, and the strength of theirbars, and gates, and walls did so shake the hearts, yea, the veryfaith of the children of God themselves, how secure and safe willthe inhabitants of this city be, even the inhabitants of that citywhich God himself will build, ' &c. (Deu 9:1, 2; Num 13:28). 

Fourth. But lastly, and more especially, the church is called herea city, chiefly to show us that now she shall be undermost nolonger. Babylon reigned, and so shall Jerusalem at that day. 'Andthou, O tower of the flock, the stronghold of the daughter ofZion, unto thee shall it come, even the first dominion, the kingdomshall come to the daughter of Jerusalem' (Micah 4:8). Now shallshe, when she is built and complete, have a complete conquest andvictory over all her enemies; she shall reign over them; the lawshall go forth of her that rules them, and the governors of allthe world at that day shall be Jerusalem men. 'And the captivityof this host of the children of Israel shall possess that of theCanaanites, even unto Zarephath; and the captivity of Jerusalemwhich is in Sepharad shall possess the cities of the south. Andsaviours 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 lawshall go forth of Zion, and the word of the Lord from Jerusalem. --Andhe shall judge among many people, and rebuke strong nations afaroff, and they shall beat their swords into plough-shares, andtheir spears into pruning-hooks: nation shall not lift up a swordagainst nation, neither shall they learn war any more' (Micah4:1-3). There brake he 'the ships of Tarshish with an east wind. Aswe 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' (Psa48:1-8). For observe it, Christ hath not only obtained the kingdomof heaven for those that are his, when this world is ended, buthath also, as a reward for his sufferings, the whole world giveninto his hand; wherefore, as all the kings, and princes, andpowers of this world have had their time to reign, and have gloryin this world in the face of all, so Christ will have his time atthis 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 inthe midst of their kingdoms, as he doth now, but will set it upeven upon the top of their kingdoms; at which day there will notbe a nation in the world but must bend to Jerusalem or perish(Isa 60:12). For 'the kingdom and dominion, and the greatness ofthe kingdom under the whole heaven, shall be given to the peopleof the saints of the Most High, whose kingdom is an everlastingkingdom, and all dominions shall serve and obey him' (Dan 7:27). 'And his dominion shall be from sea to sea, and from the riverto the ends of the earth' (Zech 9:10). O holiness, how shall itshine 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 outof heaven from God. ' In these words we are to inquire into threethings. First. What he here should mean by heaven. Second. Whatit is for this city to descend out of it. Third. And why she issaid to descend out of it from God. 

First. For the word heaven, in Scripture it is variously to beunderstood, but generally either materially or metaphorically; nownot materially here, but metaphorically; and so is generally, ifnot always, taken in this book. 

Now that it is not to be taken for the material heavens where Christin person is, consider, that the descending of this city is notthe coming of glorified saints with their Lord; because that evenafter the descending, yea and building of this city, there shallbe sinners converted to God; but at the coming of the Lord Jesusfrom heaven with his saints, the door shall be shut; that is, thedoor 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 ofantichrist, loseth the title of a standing city, yet in the worstof times she loseth not the title of heaven. She is heaven whenthe great red dragon is in her, and heaven when the third partof her stars are cast unto the earth; she is heaven also when thebeast doth open his throat against her, to blaspheme her God, histabernacle, 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 speakproperly, Jerusalem is always in the Scriptures set in the highestground, 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 thisbe true, there must also be something significant in this worddescending; wherefore when he saith, he saw this city to descendout of heaven, he would have us understand, 1. That though the church under antichrist be never so low, yet outof her loins shall they come that yet shall be a reigning city(Heb 7:6, 13, 14). Generation is a descending from the loins ofour friends; he therefore speaks of the generation of the church. Wherefore the meaning is, That out of the church that is now incaptivity, there shall come a complete city, so exact in all things, according to the laws and liberties, privileges and riches of acity, 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 seedand offspring (Isa 45); and thus it shall be in our New TestamentNew Jerusalem; 'They that shall be of thee, ' saith the prophet, thatis, of the church of affliction, they 'shall build the old wasteplaces; thou shalt raise up the foundations of many generations;and thou shalt be called, The repairer of the breach, The restorerof paths to dwell in' (Isa 58:12); and again, they that sometimeshad ashes for gladness, and the spirit of heaviness instead ofthe garment of praise, 'they shall build the old wastes, they shallraise up the former desolations, and they shall repair the wastecities, the desolations of many generations; for your shame yeshall have double, and for confusion they shall rejoice in theirportion, ' &c. (Isa 61:3, 4, 7). Thus therefore by descending we mayunderstand 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 wouldhave us understand also what a blessing and happiness this cityat her rebuilding will be to the whole world. Never were kind andseasonable showers more profitable to the tender new-mown grassthan will this city at this day be, to the inhabitants of theworld; they will come as a blessing from heaven upon them. As theprophet saith, 'The remnant of Jacob shall be in the midst of manypeople, as a dew from the Lord; as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men' (Micah5:7). O the grace, the light and glory that will strike withspangling beams from this city, as from a sun, into the farthestparts of the world! 'Thus saith the Lord, as the new wine is foundin the cluster, and one saith, Destroy it not, for a blessing isin it: so will I do for my servants' sake, that I may not destroythem all: I will bring forth a seed out of Jacob, and out of Judahan inheritor of my' holy 'mountains: and mine elect shall inheritit, and my servants shall dwell there. And Sharon [where thesweet roses grew, (Cant 2:1)], shall be a fold for flocks, and thevalley of Achor a place for the herds to lie down in, for my peoplethat have sought me' (Isa 65:8-10). 'In that day shall Israelbe the third with Egypt and with Assyria, even a blessing in themidst of the land' (Isa 19:24). 'And it shall come to pass, thatas ye were a curse among the heathen, O house of Judah, and houseof Israel; so will I save you, and ye shall be a blessing. Fearnot, but let your hands be strong' (Zech 8:13). 'As the dew ofHermon that descended upon the mountains of Zion, for there theLord commanded the blessing, even life for evermore' (Psa 133:3). 

Third. And now for the third particular, namely, What it is todescend 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 dothbeget all those that are the children of him; wherefore in thatthey are said to descend out of heaven 'from God, ' it is as ifhe had said, the children of the church are heaven-born, begottenof God, and brought forth in the church of Christ. For 'Jerusalemwhich is above is the mother of us all' (Gal 4:26). 'The Lord shallcount 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 buildthis city, they shall be a people peculiarly fitted and qualifiedfor this work of God. It was not all the children of Israel thathad their hand in building Jerusalem after the captivity of old;'their nobles put not their necks to the work of the Lord' (Neh3:5). Also there were many of Judah that were sworn to Tobiah, thearch-opposer of the building of the city, because of some kindredand relation that then was between them and him (Neh 6:17-19). Andas it was then, so we do expect it will be now; some will be evenat the beginning of this work, in Babylon, at that time also somewill be cowardly and fearful, yea, and even men hired to hinderthe work (Neh 6:10-12). Wherefore I say, those of the church thatat that day builded the city, they were men of a particular andpeculiar spirit, which also will so be at the building of NewJerusalem. They whose light breaks forth as the morning, they thatare 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 fatbones, and that shall be as a watered garden, whose waters failnot, &c. (Isa 58:8-14). Of them shall they be that build the oldwastes, 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 gavethem the pattern even when they were in Babylon; it was God thatput it into their hearts while there, to pray for deliverance;it was God that put it into the hearts of the kings of the Medesand Persians to give them liberty to return and build; and it wasGod that quailed the hearts of those that by opposing did endeavourto hinder the bringing the work to perfection; yea, it was Godthat did indeed bring the work to perfection; wherefore she maywell be said to descend 'out of heaven from God': as he also saithhimself by the prophet, I will cause the captivity of Judah, andthe captivity of Israel to return, and I will build them as atthe 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 fromher, and ascended to God, as the sap returns into the root at thefall of the leaf; which glory doth again at her return descend, or come into the church, and branches of the same, as the sap dotharise at the spring of the year, for indeed the church's beautyis from heaven, and it either goeth up thither from her, or elsecomes from thence to her, according to the natures of both falland spring (Cant 2). Thus you see what this heaven is, and what itis for this city to descend out of it; also what it is for thiscity 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 thewhole matter out of doubt, and do most clearly show unto us thatthe descending of this city is the perfect return of the churchout of captivity; the church, when she began at first to go intocaptivity, her glory began to depart from her; and now she isreturning again, she receiveth therewith her former glory, 'havingthe glory of God. ' Thus it was in the type, when Jerusalem wentinto captivity under the King of Babylon, which was a figure ofthe captivity of our New Testament church under Antichrist, it issaid that then the glory of God departed from them, and went, bydegrees, first out of the temple to the threshold of the house, and from thence with the cherubims of glory, for that time, quiteaway from the city (Eze 10:4-18; 11:22, 23 &c. ). 

Again, As the glory of God departed from this city at her going intocaptivity, so when she returned again, she had also then returnedto her the glory of God; whereupon this very prophet that saw theglory of God go from her at her going into captivity, did see it, the very same; and that according as it departed, so return ather 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 andtemple, in the state in which it was to be after the captivity. 'He brought me to the gate--that looketh toward the east, and beholdthe glory of the God of Israel came from the way of the east'-thevery same way that it went when it was departed from the city (Eze11:23). 'His voice was like a noise of many waters, and the earthshined with is glory. It was according to the appearance of thevision which I saw, even according to the vision which I saw whenI came to destroy the city, and the visions were like the visionthat I saw by the river Chebar; and I fell upon my face, and theglory of the Lord came into the house by the way of the gate whoseprospect is toward the east; so the Spirit took me up, and broughtme into the inner court, and behold, the glory of the Lord filledthe 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 bein our gospel church; she was to decline and lose her glory, shewas to be trampled-as she was a city-for a long time under thefeet of the unconverted and wicked world. Again, she was afterthis to be builded, and to be put into her former glory; at whichtime she was to have her glory, her former glory, even the gloryof God, returned to her again. 'He showed me, ' saith John, 'thatgreat city, the holy Jerusalem, descending out of heaven fromGod, having the glory of God. ' As he saith by the prophet, 'I amreturned to Jerusalem with mercies, my house shall be built in it'(Zech 1:16). And again, 'I am returned unto Zion, and will dwellin the midst of Jerusalem' (Zech 8:3). 

'Having the glory of God. ' There is the grace of God, and the gloryof that grace; there is the power of God, and the glory of thatpower; and there is the majesty of God, and the glory of thatmajesty (Eph 1:6; 2 Thess 1:9; Isa 2:19). 

It is true God doth not leave his people in some sense, even in theworst of times, and in their most forlorn condition (John 14:18), as he showeth by his being with them in their sad state in Egyptand Babylon, and other of their states of calamity (Dan 3:25). Ashe saith, 'Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet willI be to them a little sanctuary in the countries where they shallcome' (Eze 2:16). God is with his church, even in her greatestadversity, both to limit, bound, measure, and to point out to herquantity and quality, her beginning and duration of distress andtemptation (Isa 27:7-9; Rev 2:10). But yet I say the glory ofGod, in the notion of Ezekiel and John, when they speak of therestoration of this city, that is not always upon his people, thoughalways they are beloved and counted for his peculiar treasure. Shemay then have his grace, but not at the same time the glory ofhis grace; his power, but not the glory of his power; she may alsohave his majesty, but not the glory thereof; God may be with hischurch, even then when the glory is departed from Israel. 

The difference that is between her having his grace, power, andmajesty, and the glory of each, is manifest in these followingparticulars;-grace, power, and majesty, when they are in the churchin their own proper acts, only as we are considered saints beforeGod, so they're invisible, and that not only altogether to theworld, but often to the very children of God themselves; but nowwhen the glory of these do rest upon the church, according toEzekiel and John; why then it will be visible and apparent to allbeholders. 'When the Lord shall build up Zion, he shall APPEAR inhis glory' (Psa 102:16), as he saith also in another place, 'TheLord 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 ofGod, that at this day will be found to settle upon this city. 

First. Therefore, at her returning, she shall not only have hisgrace upon her, but the very glory of his grace shall be seenupon her; the glory of pardoning grace shall now shine in her ownsoul, and grace in the glory of it shall appear in all her doings. Now shall both our inward and outward man be most famously adornedand beautified with salvation; the golden pipes that are on thehead of the golden candlestick, shall at this day convey, withall freeness, the golden oil thereout, into our golden hearts andlamps (Zech 4:2). Our wine shall be mixed with gall no longer, weshall now drink the pure blood of the grape; the glory of pardoningand 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 nothold my peace, and for Jerusalem's sake I will not rest, until therighteousness thereof go forth as brightness, and the salvationthereof as a lamp that burneth. And the Gentiles shall see thyrighteousness, and all kings thy glory; and thou shalt be called bya 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 eyesof all the nations, and all the ends of the earth shall see thesalvation of our God' (Isa 52:10; Psa 98:2). At that day, theprophet tells us, there shall be holiness upon the very horses'bridles, and that the pots in the Lord's house shall be likethe bowls before the altar, and every pot in Jerusalem shall beholiness unto the Lord (Zech 14:20, 21). The meaning of all theseplaces is, that in the day that the Lord doth turn his church andpeople into the frame and fashion of a city, and when he shallbuild them up to answer the first state of the church, there willsuch grace and plenty of mercy be extended unto her, begettingsuch faith and holiness and grace in her soul, and all her actions, that she shall convince all that are about her that she is thecity, the beloved city, the city that the Lord hath chosen; forafter that he had said before, he would return to Zion, and dwellin the midst of Jerusalem (Zech 8:3), he saith, moreover, thatJerusalem shall be called a city of truth, and the mountain ofthe Lord of hosts, the holy mountain. 'And all the people of theearth shall see that thou art called by the name of the Lord, andthey shall be afraid of thee' (Deu 28:10). 

Second. As the glory of the grace of God will, at this day, bewonderfully manifest in and over his city; so also at that daywill be seen the glory of his power. 'O my people, ' saith God, 'that dwellest in Zion, be not afraid of the Assyrian; he shallsmite thee with a rock, and shall lift up his staff against thee, after the manner of Egypt, ' that is, shall persecute and afflictthee, 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 shallstir up a scourge for him, according to the slaughter of Midianat the rock of Oreb: and as his rod was upon the sea, so shall helift it up after the manner of Egypt' (Isa 7; 10:24-26). The sumis, God will, at the day of his rebuilding the New Jerusalem, sovisibly make bare his arm, and be so exalted before all by hispower towards his people, that no people shall dare to oppose-orstand, if they do make the least attempt to hinder-the stabilityof this city. 'I will surely [gather, or] assemble, O Jacob, allof thee, ' saith God: 'I will surely gather the remnant of Israel--asthe sheep of Bozrah, as the flock in the midst of the fold; theyshall make great noise by reason of the multitude of men. The breakeris come up before them, they have broken up [the antichristiansiege that hath been laid against them], they have passed throughthe gate, and are gone out by it, and their king shall pass beforethem, and the Lord on the head of them' (Micah 2:12, 13). 'Like asthe lion and the young lion roaring on his prey, when a multitudeof shepherds are called forth against him, he will not be afraidof their voice, nor abase himself for the noise of them: so shallthe Lord of hosts come down to fight for Mount Zion, and for thehill thereof' (Isa 31:4). 'The Lord shall go forth as a mightyman, 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 offlesh, but by the power of the Word and Spirit of God, which willprevail, 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 inthe glory of his grace, and the glory of his power, to deliverhis chosen, then shall the implacable enemies of God shrink andcreep into holes like the locusts and frogs of the hedges, at theappearance of the glory of the majesty of God. Now the high ones, lofty ones, haughty ones, and the proud, shall see so evidently thehand of the Lord towards his servants, and his indignation towardshis enemies, that 'they shall go into the holes of the rocks, and into the caves of the earth, --and into the tops of the raggedrocks, 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, thatthose that are spectators perceive and understand it, it must needwork on those spectators one of these two things;-either firsta trembling and astonishment, and quailing of heart, as it dothamong the implacable enemies (Josh 2:8-13), or else a bucklingand bending of heart, and submission to his people and ways (Josh9:22-25). As saith the prophet, 'The sons also of them thatafflicted thee shall come bending unto thee, and all they thatdespised thee shall fall[2] down at the soles of thy feet; and theyshall call thee The city of the Lord, the Zion of the Holy One ofIsrael' (Isa 60:14). As Moses said to the children of Israel, 'TheLord 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 untoyou' (Deu 11:25). 

At this day the footsteps of the Lord will be so apparent andvisible in all his actions and dispensations in and towards hispeople, this holy city, that all shall see, as I have said, howgracious, loving, kind, and good the Lord is now towards his ownchildren; such glory, I say, will be over them, and upon them, that they all will shine before the world; and such tender bowelsin God towards them, that no sooner can an adversary peep, or liftup his head against his servants, but his hand will be in the neckof them; so that in short time he will have brought his churchinto that safety, and her neighbours into that fear and submission, that they shall not again so much as dare to hold up a hand againsther, 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 havemercy on his dwelling-places; and the city shall be builded on herown heap, and the palace shall remain after the manner thereof. And out of them shall proceed thanksgiving, and the voice of themthat make merry; and I will multiply them, and they shall not befew; and I will also glorify them, and they shall not be small:Their children also shall be as aforetime, and their congregationshall be established before me, and I will punish all that oppressthem' (Jer 30:18-20). 

[The light of this city. ]

Having the glory of God. 'And her light was like unto a stone mostprecious, even like a jasper stone, clear as crystal. ' Having thustold us of her glory, even of 'the glory of God, ' how it at thisday will rest upon this city, he now comes to touch a secondthing, to wit, 'her light, ' and that in which she descends, andby which, as with the light of the sun, she seeth before her, andbehind her, and on every side. This therefore is another branch ofher 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 todestroy the city-which vision was the very same that he saw againat the restoring of it-he saith, I say, that in this vision, among many other wonders, he saw a fire enfolding itself, and abrightness about it, and that 'the fire also was bright, and thatout of it went forth lightning'; that 'the likeness of the firmamentupon the--living creatures, was as the colour of the terriblecrystal'; that the throne also, upon which was placed the likenessof 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 theirlight 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 theend of the matter, be but one and the same, yet they do very muchvary and differ in terms and manner of language; Ezekiel tellsus 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 agolden reed; Ezekiel tells us that the river came out of, or 'fromunder the threshold of the house' (47:1); but John saith it cameout of the throne of God and of the Lamb. Ezekiel tells us thaton either side of this river grew ALL trees for food (v 12); Johncalls these ALL trees but ONE tree, and tells us that it stoodon both sides of this river. The like might also be showed you inmany other particulars; as here you see they differ as touching theterms of the light and brightness that appears upon this city ather rebuilding, which the Holy Ghost represents to John under thelight and glory of the jasper and crystal-stone; for indeed theend of Ezekiel's vision was to show us, that as when the glory ofGod departed from the city, it signified that he would take awayfrom them the light of his Word, and their clearness of worship, suffering them to mourn for the loss of the one, and to gropefor the want of the other; so at his return again he would givethem both their former light of truth, and also the clearness ofspirit to understand it, which also John doth show us shall lastfor ever. 

'... And her light was like unto a stone most precious... ' Thisstone it is to represent unto us the Lord Jesus Christ, in whoselight and clearness this city comes out of Babylon; for, as hesaith, she hath the glory of God, that is, his visible hand ofgrace, power, and majesty, to bring her forth; so she comes in thelight of this precious stone, which terms, I say, both the prophetIsaiah and the apostle Peter do apply to the Lord Jesus, and noneelse; the one calling him 'a precious corner-stone, ' the othercalling 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 ofthis stone to descend in, he means that she comes in the shiningwisdom, knowledge, understanding, and influences of Christ, out ofher afflicted and captivated state; and observe it, she is rathersaid to descend in the light of this stone, than in the light ofGod, though both be true, because it is the man Christ, the stonewhich the builders rejected, 'in whom are hid all the treasuresof wisdom and knowledge, ' of whose fulness we do all receive, andgrace for grace; 'for it pleased the Father that in him should allfulness dwell' (Col 2:3; John 1:16; Col 1:19. See also Acts 2:33and Eph 4:10-13). 

This showeth us, then, these two things-

First. That the time of the return of the saints to build theruinous city is near, yea, very near, when the light of the LordJesus begins to shine unto perfect day in her. God will not bringforth his people out of Babylon, especially those that are to bethe 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 themoon shall be as the light of the sun, and the light of the sunshall be sevenfold, as the light of seven days, in the day thatthe Lord bindeth up the breach of his people, and health the strokeof their wound' (Isa 30:26). 'And the eyes of them that see shallnot be dim, and the ears of them that hear shall hearken. Theheart also of the rash shall understand knowledge, and the tongueof 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 fillZion with judgment and righteousness, and wisdom and knowledgeshall be the stability of thy times (Isa 33:5, 6). When Israel wentout of Egypt, they wanted much of this, they went out blindfolded, as it were, they went they knew not whither; wherefore they wentnot in the glory of that which this city descendeth in; as Mosessaid, 'The Lord hath not given you an heart to perceive, nor eyesto see, nor ears to hear, unto this day' (Deu 29:4). But theseshall see every step they take; they shall be like the beasts thathad eyes both before and behind: they shall see how far they arecome out of Antichrist, and shall see also how far yet they haveto go, to the complete rebuilding and finishing of this city. 

Second. This showeth us how sweet and pleasant the way of this churchwill be at this day before them. Light, knowledge, and judgmentin God's matters doth not only give men to see and behold all thethings with which they are concerned, but the things themselvesbeing good, they do also by this means convey very great sweetnessand pleasantness into the hearts of those that have the knowledgeof them. Every step, I say, that now they take, it shall be as itwere in honey and butter. 'The ransomed of the Lord shall return, and come to Zion with songs, and everlasting joy [see v 2] upontheir heads; they shall obtain joy and gladness, and sorrow andsighing shall flee away' (Isa 35:10). As he saith, 'Again I willbuild thee, and thou shalt be built; O virgin of Israel, thou shaltagain be adorned with tabrets, and shall go forth in the dances ofthem that make merry. -For thus saith the Lord, Sing with gladnessfor 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 themfrom 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, andher 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 ofall 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 thejourney, yet, at this day, by reason of the glorious light andsweetness 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 blindmen see, her halt and lame made strong; she also that is withchild, and her that travaileth, shall jointly see the city-workthat at this day will be on foot, and put into form and order, yetbefore the end. 'Behold, at that time I will undo all that afflictthee, ' saith the Lord to his people, 'and I will save her thathalteth, and gather her that was driven out, and I will get thempraise 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 gatheryou, for I will make you a name and a praise among all people ofthe earth, when I turn back your captivity before your eyes, saiththe Lord' (Zeph 3:19, 20). 

'And her light was like unto a stone most precious. ' In that hesaith her light is like unto 'A STONE MOST PRECIOUS, ' he showethus how welcome, and with what eagerness of spirit this light willat this day be embraced by the Lord's people. 'Truly the light issweet, ' saith Solomon, 'and a pleasant thing it is for the eyesto 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, toshow them the same thing, and to direct them to and in the samework. The want of this hath, to this day, been one great reasonof that crossness of judgment and persuasion that hath been foundamong the saints, and that hath caused that lingering and disputingabout the glorious state of the church in the latter days; somebeing for its excellency to consist chiefly in outward glory; andothers, swerving on the other side, conclude she shall not haveany of this: some conceiving that this city will not be builtuntil the Lord comes from heaven in person; others again concludingthat when he comes, then there shall be no longer tarrying here, but that all shall forthwith, even all the godly, be taken up intoheaven: with divers other opinions in these matters. And thusmany 'run to and fro, ' but yet, God be thanked, knowledge doesincrease, though the vision will be sealed, even to the time ofthe end (Dan 12:4). But now, I say, at the time of the end, theSpirit 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 mostprecious. The sun will be risen upon the earth, when Lot goethfrom Sodom unto Zoar (Gen 19:23). 

Now there shall be an oneness of judgment and understanding in thehearts of all saints; they shall be now no more two, but one inthe Lord's hand (Eze 37:19-21). Alas! the saints are yet but asan army routed, and are apt sometimes through fear, and sometimesthrough forgetfulness, to mistake the word of their captain-general, the Son of God, and are also too prone to shoot and kill even theirvery right-hand man; but at that day all such doing shall be laidaside, for the knowledge of the glory of the Lord shall cover theearth as the waters cover the sea (Isa 11:9, 13). Which knowledgeshall then strike through the heart and liver of all swerving andunsound opinions in Christ's matters; for then shall every one ofthe Christians call upon the name of the Lord, and that with onepure lip or language, 'to serve him with one consent' (Zeph 3:9). It is darkness, and not light, that keepeth God's people from knowingone another, both in their faith and language; and it is darknessthat makes them stand at so great a distance both in judgment andaffections, as in these and other days they have done. But then, saith God, 'I will plant in the wilderness, ' that is, in the churchthat 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 considerand understand together, that the hand of the Lord hath done this, and the holy One of Israel hath created it' (Isa 41:19, 20). Andagain, 'The glory of Lebanon shall come unto thee, the fir tree, and the pine tree, and the box together, ' to beautify the house ofmy glory, and to 'make the place of my feet glorious' (Isa 60:13). 

Never was fair weather after foul-nor warm weather after cold-nora sweet and beautiful spring after a heavy, and nipping, andterrible winter, so comfortable, sweet, desirable, and welcometo the poor birds and beasts of the field, as this day will be tothe church of God. Darkness! it was the plague of Egypt: it isan empty, forlorn, desolate, solitary, and discomforting state;wherefore light, even the illuminating grace of God, especially inthe measure that it shall be communicated unto us at this day, itmust needs be precious. In light there is warmth and pleasure; itis by the light of the sun that the whole universe appears unto usdistinctly, and it is by the heat thereof that everything growethand flourisheth; all which will now be gloriously and spirituallyanswered in this holy and new Jerusalem (2 Thess 2). O how clearlywill all the spiders, and dragons, and owls, and foul spirits ofAntichrist at that day be discovered by the light hereof! (Rev18:1-4). Now also will all the pretty robins and little birds inthe Lord's field most sweetly send forth their pleasant notes, andall the flowers and herbs of his garden spring. Then will it besaid 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 rainis over and gone, the flowers appear on the earth, the time ofthe singing of birds is come, and the voice of the turtle is heardin our land; the fig tree putteth forth her green figs, and thevines with the tender grape give a good smell' (Cant 2:10-13). You know how pleasant this is, even to be fulfilled in the letterof it, not only to birds and beasts, but men; especially it ispleasant to such men that have for several years been held in thechains of affliction. It must needs, therefore, be most pleasantand desirable to the afflicted church of Christ, who hath lainnow in the dungeon of Antichrist for above a thousand years. But, Lord, how will this lady, when she gets her liberty, and whenshe is returned to her own city, how will she then take pleasurein the warm and spangling beams of thy shining grace! and solaceherself with thee in the garden, among the nuts and the pomegranates, among the lilies and flowers, and all the chief spices (Cant7:11-13). 

'Even like a jasper stone, clear as crystal. ' These words are themetaphor by which the Holy Ghost is pleased to illustrate thewhole business. Indeed similitudes, if fitly spoke and applied, domuch set off and out[3] any point that either in the doctrines offaith or manners, is handled in the churches. Wherefore, becausehe would illustrate, as well as affirm, the glory of this Jerusalemto the life, therefore he concludes his general description of thiscity with these comparisons:-I saw, saith he, the holy city, theLamb'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 avery beautiful and costly stone, inasmuch as that, above all theprecious stones, is made use of by the Holy Ghost to show us theglory and shining virtues of the Lord Jesus in this New Jerusalem;and yet, behold, the jasper is too short and slender to do thebusiness, there must another stone be added, even like a jasperstone, clear as crystal. Yea, saith the Lord Jesus, her checks arelike rows of jewels, and so are the joints of her thighs; even likethe 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 greatestadversaries, in the midst of all their rage, are not able justlyto charge her with the least mote or spot imaginable; whereforewhen he saith, that this city in her descending is even like thejasper for light, and like the crystal for clearness; he wouldhave us further learn, that at the day of the descending of thisJerusalem, she shall be every way so accomplished with innocency, sincerity, and clearness in all her actions, that none shall havefrom 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 mattersbut 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 histestament. The governors of this world need not at all to feara disturbance from her, or a diminishing of ought they have. Shewill not meddle with their fields nor vineyards, neither will shedrink of the water of their wells: only let her go by the King'shighway, 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 havereceived against the city, this New Jerusalem, if they believe, that according to the tale that is told them, she is and hath beenof old a rebellious city, and destructive to kings, and a diminisherof their revenues. I say, these things are lying words, and forgedeven in the heart of 'Bishlam, Mithredath, Tabeel, and the restof their companions' (Eze 4:7). For verily this city, in herdescending, is clear from such things, even as clear as crystal. She is not for meddling with anything that is theirs, from a threadeven to a shoe-latchet. Her glory is spiritual and heavenly, andshe is satisfied with what is her own. [4] It is true, the kings andnations of this world shall one day bring their glory and honourto this city; but yet not by outward force or compulsion; noneshall constrain them but the love of Christ and the beauty of thiscity. 'The Gentiles shall come to thy light, and kings to thebrightness of thy rising' (Isa 60:3). The light and beauty ofthis city, that only shall engage their hearts and overcome them. Indeed, if any shall, out of mistrust or enmity against this cityand her prosperity, bend themselves to disappoint the designs ofthe eternal God concerning her building and glory, then they musttake what followeth. Her God in the midst of her is mighty, hewill rest in his love, and rejoice over her with singing, and willUNDO all that afflict her (Zeph 3:17-19). Wherefore, 'associateyourselves, O ye people, and ye shall be broken in pieces; andgive ear, all ye of far countries; gird yourselves, and ye shallbe broken in pieces; gird yourselves, and ye shall be broken inpieces. Take counsel together, and it shall come to naught; speakthe 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 peaceablyby them, when they were going to their own inheritance (Num21:22-35). God is harmless, gentle, and pitiful; but woe be tothat people that shall oppose or gainsay him. He is gentle, yeta lion; he is loth to hurt, yet he will not be crossed; 'Fury isnot in me, ' saith he; yet if you set the briars and thorns againsthim, He 'will go through them, and burn them together' (Isa27:4). Jerusalem also, this beloved city, it will be beautifuland profitable to them that love her; but a cup of trembling, anda burthensome stone to all that burden themselves with her; 'allthat burthen themselves with it, shall be cut in pieces, though allthe people of the earth be gathered together against her' (Zech12:2, 3). 

Again, she will be clear as crystal in the observation of all herturns and stops, in her journeying from Egypt to Canaan, fromBabylon to this Jerusalem state. She will, I say, observe bothtime and order, and will go only as her God doth go before her;now one step in this truth, and then another in that, accordingto the dispensation of God, and the light of day she lives in. Asthe cloud goes, so will she; and when the cloud stays, so willshe (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 canenchant her; she comes 'out of the wilderness like pillars ofsmoke, perfumed with myrrh and frankincense, with all spices[5] ofthe merchants' (Cant 3:6). Still 'leaning upon her beloved' (Cant8:5). The return of Zion from under the tyranny of her afflictors, andher recovery to her primitive purity, is no headstrong brain-sickrashness of her own, but the gracious and merciful hand andgoodness of God unto her, therefrom to give her deliverance. 'Forthus saith the Lord, That after seventy years be accomplishedat Babylon [that is, the time of the reign of Antichrist, and histyranny over his church] I will visit you, and perform my good wordtoward you, in causing you to return to this place' (Jer 29:10). 'Therefore they shall come and sing in the height of Zion, andshall flow together to the goodness of the Lord, for [spiritual]wheat, and for wine, and for oil, and for the young of the flockand of the herd; and their soul shall be as a watered garden; andthey shall not sorrow any more at all' (Isa 57:11; Jer 31:12). 

[SECOND. A Discovery of its Defence, Entrances, and Fashion inParticular. ]

Verse 12. 'And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, whichare the names of the twelve tribes of the children of Israel. 'These words do give us to understand, that this holy city is nowbuilt, and in all her parts complete, they give us also to understandthe manner of her strength, &c. 

'And had a wall. ' Having thus, I say, given us a description ofthis city in general, he now descends to her strength and framein particular: her frame and strength, I say, as she is a citycompact together: as also of her splendour and beauty. 

And observe it, that of all the particulars that you read of, touchingthe fence, fashion, or frame of this city, and of all her glory, the firs thing that he presenteth to our view is her safety andsecurity; 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 afterthis general description, he should fall upon a discovery ofher security and fortification; for what of all this glory andgoodness, if there be no way to defend and preserve it in its highand glorious state? If a man had in his possession even mountainsof pearl and golden mines, yet if he had not wherewith to secureand preserve them to himself, from those that with all their mightendeavour to get them from him, he might not only quickly losehis treasure, and become a beggar, but also through the very fearof losing them, even lose the comfort of them, while yet in hispossession. To speak nothing of the angels that fell, and of theglory that they then did lose. I may instance to you the stateof Adam in his excellency; Adam, you know, was once so rich andwealthy, that he had the garden of Eden, the paradise of pleasure, yea, and also the whole world to boot, for his inheritance; butmark, in all his glory, he was without a wall; wherefore presently, even at the very first assault of the adversary, he was not onlyworsted as touching his person and standing, but even stripped ofall his treasure, his paradise taken from him, and he in a mannerleft so poor, that forthwith he was glad of an apron of fig-leavesto cover his nakedness, and to hide his shame form the face ofthe sun (Gen 3:7). Wherefore, I say, John speaks to the purpose insaying she had a wall; a wall for defence and safety, for securityand preservation. Now then she shall lie no longer like blastedbones in an open field or valley; that was her portion in the daysof 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 walland a wall, two walls for her defence and safety (Jer 39:4; Jer52:7); which two, in my judgment, did hold forth these two things. The one, their eternal preservation and security from the wrath ofGod, through the benefits of Christ; and the other, that specialprotection and safeguard that the church hath always had from andby 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 fortificationand safety from the wrath of God, and the curse and power of thelaw and sin (Isa 26:1; Acts 4:12). The other is called, A wall offire round about her; and alludeth to the vision that the prophet'sservant was made to see for his comfort, when he was put in fear, by reason of the great company of the enemies that were bendingtheir 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 thecity those two walls, yet they stood a little distance each fromother, and had a ditch between them, which was to signify that thoughthen they had the wall of salvation about them, with reference totheir eternal state, yet the wall of God's providence and specialprotection was not yet so nearly joined thereto but that they might, for their foolishness, have that broken down, and they sufferedto 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 doto 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 eternalsalvation, for that stood sure, though they should be scatteredamong the nations 'as wheat is sifted in a sieve' (Amos 9:9). It must therefore be the wall of her special preservation in heroutward peace and happiness, which wall was often in those daysbroken down, and they made havoc of, of all that dwelt about them. 

But now touching the safety of New Jerusalem, the city of which Ihere discourse, she is seen in the vision by John to have but oneonly wall; to signify that at this day the wall of her eternalsalvation, and of God's special providence to protect and defendher, in her present visible and gospel glory, shall be so effectuallyjoined together, that now they shall be no more two, that is, ata distance, with a ditch between, but one sound and enclosing wall;to show us that now the state of this Jerusalem, even touchingher outward glory, peace, and tranquility, will be so stable, invincible, and lasting, that unless that part of the wall whichis eternal salvation, can be broken down, the glory of this cityshall never be vailed more. Wherefore the prophet, when he speakswith reference to the happy state and condition of this city, hesaith, 'Violence shall no more be heard in thy land, wasting nordestruction within thy borders; but thou shalt call thy wallssalvation, and thy gates praise' (Isa 60:18); as he saith also inanother place, 'Thine eye shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down, not one of the stakesthereof shall ever be removed, neither shall any of the cords thereofbe broken' (Isa 33:20). The walls are now conjoined, both joinedinto one; the Father hath delivered up the great red dragon intothe hand of Christ, who hath shut him up and sealed him down, evendown for a thousand years (Rev 20:1-3). Wherefore from the Lordshall there be 'upon every dwelling-place of Mount Zion, andupon her assemblies a cloud and smoke by day, and the shining of aflaming 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 astrong city, salvation will God appoint for walls and bulwarks'(Isa 26:1, 2). The same in effect hath our prophet John, saying 'Isaw the holy city, the New Jerusalem, ' descending out of heavenfrom God, 'prepared as a bride adorned for her husband. And I hearda great voice out of heaven, saying, --The tabernacle of God iswith men, and he will dwell with them:--and God himself shall bewith them, and be their God. And God shall wipe away all tearsfrom their eyes; and there shall be no more death, neither sorrow, nor crying; neither shall there be any more pain; for the formerthings are passed away' (Rev 21:1-4). 

'And had a wall great and high. ' These words, great and high, areadded for illustration, to set out the matter to the height; andindeed the glory of a wall lieth in this, that it is great andhigh; 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 awall about her, a great wall: a wall about her, an high wall. Itis great for compass, it incloseth every saint; it is great forthickness, it is compacted of all the grace and goodness of God, both spiritual and temporal; and for height, if you count fromthe utmost side to the utmost, then it is higher than heaven, whocan storm it? (Heb 7:26) and for depth, it is lower than hell, whocan undermine it? (Job 11:8). 

Great mercies, high mercies, great preservation, and a high armto defend, shall continually at this day encamp this city: Godhimself will be a continual life-guard to this city; 'I will encamp, 'saith he, 'about mine house, because of the army, because of himthat passeth by, and because of him that returneth; and no oppressorshall pass through them any more; for now have I seen with mineeyes' (Zech 9:8). 

[The gates of the city. ]

'And had twelve gates. ' Having thus showed us her wall, he nowcomes to her gates; it had gates, it had twelve gates. By gatesin this place we are to understand the way of entrance; gates, youknow, are for coming in, and for going out (Jer 17:19, 20); and doin this place signify two things. First, An entrance into communionwith the God and Saviour of this city. Secondly, Entrance intocommunion with the inhabitants and privileges of this city; inboth which the gates do signify Christ: for as no man can come tothe knowledge and enjoyment of the God, and glorious Saviour, butby and through the Lord Christ; so no man can come into true andspiritual communion with these inhabitants, but by him also: 'Iam the way, ' saith he, 'and the truth, and the life; no man comethunto the Father but by me': and again, 'I am the door, by me ifany man enter in, he shall be saved, and shall go in and out, andfind pasture' (John 10:1-9; 14:6). 

'And had twelve gates. ' In that he saith twelve gates, he alludethto 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 oftwelve, to answer to the whole number of the elect of God, whichare comprehended within the number of the twelve tribes, whetherthey are natural Jews or Gentiles; for as all the godly Jews arethe seed of Abraham after the flesh, though to godly, becausethey are the children of the flesh of Abraham; so all the godlyGentiles are the children of Abraham after the spirit, though notby that means made the children of the flesh of Abraham. They bothmeet then in the spirit and faith of the gospel, as God saith tothe Jews, 'when a stranger shall sojourn with thee, and will keepthe passover to the Lord, ' that is, become godly, and receive thefaith of Christ, let all his males be circumcised, and then letthem come near, and keep it, &c. (Exo 12:48). For they that areof faith, are the children of faithful Abraham, who is called thevery father of us all (Gal 3:7; Rom 4:16). Thus you see all thegodly come under the title of the children of Abraham, and of theJews; and so under the denomination also of being persons belongingto the tribes, the twelve tribes, who answer to those twelve gates. Wherefore the Psalmist minding this, speaking indefinitely of allthe godly, under the name of the tribes of Israel; saying, 'Ourfeet shall stand within thy gates, O Jerusalem. Jerusalem isbuilded as a city that is compact together, whither the tribes goup, the tribes of the Lord, unto the testimony of Israel, to givethanks unto the name of the Lord' (Psa 122:2-4). 

But again, though I am certain that all the Gentiles that are atany time converted, are reckoned within the compass of some ofthe tribes of Israel, to which the gates of this city may truly besaid to answer; yet the gates are here in a special manner calledby the name of twelve, to answer to the happy return and restorationof those poor distressed creatures the twelve tribes of the Jews thatare scattered abroad, and that are, and for a long time have beento our astonishment and their shame, as vagabonds and stragglersamong 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, thatis, when this city is builded, return and seek the Lord theirGod, and David their king, and shall then 'fear the Lord and hisgoodness' (Hosea 3:5). This the apostle also affirmeth, when hetelleth the believing Gentiles that blindness in part is happenedto Israel, until the fulness of the Gentiles be come in: whichIsrael in this place cannot by any means be taken for the Gentilesthat are converted, for this Israel must be rejected until thebulk of the elect Gentiles be converted; besides he calleth thisIsrael by the name of Israel, even while unconverted; but theconverted Gentiles still Gentiles, even when converted: he callsthis Israel the natural branches, but the Gentiles wild branches;and tells us further, that when they are converted, they shallbe grafted into their own olive tree; but when the Gentilesare converted, they must be cut off of their own stock and tree:read Romans 11 throughout. Wherefore, I say, the gates are calledtwelve, to answer these poor creatures, who at this day shall beawakened, 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 presentthis way doth want preparing; which is as much as to say thiscity wants setting up, and the gates want setting in their properplaces. Wherefore, saith John, the sixth angel poured out his vialupon the great river Euphrates, that is, destroyed the strengthand force of the Roman antichrist-for the river Euphrates wasthe fence of literal Babylon, the type of our spiritual one-whichforce and fence, when it is destroyed or dried up, then the wayof the kings of the east will be prepared, or made ready for theirjourney to this Jerusalem (Rev 16:12). Of this the prophets arefull, crying, 'Cast ye up, cast ye up, prepare the way, take upthe stumbling block out of the way of my people' (Isa 57:14). Andagain, 'Go through, go through the gates, prepare ye the way ofthe people; cast up, cast up the high way; gather out the stones, lift up a standard for the people. Behold, the Lord hath proclaimedunto the end of the world, Say ye to the daughter of Zion, Beholdthy salvation cometh; behold his reward is with him, and his workbefore him. And they shall call them, The holy people, the redeemedof the Lord: and thou shalt be called, Sought out; A city notforsaken' (Isa 62:10-12). All which doth most especially relateto the conversion of the Jews in the latter day, who in greatabundance shall, when all things are made ready, come flocking into 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 areto understand the messengers and ministers of the Lord Jesus, bywhom the mystery of eternal life and felicity is held forth anddiscovered before the sons of men; and thus this word angel isfrequently 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 saidto stand at the twelve gates of this new and holy city. 

First. They are called twelve, to signify two things. 1. The truthof their doctrine. And, 2. The sufficiency of their doctrine andministry for the converting of the twelve tribes to the faith ofChrist, and privileges of this city. 

1. For the truth of their doctrine: for by twelve here he would haveus to understand that he hath his eye upon the twelve apostles, or upon the doctrine of the twelve, the apostolical doctrine. Asif he should say, This city, the New Jerusalem, shall be everyway accomplished with beauty and glory; she shall have a wall forher 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 corruptedthis doctrine by treading it down with their feet, and have muddiedthis water with their own dirt and filthiness (Eze 34:17, 18). [6]But at this day, this shall be recovered from under the feet ofthese beasts, and cleansed also from their dirt, and be again inthe same glory, splendour, and purity, as in the primitive times. It is said that when Israel was passed out of Egypt, beyond thesea, they presently came to Elim, where were twelve wells of water, &c. , and that they encamped by the waters (Exo 15:27). Which twelvewells did figure forth the doctrine of the twelve apostles, outof which the church, at her return from captivity, shall draw anddrink, as out of the wells of salvation. Now shall the wells ofour father Abraham, which the Philistines have for a great whilestopped; now, I say, shall they again be opened by our Isaac, hisson; and shall be also called after their own names (Gen 26:18). This is generally held forth by the prophets, that yet again thechurch shall be fed upon the mountains of Israel, and that they'shall lie down in a good fold, and a fat pasture'; yea, 'I willfeed my flock, and I will cause them to lie down, saith the LordGod' (Eze 34:14, 15). 

2. As by these twelve we are to understand the truth and purityof the doctrine of the twelve, so again, by this word twelve, weare to understand the sufficiency of that doctrine and ministry tobring in the twelve tribes to the privileges of this city. Mark, for the twelve tribes there are twelve gates, for every tribea gate; and at the twelve gates, twelve angels, at every gate anangel. 'O Judah, ' saith God, 'he hath set an harvest for thee, whenI returned the captivity of thy people' (Hosea 6:11). And so forthe rest of the tribes; before Ephraim and Benjamin, and Manasseh, he will stir up his strength to save them (Psa 80:2). 'I willhiss for them, ' saith God, 'and gather them, for I have redeemedthem; and they shall increase as they have increased: and I willsow them among the people, and they shall remember me in farcountries, and they shall live with their children, and returnagain; I will bring them again also out of the land of Egypt, andgather them out of Assyria, and I will bring them into the land ofGilead and Lebanon, and place shall not be found for them' (Zech10:8-10). 

[Second. ] But to come to the second question, that is, Why thesetwelve angels are said to stand at the gate? which may be fordivers reasons. 

1. To show us that the doctrine of the twelve is the doctrinethat letteth in at these gates, and that also that shutteth out. 'Whosesoever sins ye remit, they are remitted, ' saith Christ, 'andwhosesoever sins yet retain, they are retained' (John 20:23; Matt18:18). And hence it is that the true ministers, in their rightadministration, are called porters; because as porters stand at thegate, and there open to, or shut upon, those that make an attemptto enter in (Mark 13:34); so the ministers of Christ, by thedoctrine of the twelve, do both open to and shut the gates againstthe person that will be attempting to enter in at the gates ofthis city (2 Chron 23:19). 

2. But again, they are said to stand at the gates for theencouraging and persuading of the tempted and doubting Jews, whoat the beginning of their return will be much afflicted under thesight and sense of their own wretchedness. Alas! were it not forsome to stand at the gates of this city for instruction, and theencouragement of those that will at that day in earnest be lookingafter life, they might labour as in other things for very, veryvanity; and might also be so grievously beat out of heart andspirit, that they might die in despair. But now to prevent thisfor those that are in the way to Zion with watery eyes, and wettedcheeks, here stand the angels, continually sounding with theirgolden gospel-trumpets, 'Enter into his gates with thanksgiving, and into his courts with praise; be thankful unto him, and blesshis name. For the Lord is good, and his mercy is everlasting, and his truth endureth' for ever, even 'to all generations' (Psa100:4, 5). As he saith again, 'And it shall come to pass in thatday, that the great trumpet shall be blown, and they shall comewhich were ready to perish in the land of Assyria, and the outcastin the land of Egypt, and shall worship the Lord in the holy mountat Jerusalem' (Isa 27:13). 

[The names written on the gates. ]

'And at the gates twelve angels, and names written thereon, whichare the names of the twelve tribes of the children of Israel. ' Thusit was in the vision of the prophet, when he was taking a view ofthe pattern of this city: 'And the gates of the city, ' saith theangel to him, 'shall be after the names of the tribes of Israel'(Eze 48:31). Which saying John doth here expound, saying, thenames of the twelve tribes of the children of Israel were writ orset 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, withoutall 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 shouldbe yet found recorded and engraved upon the very gates of NewJerusalem. Thus then shall the Jews be comforted in the latterdays; and truly they will have but need hereof; for doubtless, at their return, when they are thoroughly sensible of the murderthey have committed, not only upon the bodies of the prophets andapostles, but of the Son of God himself, I say this must needs, together with the remembrance of the rest of their villainousactions, exceedingly afflict and distress their bleeding souls. For 'the children of Israel shall come, they and the childrenof Judah together, going and weeping; they shall go and seek theLord their God. They shall ask the way to Zion, with their facesthitherward' (Jer 50:4, 5). Mark, 'going and weeping'; there willnot be a step that these poor people will take in the day of theirreturning, but will be watered with the tears of repentance andcontrition, under the consideration of the wickedness that, in thedays of their rebellion, they have committed against the Lord ofglory. As he saith also by another prophet, 'I will pour upon thehouse of David, and upon the inhabitants of Jerusalem, the spiritof grace and of supplications; and they shall look upon me whomthey have pierced, and they shall mourn for him, as one mournethfor his only son, and shall be in bitterness for him, as one thatis in bitterness for his firstborn. In that day shall there be agreat mourning in Jerusalem, as the mourning of Hadad-rimmon inthe valley of Megiddon, and the land shall mourn' (Zech 12:10-12). 

Wherefore, I say, they both have and also will have need of twelvegates, and on them the names of their twelve tribes, with an angelat each, to encourage them to enter this holy and goodly city; andto tell them that yet he counts them his friends in whose househe received the wounds in his hands (Zech 13:6). 

But again, As by the names of the twelve tribes written on thegates, we may see what encouragement the Jews will have, at theirreturn, to enter in at them; so we may also understand that bythe names of the twelve tribes here written, God would have usto perceive how all must be qualified that from among the Gentilesat this day do enter in at these gates; namely, those, and thoseonly, that be cut out of their own wild olive tree, and transplantedamong the children of Israel, into their good olive tree. Suchas are Jews inwardly, the Israel of God, according to the newcreature, they shall enter, for the holy Gentiles also, by virtueof their conversion, are styled the children of Abraham, Jews, the chosen generation, the peculiar people, the holy nation; andso are spiritually, though not naturally by carnal generation, ofthe twelve tribes whose names are written upon the gates of thecity (Gal 3:7; Rom 2:28; 1 Peter 2:9, 10). 'And it shall come topass, ' saith the prophet, 'that in what tribe the stranger, ' thatis, the Gentile 'sojourneth, there shall ye give him his inheritance, saith the Lord God' (Eze 47:23). Thus the Jews and Gentiles shallmeet together in the spirit of the gospel, and so both become arighteous nation; to both which the gates of this city shall standcontinually open; at which also they may with boldness demand, bythe faith of the Lord Jesus, their entrance, both for communionwith the God, grace, and privileges of this city, according to thatwhich is written, 'Open ye the gates, that the righteous nationwhich keepeth the truth may enter in' (Isa 26:2). Thus much of thenumber 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, onthe south three gates, and on the west three gates. ' I shall notspeak anything to the manner of his repeating of the quarterstowards which the gates do look; why he should begin at the east, then to the north, afterwards crossing to the south, and last to thewest; though I do verily think that the Holy Ghost hath somethingto show us, wherefore he doth thus set them forth. And possibly hemay set them thus, and the west last, not only because the westpart of the world is that which always closeth the day, but tosignify that the west, when Jerusalem is rebuilded, will be thelast part of the world that will be converted, or the gate thatwill be last, because longest, occupied with the travels of thepassengers 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, botheast, west, north, and south? Second. Why there should be three, just three, on every side of this city? 'On the east three, onthe north three, on the south three, and on the west three. '

First. For the first, the gates by looking every way, into allquarters, may signify to us thus much, that God hath a people inevery corner of the world. And also, that grace is to be carriedout of these gates by the angels in their ministry into everyplace, to gather them home to him. As it is said of the livingcreatures, 'Whither the head looked they followed it, they turnednot as they went' (Eze 10:11); so whithersoever the gates look, thither the ministers go, and carry the Word, to gather togetherthe elect. He 'sent them two and two before his face, into everycity and place whither he himself would come' (Luke 10:1; Matt28:19; John 11:52). 

Again, the gates, by their thus looking every way, do signify tous, that from what quarter or part of the world soever men comefor life, for those men there are the gates of life, even rightbefore their doors. Come they from the east, why thither look thegates; and so if they come from north, or west, or south. No manneeds at all to go about to come at life, and peace, and rest. Lethim come directly from sin to grace, from Satan to Jesus Christ, and from this world to New Jerusalem. The twelve brazen oxen thatSolomon made to bear the molten sea (1 Kings 7:23-25), they stoodjust as these gates stand, and signify, as I said before, thatthe doctrine of the twelve apostles should be carried into all theworld, to convert-as in the primitive times, so now at the buildingof New Jerusalem-and to bring in God's sheep to the fold ofhis church. Now, I say, as the Word is carried every way, so thegates, the open gates, look also into all corners after them, tosignify that loving reception that shall be given to every soulthat from any corner of the whole world shall unfeignedly close inwith 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, onthe south three gates, and on the west three gates. ' Having thusshowed you in a word, why they stand thus looking into everycorner or quarter of the world, I now come to show you why theremust be just three looking in this manner every way. 

1. Then, there may be three looking every way, to signify that itis both by the consent of the three persons in the Trinity, thatthe gospel should thus every way go forth to call men, and alsoto show you that both the Father, Son, and Spirit, are willingto receive and embrace the sinner, from whatsoever part or cornerof the earth he cometh hither for life and safety. Come they fromwhence they will, the Father is willing to give them the Son, andso is the Son to give them himself, and so is the Spirit to givethem its help against whatever may labour to hinder them whilethey are here (John 3:16; Rev 21:6; 22:17). 

2. In that three of the gates look every way, it may be also toshow us that there is none can enter into this city, but by thethree offices of the Lord Jesus. Christ by his priestly officemust wash away their sins; and by his prophetical office he mustilluminate, teach, guide, and refresh them; and by his kinglyoffice, rule over them and govern them with his Word (Heb 7:5; John13:8; 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 thesaints in this life; an entrance into childhood, an entrance intoa manly state, and an entrance into the state of a father of thechurch (1 John 2:12-14). Or, lastly, the three gates may signifythe three-fold state we pass through from nature to glory; thestate of grace in this life, the state of felicity in paradise, and our state in glory after the resurrection: or thus, the stateof grace that possesseth body and soul in this life, the state ofglory that possesseth the soul at death, and the state of glorythat both body and soul shall be possessed with at the coming ofthe Lord and Saviour. This was figured forth by the order of thestairs in the temple at Jerusalem, which was first, second, andthird, by which men ascended from the lowest to the uppermost roomin the house of God; as he tells us, 'They went up with windingstairs' from the first into the second story, and from thenceby them into the third (1 Kings 6:8). Thus much for the wall andgates of New Jerusalem. 

[The foundations of the wall. ]

Ver. 14. 'And the wall of this city had twelve foundations, andin them the names of the twelve apostles of the Lamb. ' In thesewords we have two things considerable:-First. That the city-wallhath twelve foundations. Second. That in these twelve are thenames of the twelve apostles of the Lamb. 

First. It hath twelve foundations. This argueth invincible strengthand support. That wall that hath but one foundation, how stronglydoth it stand, if it be but safely laid upon a rock, even so stronglythat neither wind nor weather, in their greatest vehemency, areable to shake or stir it to make it fall. But I say, how much morewhen a city hath foundations, twelve foundations, and those alsolaid by God himself; as it is said concerning the worthies of old, they 'looked for a city which hath foundations, whose builder andmaker is God' (Heb 11:10). 

'And the wall of the city had twelve foundations, and in them thenames of the twelve apostles of the Lamb. ' The wall, you know, Itold you, is the wall of salvation, or the safety of the churchby Jesus Christ, to which is adjoined, as the effect of that, thespecial providence and protection of God. Now this wall, saiththe Holy Ghost, hath twelve foundations, to wit, to bear it up forthe continuation of the safety and security of those that are theinhabitants of this city; a foundation is that which beareth upall, and that upon which the stress of all must lie and abide. Now, to speak properly, the foundation of our happiness is butone, and that one none but the Lord Jesus; 'For other foundationcan no man lay, than that is laid, which is Jesus Christ' (1 Cor3:11). So then, when he saith the wall of the city had twelvefoundations, and that in them also are written the names of thetwelve apostles of the Lamb, he doth not mean that this wall hadtwelve Christs for its support, but that the doctrine of the twelveapostles is that doctrine upon which both Christ, and grace, andall happiness standeth firm and sure for ever. And to signify also, that neither Christ nor any of his benefits can be profitable untothee, unless thou receive him alone upon the terms that they dohold him forth and offer him to sinners in their word and doctrine. If 'we, or an angel from heaven, preach any other gospel untoyou, ' saith Paul, 'than that which we have preached unto you, lethim be accursed. As we said before, so say I now again, if any manpreach any other gospel unto you, than that ye have received, lethim be accursed' (Gal 1:8, 9). 

[Second. ] 'And in them the names of the twelve apostles of theLamb. ' 'And in them their names. ' This makes it manifest that bythe foundations of this wall, we are to understand the doctrineof the twelve apostles of the Lord Christ, for their names areto it, or found engraved in the foundations. Thus it was with thedoctrine which was the foundation of the Jewish church; the firstpattern being delivered by the man Moses, his name was always soentailed to that doctrine, that at last it became common, and thatby Divine allowance, to call that doctrine by the name of Moseshimself. 'There is one that accuseth you, ' saith Christ, 'evenMoses in whom ye trust' (John 5:45). And again, 'For Moses of oldhath in every city them that preach him' (Acts 15:21). The sameliberty of speech doth the Holy Ghost here use in speaking of thefoundations of this wall, which is the doctrine of the twelve. Andin that he calleth the doctrine by the name of foundations, andleaveth it only with telling us the names of the twelve apostlesare engraven in it; he expects that men should be wise that readhim, 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 ofChrist, are here owned to be the foundations of this wall; andgood reason, for they, above all other, are most clear and fullin the doctrine of grace, and all doctrines pertaining to lifeand holiness. 'In other ages, ' saith Paul, it 'was not made knownunto the sons of men, as it is now revealed to the holy apostlesand prophets by the Spirit' (Eph 3:5). Moses was not fit for this, for his was a more dark and veiled administration; while Mosesis 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 allinferior 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 thekingdom of heaven is greater than he' (Matt 11:11). 

The apostles, above all other, were the men that were with the LordJesus all the time, from the baptism of John, even until the timehe was taken up into heaven; they saw him, heard him, and discoursedwith him, and were beholders of all the wondrous works that hedid; they did eat and drink with him after his passion, and saw, after he was risen, the print of the nails, and the spear withwhich 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 allthings from the very first, both touching his doctrine, miracles, and life, therefore he said unto them in chief, Ye shall be witnessesunto me, both in Jerusalem and all Judea, and in Samaria, and untothe 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 withthe Holy Ghost, that they out-stript all the prophets that everwent before them; neither can I believe that in the best of timesthere should be any beyond them; yet if it should so fall outthat a dispensation should come in which they should have, as tothe pouring forth of the Spirit, their equals, yet it could notfollow, that therefore the gospel should be offered in other termsthan they at first have offered it, especially besides what hathbeen said of them, if you consider to them it was said, 'Whatsoeverye shall bind on earth, shall be bound in heaven; and whatsoeverye shall loose on earth, shall be loosed in heaven' (Matt 18:18). They, as to their doctrine, were infallible, it was impossible theyshould err; he that despised their doctrine, despised God himself. Besides, they have given in commandment that all should writeafter their copy, and that we should judge both men and angelsthat did, or would do otherwise (1 Thess 3:8; Gal 1:8). 

Timothy must have his rule from Paul, and so must holy Titus. Allwhich, if we consider it, the Holy Ghost speaks to the purpose, in saying that in the twelve foundations are found the names ofthe twelve apostles of the Lamb. They are called the chief, andsuch as have laid the foundation, and others build thereon, andthat as no men have laid the foundation but they, so none can layeven that foundation otherwise than they afore have laid it (1 Cor12:28; Eph 4:11, 12; 1 Cor 3:6-11; Heb 6:1-3). [7]

[Consideration from these words. ] 'And in them the names of thetwelve apostles of the Lamb. ' These words, then, teach us twothings worthy of our Christian consideration. 

First. That God hath given to every man a certain and visible markto aim at for his salvation, or to build his soul upon, namely, the doctrine of the twelve apostles of the Lamb. For in that hesaith their names are in the foundations, it is better for us, all things considered, than if he had said in them was the nameof God himself; that is, it is more easy to see this way, throughthe mist of our carnality, what the mystery of his will shouldbe, which is, that we receive Christ according to their doctrine, words, writings, epistles, letters, &c. , their names, I say, beingthere, God counts it as the broad seal of heaven, which givethauthority to all that doctrine whereunto by themselves they areprefixed and subscribed; not where they are writ by others, butby themselves. I say, as the token of every epistle, and of theirdoctrine for truth, the which Paul insinuates, when he saith thathis 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, anapostle, I, a wise master-builder, I, who am in my doctrine oneof the foundations of the wall of salvation, I have written untoyou (1 Cor 11:5). And, as I said before, there is reason it shouldbe thus: for as he who was the foundation of the Jewish church, even Moses, received the pattern of all his order from the mouthof the angel in Mount Sinai, so the twelve received their doctrineof faith and manners, the doctrine of the New Testament, from themouth of the Son of God himself, as from the mouth of the angelof 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 thefoundations, this shows us the reason of the continual standingof this Jerusalem; it is built upon the doctrine of the twelveapostles of the Lamb, and standeth there. For, observe, so long ashe sees this holy city, he sees her standing upon these foundations;but he saw the city till she was taken up, therefore she continuedas being settled for ever upon them. Indeed, the primitive city, orfirst churches, was built upon these foundations, and had also, so long as they there continued, sufficient supportation andupholding by that means (Eph 2:20-22). But then, as I have showedyou, the wall of her salvation, and the wall of God's specialprotection, stood at a distance each from other, and were notso conjoined as now they will be. Wherefore they then, to answerthe type, did fall into the ditch that was between, and throughtheir foolishness provoked God to remove the wall of his outwardprotection 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, andfor ever fastened upon the foundations, [8] therefore it abides forever, and ascends higher and higher; yet not from the foundations, but by them into heaven: 'Behold, ' saith God, 'I have graven theeupon 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. ' Thisword twelve must be warily understood, or else the weak will beready to stumble and take offence; wherefore, to prevent this, consider, First. The twelve must be them twelve that were with the Lord Jesusfrom the baptism of John until the day in which our Lord was takenup (Acts 1:22). 

Second. These twelve are not neither to be considered simply as twelveChristians, or twelve disciples; but as their witness of the LordJesus-they being with him from first to last-were a twelve-foldwitness of him in all his things; a twelve-fold seeing with theireyes, a twelve-fold hearing with their ears, a twelve-fold handlingalso with their hands, and feeling of the Son of God. As one ofthem said, 'That which was from the beginning, which we have heard, which we have seen with our eyes, --and our hands have handled ofthe word of life:--that which we have seen and heard, declare weunto you, that ye also may have fellowship with us, ' &c. (1 John1:1, 3). Now this being thus, it followeth that the doctrine of theother apostles, as of Paul and Barnabas, was still but the doctrineof the twelve; their doctrine, I say, and no other. Wherefore, as Ephraim and Manasseh were dissolved into the twelve tribes, sothese two, with all other the apostles of Christ, are dissolvedinto the number of the twelve, because their doctrine is only thedoctrine of the twelve; for they centre in their doctrine; theirlength, and breadth, and depth, and height being the doctrine ofthe twelve. So, then, the names of the twelve being found in thefoundations of this wall, it argueth that that doctrine is onlytrue that is the doctrine of the twelve eye-witnesses of theLord Jesus. And again, that at the day of Antichrist's fall, thisdoctrine shall be in its former purity, and bear the sway, andfor ever hold up the wall of safety for the inhabitants of NewJerusalem. And indeed this doctrine, that the doctrine of the twelveis 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 centeredthe author to the Hebrews, yea, here centered Paul himself, withall the Old and New Testament. The doctrine of the twelve must bethe opener, expounder, and limiter of all doctrines; there alsomust 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 thestart of him; for they both had the Spirit as he, and more thanhe. Besides, they together with this, did feel, see, handle, andreceive conviction, even by their very carnal senses, which othersdid not; besides, their names also are found in the foundationsof this saving wall, as being there engraved by God himself; whichputteth all out of doubt, and giveth us infallible ground thattheir doctrine is only true, and all men's false that do not keepwithin the bounds and limits of that (Luke 1:2; Jude 3, 17; Heb2:3, 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 twelveapostles being in the foundations of this wall, and the names ofthe twelve tribes being upon the gates of this city, it givethus to consider, that at the time of the building of this city theJews and Gentiles shall be united together, and become one body;which very consideration must needs be to the Jews a great encouragementto have in mind at their conversion (Rom 11: 1 Peter 1:1). For itplainly signifieth that our New Testament preachers shall carryin their mouths salvation to the Jews, by which means they shallbe 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 twelveapostles of the Lamb, he doth implicitly exclude all other, ofwhatever tribe they pretend themselves. It shall not be then asnow, 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 twelveapostles of the Lamb. 'If any man teach otherwise, and consentnot 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 soulsinto this city; and that the same doctrine is the doctrine thatkeepeth up the wall of their salvation about them, when they areentered 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 measurethe 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 andagree with that. Under the law, I find that all things pertainingto 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, itwas the laws, statutes, and ordinances which were given to Mosesby the Lord in the Mount Sinai, for thither he went to receivehis orders; and according to the pattern there showed him, so hecommitted all things by writing to them that were to be employedin the workmanship of the holy things pertaining to the rise andcompleting 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 notto do it, he was to fall under the penalty that by the same lawalso was prescribed against the offenders and transgressors (Num15:30, 31). I find also, that when the temple was built in the daysof Solomon, all things were then done according to the writingthat David made, when the hand of God was upon him, when he madehim understand all the work of this pattern (2 Chron 3; 4; 1 Chron29:3-7; 28:19). 

Thus again, when Josiah went about to bring to pass the reformationof the church of the Jews, and their instruments of worship, after their revolting, he goeth to the law of God, and by thatunderstanding what was out of order, and how to put all thingsinto order, he so did reduce them to their former manner. The sameway also went Ezra and Nehemiah at the rebuilding of the templeand 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, thathere you read of, it is nothing else but the pure and unspottedWord of God; by which both the city, gates, and wall of thisJerusalem are regulated. Which word, by the holy prophet, is alsocompared to gold, and is said to be above 'much fine gold' (Psa12:6; 19:10). 

I find in the vision of the prophet Ezekiel, that the angelthat there is said to measure the city, which was a type of ourJerusalem, he appeared with a line of flax in his hand, to measurethe pattern withal (Eze 40:3); which very phrase doth show usthat this was but the type, and an Old Testament business; but Johnhath his in a New Testament style, and that in the most excellentmanner of language, to signify that his city, or the city thathe 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 withshadows, 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 firstthat this city was the church of God that should be in the latterdays; but yet not the church disorderly and confusedly scatteredhere and there, without all visible order and discipline, but thechurch brought into exact form and order, lying every way leveland square with the rule and golden reed of the New Testament ofChrist; wherefore he calleth it a city, a city under rule. Thusit 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 stonesand timber, but every one of them must be such stones, and suchtimber, and must also come under the rule and square of the workman;and so being fitted by hewers, saws, axes, and squares, they werefitly put into the building (1 Kings 5:17, 18; 7:9-12; 1 Chron22:2). By this, then, we may see with what a holy, exact line, rule, and order, this church and city, at this day, will be compactand built; the members must be all such as shall be made fit forthe city of God by the hewing words of the prophets (Hosea 6:5). They must join in Christian communion also according to the goldenreed of the New Testament, and ministration of the Spirit. Indeed, all the time of the reign of Antichrist, the church, as she wasa holy temple in the Lord, so she was measured with reference tothe truth of her grace, and invisible condition (Rev 11:1, 2); butas she is to be a city, so she then is to be trodden down, and tolie without all form and order; but when Antichrist is dead, sheshall again come into mind, be considered, reared, built by measure, and inhabited. And observe it, as the rule of the carpenter isof use in building, from the first appearance of the laying of astone in order, even till it be in every point and part complete, so the golden reed with which the angel is here said to measurethe city, &c. , is to be of use from the first foundation even tothe laying of the last stone thereof; as was also fore-showed bythe 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 herconstitution and fellowship. Now when God is said to measure, heis 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 intentionto throw down and destroy. Thus he measured the city before shewent into captivity, and the ten tribes before they were carriedaway beyond Babylon, because they lay cross to his word, and hadperverted 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 thatshe might be built and set up. Wherefore, as I said, the line orgolden reed that is now stretched forth to measure this city, it isto the end that all things may be in right form and order, 'fitlyjoined' 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 thatall her limits and bounds were now apparent, that all things, eventhe 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, wouldnot lose a form or ordinance of all the forms and ordinances ofhis temple; so when city-work comes up, he will not lose an inchof the limits, and bounds, and compass of his city, she shall befull as large, and of as great a compass every way, as is determinedof her; as he saith by the prophet, 'All the land, saith he, shallbe turned as a plain (this is that which a little before is calledthe new heaven and a new earth); that is, there shall be a smoothface upon the whole earth, all snugs, and hubs, [10] and hills, andholes, shall now be taken away, even 'from Geba to Rimmon, southof Jerusalem: and it [the city] shall be lifted up and inhabitedin her place, from Benjamin's gate unto the place of the first gate, unto the corner gate, and from the tower of Hananiel, unto theking's wine presses' (Zech 14:10). The four places here mentionedin this verse, they do seem to be the four corners of the city ofold; at which places the city bounds were set; and in which verycircle the prophet tells us, but with gospel language, she shallbe settled again. 

[The gates measured. ]

'And he measured the city, ' and the gates thereof. This was figuredforth by the vision in Ezekiel, for in it he saw the angel go fromgate to gate, and saw him take the exact and distinct measure ofevery one thereof; nay, not only of them in a general way, butof the thresholds, the porch, the posts, and the faces of theirentrances; he measured also every little chamber that was aboveupon 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, ashe 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 hadsaid, he measured the entrance, strength, and goodly countenanceof him, with the mansions of glory that are to be enjoyed by everyone 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 oneshall find in the Lord Jesus that entereth in by him; and to measureall 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 reedis the Word of God. Now the city and the gates thereof, are saidto be measured by this golden reed: which, I say, can be nothingelse but an opening of all the excellencies of Christ, as he isthe gate of the sheep, even by the full sway, power, majesty, andclearness of the Word. The Lord help us! Christ, as he is the doorto God, and to all gospel-privileges, is now strangely handled, andso hath been of a long time among the sons of men; some of themmaking him the very in-let to all the vile and abominable crew inthe world, counting all that are pliant to their ungodly humours, the saints of the Most High, and Christ the door and gate throughwhom they have right to enter; and to whom belong the delicates ofthe precious things of God, even those which he hath most choicelylaid up and reserveth for none but those that unfeignedly turn frominiquity, and walk with him in the newness of the Spirit. Othersagain do shut up the gates against the godly, labouring with mightand main to hinder those that labour to enter, that fain would doit unfeignedly (Matt 23:14; 2 Chron 29:7). [11] Others again dolabour all that in them lies to deface the gates, to take awaytheir beauty: like him that took the gold from off the doors andgates of the temple (2 Kings 18:16). Rendering Christ a low andcarnal business, &c. But at the measuring-day, at the day whenthe golden reed shall be the alone rule: then you shall see thiscity, and her gates discovered in their own glory, holiness, andbeauty. For though in our affliction under antichrist, our templeand 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 theuncircumcised, yet all shall be recovered and brought into orderagain by the golden reed of the word of God. Which thing was figuredforth to us by the good man Ezra the scribe, who at the restoringof Jerusalem took review of all the things pertaining to thecity, both touching its branches and deformity, and also how toset all things in order, and that by the law of God which was inhis hand, even according to the writing thereof (Ezra 7:14; 8:34;Neh 8:9). And whosoever doth but read the history of Ezra andNehemiah throughout, they shall find that by the Word of God theybrought all things to pass; all the ordinances of the house and cityof God into their right and holy order. And indeed the measuringof the city and of the gates thereof, which is Christ the way, itcan be nothing else but a bringing of them by the right understandingand 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 communionwith God and all happiness, is in all these things unsearchable, and passing knowledge, being filled with these things beyondthought, 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 usthat all things now are according to the rule of the Word: theinhabitants are according to the Word, the entrance is accordingto the Word, yea, and so is the safety of it also, even a fenceto fence them from their enemies; even a fence on every side, thatthey may be at ease and rest, and be no more a tossing to andfro. 'O thou afflicted, tossed with tempest, ' saith he, 'and notcomforted, [I will do many good things for thee]--In righteousnessshalt thou be established: thou shalt be far from oppression; forthou shalt not fear; and from terror, for it shall not come nearthee' (Isa 44:11-14). 

Touching the wall, what it is, I have spoken already; thereforehere I speak only to the measure of it, which measure is only thefulfilling all those promises and engagements of God that are madeto New Jerusalem, for her safety and continual defence; and thatnot 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 theinhabitants of this Jerusalem, 'We were bondmen, yet our God hathnot forsaken us in our bondage, but hath extended mercy unto usin the sight of the kings of Persia, to give us a reviving to setup 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 adversariesof this holy and beloved city, that the greatest of them shallnot once dare to peep or mutter[12] against her any more. 'God isknown in her palaces for a refuge. For, lo, the kings were assembled, they passed by together, they saw it, and so they marvelled; theywere 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 saidof the building of the wall after the captivity: when the enemiesand all the heathen saw it was finished, 'they were much cast downin their own eyes' (Neh 6:15, 16). 

The regulating of this city by this golden reed, and the measuringthe gates and wall by this word, when finished, will then causeall that have skill in singing the Lord's songs, and of liftingup the praises of God in this city, to gather themselves togetherto 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 thepeople, this city, with the gates and wall thereof (Neh 12:27-47). 

Wherefore in the mean time, between this and the building of thiscity, let Jerusalem come into your mind, and walk about her, 'goround about her, ' inquire by the Word what God hath said of herstate, strength, safety, ease, peace, and blessed tranquillityin the latter days, 'tell the towers thereof. Mark ye well herbulwarks, consider her palaces, that ye may tell it to the generationsfollowing' (Psa 48:12, 13). 

[The form and measure of the city. ]

Ver. 16. 'And the city lieth four square, and the length is as largeas the breadth: and he measured the city with the reed, twelvethousand furlongs, the length, and the breadth, and height of itare equal. '

'And the city lieth four square. ' These words do open unto you thematter yet more, to wit, that now both the city, gates, and wallwere exactly in their visibility according to the Word, lyingeven every way with that golden reed: for by four square you areto understand perfection, or an answering the figures that ofold did figure to us the completeness and perfection of the NewTestament order. 

For if you search the Scriptures, you will find that especially thegreat and principal instruments of God's worship in and under thelaw, their perfection was what here you read to be the perfectionof this city, even a four square. As for instance, The breastplateof judgment, on which were engraved the names of the children ofIsrael, 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 thetemple, they were to be four square: the altar of burnt-offeringslikewise, with the altar of incense, their perfect pattern was thatthey should be four square. The inward court, and outward court, with the posts of the temple, and tables on which they were toslay the sacrifices, they were all four square. Yea, the city inthe type, in the vision of Ezekiel, was seen to be of the sameframe and fashion every way, having just twelve gates, and on eachof the four sides three gates. Wherefore, when he saith the citylieth four square, it is as if he had said she lieth even withthe pattern or golden reed of the Word; even, I say, both in hermembers, doctrine, worship, and manners: for the things afore hintedunto 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 thematter yet more fully and distinctly; for as to the things that Imade mention of before, though they were to be made four square, and that their perfection lay exactly in that form, yet thesesquares did not lie in their height and depth, but in their lengthand breadth, just as you read here of the square of this city. Asto instance: The altars, though they were five cubits long, andfive cubits broad, yet but three high (Exo 27:1; 33:1; 1 Kings7). So the bases, they were a cubit and an half broad, and a cubitand an half long, yet but half a cubit high; the tables also onwhich 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 'thelength is as large as the breadth. '

Now by length and breadth here, we may yet observe another mysteryheld forth unto us; for by the breadth is held forth the perfectionof the rule, or law to which all Christians ought to yield theirhearty obedience: his commandment is exceeding broad (Psa 119:96). The breadth of which is signified, I say, by the breadth of thosethings that before you see to be the instruments of the worship ofGod. Now, as by breadth we are to understand the perfect latitudeand compass of the commandment; so by length we are to understandthe answerableness of the obedience of the inhabitants of thiscity; for indeed the perfection of Christian obedience lieth inan answerableness to the will of God; as it is said of the fatherand mother of John the Baptist, they walked in all the commandmentsof the Lord blameless (Luke 1:6). And of Anna, that she continuedwithout 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 lawis broad in commanding. The law commands right obedience, and theChristian giveth it; the law commands continual obedience, andthe Christian giveth it; the law commands universal obedience, andthe Christian giveth it. He giveth it all these sorts of obedience, 1. By the person of Christ, for he is his righteousness (1 Cor1:30). 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 loveof the Spirit, which the apostle calleth the fulfilling of the law, that is, an answering the breadth of its command by the length ofobedience (Rom 13:10). Wherefore when he saith the length is aslarge as the breadth, he would have us understand how perfect inholiness these blessed souls will be at this day; and indeed, thisis it that is by God expected to be in this city at this day. Asthe angel with his measuring-line said to Zechariah, I am going 'tomeasure Jerusalem, to see what is the breadth thereof, and whatis the length thereof' (Zech 2:2). To see whether their doctrinebe 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 thatwhich went before; the former measure pointing at the breadth ofher commandment and the length of her obedience, but this at theglory and fulness of her mansions and portions; for after he hadsaid the city lieth four square, and that the length is as large asthe breadth, which is the full and complete effect of that firstmeasure, he comes over again with another measuring, saying, 'Andhe measured the city, --twelve thousand furlongs'; as who shouldsay, he measured the city, gates and wall first, and found themall exact, and according to the golden reed; and after he had sodone, he measured the city with the reed twelve thousand furlongs. 

'He measured the city with the reed'; that is, he measured out tothe city, he measured for the city, for its lot and portion, twelvethousand furlongs. Which very thing you find in the vision of theprophet Ezekiel; for after ha had measured the city, the vessels, with the instruments of worship, I say, when he had done this, hecomes again with an afterwards, to measure the city, her portionsand mansions (Eze 47:1, &c. ). Wherefore I say, these words do referto her portion that she is to enjoy of her God, as the formerreferreth to her duty and obedience. 

Now that which maketh me conclude that this latter measure isa measure distinct from the former, and that it relateth neitherto the exactness of rule, nor the completeness of obedience, butonly to the largeness of the portions that God will allot for thysons and daughters, thou city of God; it is, First, Because this is the biggest measure. For I find, by consideringthe Scripture, that as the persons and things pertaining to theworship of God were to go according to the rule of this goldenreed, so also the portions that pertained to the persons worshippingwere to go by rule and measure also, as here he saith he measuredalso 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 biggestmeasure; the spoons, cups, flagons, snuffers, basons, candlesticks, and pans, which were the instruments of worship, were not so largeas the chambers in the temple, and the compass of the holy land, which were the mansions and [the] portions of the church. SeeJoshua 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 ofit, it most exactly agrees with the portions that are measuredout to this city by the angel before Ezekiel, which is a measuringforth so much land for the portion of the prince, so much for theportion of the priest, and so much for the portion of the twelvetribes. Yea, the very phrase, twelve thousand furlongs, alsoimplieth such a compass of ground, by which we find the holy landhath 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 thisdescription of this holy city that any place doth give us thatground to speak to her measure of portion as this; and it would seemstrange to me that the description of this city given by Ezekielshould be more complete than this that is given by our prophetJohn; for Ezekiel doth most amply set forth her portions, evendistinctly, for prince, priest, and the tribes in particular. Thistherefore is to be understood of the portions of the city whichJohn did see were measured out unto her immediately after he sawthe breadth of her rule and the length of her obedience. Onlyconsider 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 theportions of the saints in the New Jerusalem, as if he intendedchiefly that their portion should consist in outward happiness, and in the enjoyment of such and such a portion or compass ofground: yet consider that these are but metaphorical and borrowedexpressions, spoken to our capacities, under which is indeed includedthe nature of our blessed and spiritual food and nourishment. You know it is usual for the Holy Ghost in Scripture to call thesaints sheep, lambs, heifers, cows, rams, doves, swallows, pelicans, and the like; and also to call their food, their spiritual andheavenly food, grass, provender, wheat, wine, oil, grapes, apples, figs, nuts, and the like also; all which are but shadowish andfigurative expressions, even as this of the measure of the twelvethousand 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, thatwhich John saith here is twelve thousand furlongs, Ezekiel tellsus it lieth on this side and on that side of the bank of the riverof the water of life (Eze 47:8, 9). Now I think there is none so muchvoid of understanding as to think this water of life is anythingelse but the precious grace of God, in and through the Lord Jesus. Wherefore the ground or measure for portions, it is nothing elsebut our spiritual and heavenly food, even spiritual grace, andgifts, and comforts, that the holy ones of this city shall mostplentifully partake of and enjoy. And so indeed the prophet alsosaith, speaking of the portions of the holy land for this city. 'The increase thereof, ' saith he, 'shall be for food unto themthat serve the city, and they that serve the city shall serve itout of all the twelve tribes of Israel' (Eze 48:18, 19). Out ofthe twelve tribes, that is, out of the twelve thousand furlongs, which is the portion of the tribes. This is according to thesaying of the prophet David, 'He maketh me to lie down in greenpastures, he leadeth me beside the still waters' (Psa 23:2). Andagain, 'For the Lamb which is in the midst of the throne shall feedthem, and shall lead them unto living fountains of waters' (Rev7:17). 'For your shame, ye shall have double; and for confusion, they shall rejoice in their portion: therefore in their land theyshall possess the double; everlasting joy shall be unto them' (Isa61:7). 

Thus you see the measure of the city, gates, and wall, and theeffect of that; and thus you see also the measure of the portionfor the city, with what it is: wherefore it remaineth that we seewhat 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. ' Beforehe told us that the length was as large as the breadth, which Ithen told you did signify the nature of her rule and the measureof her obedience. But now he adds and saith, that both in lengthand breadth and in height she is equal. Wherefore in that he addsat last a squareness of height to her squareness of length andbreadth; and also in that he adds it not before he had told us ofthe measure of her portions, he would have us to understand thatas the rule in which this city shall walk shall be complete, andas her obedience to that rule shall be complete, so her enjoymentof God and his grace at that day shall be proportionable also. Sheis square in her rule, square in her obedience, and square in herenjoyment of God and his goodness: the length and the breadth andthe height of it are equal. Indeed the Scripture saith, that inkeeping his commandments there is great reward (Psa 19:11). Andagain, 'This man shall be blessed in his deed' (James 1:25). Thisshoweth unto us then what glorious days these will be to the houseand city of God, even days in which saints shall see the mind ofGod clearly, have hearts to do it completely, and have continuallythe answerable enjoyment of God and spiritual happiness. Now willhis paths drop fatness with a witness! (Psa 65:11). And now willhe meet 'him that rejoiceth and worketh righteousness, those thatremember thee in thy ways' (Isa 64:5). And the length and the breadthand the height of it are equal. Wherefore the prophet in the visionof the measures of the portions doth observe that there was asquareness in them, as well as in their ordinances and obedience:and hence it is that he tells us that every little chamber was onereed broad and one reed long (Eze 40:7). And again, the oblation, that is, the portion for the tribes, shall be five and twentythousand (Eze 48:20). By five and twenty thousand ye shall offerthe holy oblation FOUR SQUARE, with the portion of the city. 

Again, In that he saith the length and the breadth, and the heightof it are equal, he showeth us how fit this city at this day willbe even for the kingdom of heaven and glory. For observe, thatas the rule, obedience, and comforts of God, do make this citya square city, both in height, and length, and breadth; so theholiest of all, which was a type of heaven (Heb 9:24), was of thesame fashion also. It was twenty cubits high, and twenty cubitslong, and twenty cubits broad: the length, and the breadth, andthe 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 thepetition, 'on earth as it is in heaven' (Matt 6:10); so will thiscity be at this day fit to enter into the holiest place; even asfit as one four square is to shut into another. Here is a four squarecity for a four square heaven; and the length and the breadth ofit are equal. Wherefore it is upon this account that this city, at her appearing, is said to be adorned and prepared as a brideis for her husband, which we all know is the most perfect andcompletest attire that is possible to be got. And therefore itis, again, that at the coming of the Lord those that go in withhim 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 fortyand four cubits. ' This measure of the wall that here he makethmention of is also distinct from the former measure, where he issaid to measure the city, gates, and wall; and it refers to sucha wall, or to such a part of the wall in such a place. For I findthat though the wall of this city in general is that which shallencompass the New Jerusalem round, yet this wall is in some place, and for some reason, of another manner and measure than the wallis in general, as it compasseth round the city, which part of thewall is called the broad wall, the wall upon which even half ofthe 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 itsanswer in the antitype; I find that a little distance from Jerusalemthere 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, Ifind by the Scripture that against this Tophet, this unholy andprofane place, was the broad wall of the city for the defence of thesanctuary erected, and reared up. He measured, saith the prophet, by the four sides, and it had a wall round about, five hundredreeds long, and five hundred reeds broad, 'TO MAKE A SEPARATIONBETWEEN THE SANCTUARY AND THE PROFANE PLACES' (Eze 42:20). Whichwall could not be that wall which compasseth the city, because itwas but five hundred reeds long: for take the measure of this wallin its largest measure, and it is, if you count a reed for thatwhich we count a pole, but twelve furlongs, which compass willscarce go round many market towns; especially if, together withthis, you consider the breadth of the wall, whose breadth is aslarge as its length; wherefore now there is not room enough for acity so big as a cottage to stand in the midst thereof. I speakthis, to show you that the wall in this place is not the wall thatgoeth round about the city, but the wall that is placed just betweenthe sanctuary and Tophet, or hell itself. Now though Ezekiel andJohn do differ touching their count about the thickness of thiswall, it is not so much to signify the walls are not one and thesame, as to show us that the one, to wit, Ezekiel's wall, was toencompass a worldly sanctuary, but John's to encompass a spiritualand heavenly; wherefore Ezekiel's must be of so many reeds longto go round about the material sanctuary, as a type; but Johncomes more to the spirit of the matter, and showeth us what thesanctuary, wall, and the like should mean; for by sanctuary weare to understand, even in the Old Testament, a place of safetyand 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 takeshelter in Christ; but to no purpose, for in the very face ofTophet, even between it and our place of sanctuary, is fixed aninvincible and impregnable mighty wall, to keep in safety thosethat have fled to Christ for shelter. Now I say, in that John tellsus this wall is an hundred and forty-four cubits, and waives themanner of the measure of Ezekiel, it is to show us that this wallis for the safety of the hundred and forty-four thousand that havetaken sanctuary in Christ, that is, all the holy and truly gracioussouls that are with him on the Mount Zion, having his Father's namewritten in their foreheads (Rev 7; 14:1-3). Both numbers, I say, being twelve times twelve, implying a sufficient safety for allthat are sincerely and truly gracious. 

And now to bring down the matter to our New Jerusalem state: forthough it be true in all ages, that there is between those that havetaken sanctuary in Christ, and the bottomless pit, an invincibleand mighty wall of grace and heavenly power, and of the merits ofChrist, to save to the uttermost all and every one that are thusfled to him for safety (Heb 7:25, 26), yet there is something init more than this, for those that come into the days and state ofthe New Jerusalem. For, I say, this wall being it that makes aseparation between the sanctuary and the profane place in general, and yet being spoken of as a thing extraordinary, and accompanyingthe state of this new city only, it implieth that at this day thesaints shall have that shelter by this wall from all the forceof hell, and the damned spirits that now from Tophet afflict them, that they never had before. And therefore you find at the beginningof the thousand years, which, as I conceive, is the time of thebuilding of this city, a mighty angel is said to come down fromheaven to lay hold of the dragon, that old serpent, called thedevil and Satan, and to bind him a thousand years; which done, hecasts him into the bottomless pit, and there shuts him up, to theend he should deceive the nations no more (Rev 20:1-3). The effectof which will be not only a delivering of the saints from outwardpersecution, but also from being any more assailed with eitherwicked and erroneous doctrine, or fierce and fiery darts from theprince of darkness, which now many of them are so much annoyedand afflicted with; now the church will be free from those hellishsuggestions to blaspheme, to despair, and the like, that her membersdo yet most dreadfully and sadly meet with. For observe, this oldtempter is said to be tied up, or to be cast into the bottomlesspit, first as he is a dragon, under which name he goeth in thisbook, in his persecuting the church (Rev 12). Secondly, he issaid to be shut up, as he goeth under the name of a serpent, underwhich name he went when he fomented his devilish and damning seducingdoctrine to our first parents; the which the Spirit expresslyseems 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 thedevil, and Satan, under which name he goeth commonly in the NewTestament, when he provoketh and stirreth up our lusts, and whenhe labours to drive us into all manner of unbelief, distrust, despair, and so consequently into murmurings and blasphemy againstGod (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 allits glory, and when it performs every part and piece of its officeto the full, then shall Satan be bruised under our feet indeed, and then shall Jerusalem be called the joyous city, and her peoplea 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 thereforeif I be not rid of that at that day, should I live till then, whythough there should be no devil to afflict me, I shall feel andmeet with sorrow and trouble enough. I answer thee: First, I darenot say that at this day thou shalt be in every sense without thyevil heart in the midst of all this glory, tempted soul. Yet I saythus much to thee-

First. Where there is no devil to tempt, though the saints willyet 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 andafflict the soul like arrows whose heads are poisoned. Christianshave a great deal of ease, when God doth, even at this day, withholdthe devil for a season, though yet they have their own lusts, overthey have when the devil and their own lusts are suffered to meetand work together. Yea, the Lord Jesus himself, who had no sin, yet in the temptation was fearfully handled and afflicted withthe devil, though all the while, I say, he kept him at stavesend, [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, inthe conflict, the angels came to minister to him (Mark 1:12, 13; Col2:14, 15). At the time of his agony also-in which agony, doubtless, Satan had a great hand to afflict him-you see his complaint, howthat he was sore amazed, and exceeding sorrowful, even unto death, being so laden with heaviness and sorrow that he was scarce able tostand 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 fierydart that we think comes either from ourselves, or from heaven, and God himself; but not by this wall, this broad wall, this sorrowwill be cut off. 

Secondly. Again, when Satan is thus tied up, we shall, togetherwith this mercy, receive such a plentiful pouring forth of theHoly Ghost, that though there will remain in us still remaindersof our corruptions, yet, by the plentiful indwelling of the HolyGhost, and the joy and peace and heavenly sweetness thereof, thesethings shall lie like lean, withered, blasted things. The reasonof that power and that strength, that our lusts have to this dayin our hearts, it is because they are so lean, and thin, and weakin the things of God. Strong grace makes corruptions weak, andstrikes them thorough, laying them at the point of death, alwaysgasping for life. Thus it was with Moses, he had such grace in hissoul, and such communion with God, that though he had yet a body ofsin 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 powerfulin him. Indeed God saith, that upon the land of his people shallcome up briars and thorns; 'yea, upon all the houses of joy in thejoyous city; because the palaces shall be forsaken, the multitudeof the city shall be left, the forts and towers shall be for densfor ever, a joy of wild asses, a pasture of flocks; until the Spiritbe poured upon us from on high, and the wilderness be a fruitfulfield, ' &c. (Isa 32:13-15). And then 'the Lord shall defend theinhabitants of Jerusalem, and he that is feeble among them at thatday shall be as David, and the house of David shall be as God, asthe angel of the Lord before them' (Zech 12:8). 'The inhabitantshall not say, I am sick; the people that dwell therein shall beforgiven their iniquity' (Isa 33:24). 

'And he measured the wall thereof, an hundred and forty and fourcubits, according to the measure of a man, that is, of the angel. ''According to the measure of a man. ' The man Christ Jesus. For themeasure of this city, or the golden reed with which this city isthus measured, it is his, his word and law of the New Testament. All judgment is committed into the hand of the Son; and God 'hathgiven him authority to execute judgment also, because he is theSon of man' (John 5:27; 12:48). 

'According to the measure of a man, that is, of the angel. ' Thisangel is one of the seven that had the seven last plagues to executeupon the man of sin (Rev 21:9), and yet he saith the measure isaccording 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 bethose that are his instruments to pour forth the seven vials fullof the seven last plagues upon the Antichristian harlot. For they, with their plagues, will both destroy what standeth in implacableopposition, and will subject the rest, and bring them intoa correspondency with the word and will of God, as I have showed. Whence note, that they of his servants that God shall use to pourforth his last and most dreadful plagues upon the whore, they arethey 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 tellhow to measure this city. 'The righteous men, they shall judgethem, ' that is, the Antichristian harlot, with her wicked andadulterous daughters, 'after the manner of adulteresses, and afterthe 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, andfoundations, with the measure of each. And now it remains that Ispeak 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; andthe 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 walland city itself; and that, as you see, under the notion of twochoice metaphors. The wall is jasper, the chief of stones; and thecity is gold, the chief of metals. 'And the building of the wallof it was of jasper, and the city was pure gold. '

This jasper is that stone, in the light of which this city is saidto descend, as in the light of a stone most precious. Now, asthere he saith she descended in the light of this stone, so herehe saith this stone is the wall thereof. 'And the building of thewall 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 inher own keeping, but in the keeping of Jesus Christ. He with hisbenefits doth compass her round, and by him alone she lieth downin safety. Wherefore it is from this consideration that God dothsay 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 sonsand of daughters; I will give them an everlasting name that shallnot be cut off' (Isa 56:5). 

'And the building of the wall, ' &c. By this word building, we areto understand both the materials of the wall, the manner of theirplacing, and the instruments that God will use for the setting upthereof. Now, to speak properly, this wall being the Lord JesusChrist himself in his precious merits, benefits, and offices, thebuilder hereof must needs be God himself, for he it is that hathmade this Christ for us a safeguard and defence, by making of himour wisdom, righteousness, sanctification, and redemption, bywhich he doth encompass us round on every side, and that at everymoment 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 wallafter the destruction of Antichrist, and so long after Christ wassent, and made these things in his own person, to his beloved andblessed church. Wherefore the building of this wall that is herespoken of, it must be understood of the recovering again thepurity of those doctrines, in which the Lord Jesus, with all hisbenefits, is found and made ours, for our everlasting defence andsafety. For we find that the king of Babylon, who was a type ofour Antichrist, when he came up against Jerusalem, the type ofour primitive church, he brake down their city, destroyed theirwalls, rifled their houses, and killed their children; whose steps, I say, our Antichrist follows to a hair, in treading down theprimitive church, corrupting her doctrines-which are her safeguardand wall-also robbing and spoiling the houses of God, and killinghis children with a thousand calamities; turning all the heavenlyframe and order of church government into a heap of rubbish, anda confused dunghill (Psa 74:4-7). 

Wherefore the building again of this wall is to be understood of therecovering, and settling, and fastening the doctrines of Christ, as afore, in which doctrines he in all his benefits is wrappedand held fast for ever. I say, a recovering of them, and settinghim up again in his primitive and pure glory, of being our priest, prophet, and king in his church, and a giving unto these officestheir own proper length, breadth, height, and depth, letting themrule in all their force, glory, and majesty, and authority, forthen will be golden days, and not till then; then, I say, whenthe several offices of the Lord Jesus do rule in their own natureand 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 donot yet shine in that purity, nor so stand in their proper placesas they shall do at the coming in of New Jerusalem. The wall liesyet but as a heap of rubbish; the offices of the Lord Christ areto this day by many preachers confounded, and removed to and fro, even like loose and rolling stones. These offices, also, are byothers attributed to Antichrist, and his children of iniquity; butat this day the nations shall know themselves to be but men, andthe 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 shallevery tower and fortress on this wall be placed as in the daysof old; which towers and fortresses are the glorious names andattributes of the Father and Christ; for the name of the Lordis a strong tower, the righteous flee into it, and are safe. Andagain, thou hast been a shelter to me, and a strong tower fromthe enemy. Wherefore now, I say, shall the name of God, as Lordof all, and Father of his church, with the names of the Son, asHead, 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 whichthis city continually shall suck the milk and nourishment of theunsearchable grace of God to them (1 Peter 2:1, 2). To all whichshall be added many new pieces of timber in the wall, for so itwas in the type at the rebuilding of the city (Neh 2:8). By whichnew pieces I gather, that the special providence of God, and hisprotection, shall be at this day so fastened in this wall for thecomplete delivering of this city, both from hell and earth, thatshe shall stand in full force, safety, and peace, even till theheavens and the earth shall be no more. Now, when this wall isthus set up, even every truth and office of Christ in its own truenatural force, about this city, and when God, in his special andmost 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 conquestboth of hell and the world, even set up their banners on the severaltowers of this wall, and the standards that belong to the tribesthereof; then, I say, 'we will rejoice in thy salvation, ' O Lord, 'and in the name of our God will we set up our banners' (Psa20:5). And then shall the inhabitants of the world both wonderingand tremblingly say, 'Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army withbanners?' (Cant 6:10). O the names of God, of Christ, of hisoffices, and the power of his grace and promises! How will theyshine? In what glory will they appear? They will be even as awall of fire round about Jerusalem; and will not be, as now, in themind 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 howgreat is his beauty? corn shall make the young men cheerful, andnew wine the maids' (Zech 9:10). 'In that day thou shalt say, O Lord, I will praise thee; though thou wast angry with me, thineanger is turned away, and thou comfortest me. Behold, God is mysalvation; I will trust and not be afraid; for the Lord JEHOVAHis my strength, and my song, he also is become my salvation' (Isa12:1, 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 ofhis Spirit. The building of the wall of old was of God; but so asthat he did it by the hand of Nehemiah and his companions. I doobserve, in the completing of the city of Jerusalem of old, thatthere was first altar-work, then temple-work, and after that thebuilding 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 offeringsboth morning and evening, as every day required. 'But the foundationof the temple of the Lord was not yet laid' (Ezra 3:1-6). Thesealtar-men were those also that afterward built the temple; but yetby them was first of all repaired the altar, to signify that thefirst work that will be on foot at the beginning of the returnof the Christians from out of Antichristian Babylon, it will beto find out altar-work, that is, the priestly office of Christ, and to offer by him the prayers and supplications of the churchcontinually (Acts 19:9). Wherefore these altar-men, or these menin their altar-work, did figure out for us our famous and holyworthies, that before us have risen up in their place, and shookoff those relics of Antichrist that entrenched upon the priestlyoffice 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, werestout and valiant champions for God according to their light, anddid upon the altar of God, which is Christ our Lord, offer upmany strong cries, with groans and tears, as every day required, for the complete recovering of the church of God; the benefit ofwhose offering we have felt and enjoyed to this day; but by thisthe foundation of the temple was not yet laid (Ezra 3:6). 

Now after these arise another people, not another with respect toChristianity, but with respect to further light. [14] These men, though they keep the continual offerings upon the altar, as theother did, yet they are men also that are for temple-work; whereforethese 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 ofvisible believers, walking in the faith and holiness of the gospel, which believers are for separating from the unconverted and openprofane, and for building up one another an holy temple in theLord, through the Spirit (1 Cor 12:13). I say, a temple, or house, or church, separate and distinct from that confused heap of rubbishand 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 andlabouring 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 bythe 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 andgates for defence, and of building themselves houses or mansions ofrest and refreshment after all their hard usage under the tyrannyof the man of sin, that son of perdition (Isa 65:19-21). Whichcity-work will be then completed, when the church of Christ hathobtained a complete conquest and victory over the world, and hathgot her enemies and them that hate her, to lie at her feet, andto lick the dust of the soles thereof (Isa 60:14). For, as I havetold you already, temple-work, yea, when that is complete in thework, 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 underthe feet of the wicked and uncircumcised Gentiles; but when thecity is built, then Zion is become a stronghold, and about allher glory shall be a defence (Isa 4:5). Then she either drawethand allureth her adversaries to entreat her kindly, and to countit their honour to be under her protection, as did the Gibeonites;or else she breaks, and bruises, and subjects them to her byher power and authority (Josh 9). 'The daughter of Tyre shall bethere with a gift, even the rich among the people shall entreatthy favour' (Psa 45:12). 'In the last days, ' saith the prophet, 'it shall come to pass, that the mountain of the house of the Lordshall be established in the top of the mountains, and it shall beexalted above the hills; and people shall flow unto it. And manynations shall come and say, --Let us go up unto the mountain ofthe Lord, and to the house of the God of Jacob, and he will teachus of his ways, and we will walk in his paths: for the law shallgo forth of Zion, and the word of the Lord from Jerusalem. And heshall judge among many people, and rebuke strong nations afar off;and they shall beat their swords into plough-shares, and theirspears into pruning-hooks'; that force and power that they usedformerly to destroy the church of God, now they shall use it to doher service, even to break up the clods of the hearts of sinners, and to prune and dress the house of God, and vineyard of JesusChrist; 'nation shall not lift up a sword against nation, neithershall they learn war any more'; for the word of the kingdom of peaceshall bear sway. 'And thou, O tower of the flock, the strongholdof the daughter of Zion, unto thee shall it come, even the firstdominion; 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 keepthe worshippers, if they keep their order, but to keep the orderand worshippers both in order and continual safety, that they maybe for ever in the purest order. But now, though at the completingof this wall, and the building its towers, when they are finishedthere will be great peace; yet all the time that these things aredoing, 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 byjasper is showed unto us the matter itself; the matter thereforemust be, JASPER, Christ only, his Word, offices, and gloriousbrightness only; for indeed, whatever the special grace, protection, and providence of God will at this day be over this city, yet itshall 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 hima portion with the great, and he shall divide the spoil with thestrong; because he hath poured out his soul unto death: and wasnumbered with the transgressors' (Isa 53:12). O holiness, how willit 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 ofthe glory of the wall, he now comes to show us the glory of thecity that is within the wall. The city, saith he, is gold, it ispure gold. This was figured out by the golden candlesticks belongingto the tabernacle and temple among the Jews, which candlesticksdid 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 spokenof is the church in her highest and greatest glory. Its state wasalso figured out by the temple itself, whose beams, posts, walls, doors, and the like, were most famously covered over with gold (2Chron 3:5-7). It was also, though but leanly, represented to us bythe golden state of old Jerusalem in the days of Solomon the king, in which state gold was so plentiful in the midst thereof, thatsilver was nothing counted of among the citizens there in thosedays, 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 thegold of the land of Havilah (Gen 2:11); the gold of Parvaim (2Chron 3:6); the gold of Ophir (Job 22:24); the gold of Sheba (Psa72:15); and the gold of Uphaz (Jer 10:9). Now seeing he saith thecity is gold, yet not distinguishing what gold, or which, we maysuppose in this place he means gold of all these sorts; and indeedit is most agreeable to this text thus to judges. For the churchat this day shall be made up of the twelve tribes that are scatteredabroad, and of the Gentile nations both far and near; who, as theynow lie, are, for ought I can learn, at as great a distance, andas remote from one another, not only in knowledge and affections, but touching the places of their abode, as are the golden mines outof which the gold that I spake of before is digged and fetched. Thus shall gold, the golden saints of God, at this day be gatheredout of the several golden mines of the world, and be brought toKing Solomon, the Son of David, our Lord Jesus, to Jerusalem, withwhich he will build him a golden shining city, the joy of all theworld. 

'And the city was pure gold. ' Gold is the choice and chief of allmetals, both for worth, colour, and virtue; wherefore, when hesaith, 'The city is gold, ' you may conceive how rich and shining, and virtuous[15] this city will be; the riches of the whole worldwill be here, the beauty of the whole world will be here, and thevirtue of the whole world will be here; I mean spiritual riches, beauty, and health. Wherefore the rest of the world at this daywill be but as a crushed bunch of herbs in which is no virtue; orlike a furnace full of dross, out of which the gold is taken; orlike an old, crazy, and ruinous house, from which is departed allhealth and happiness; and indeed much like to this is that sayingof the prophet, to wit, that at this day the whole circumference ofthe world that is without the walls and privileges of this city, it shall be but like an old ruinous house, in which dwells nothingbut cormorants, bitterns, owls, ravens, dragons, satyrs, thescreech-owl, the great owl, the vulture, and the like most dolefulbirds. All their princes shall be nothing, saith the prophet, andwhen 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 havepacked up, and be gone for Jerusalem (Isa 34:10-17). So thatthe world, I say, will be left empty, void, and stripped both oftreasure, beauty, and health, at the day of Jerusalem's buildingagain. But O how melancholy a forlorn, beautiless world will thisbe at this day! It will be only the place of 'dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoeverloveth and maketh a lie' (Rev 22:15). It will now be the veryemblem of hell, as the church at this day will be the emblem ofheaven. Wherefore, as the church, as I showed you before, will bemost fit for her putting on of immortality and incorruption, so theworld will at this day be most fit to be swallowed up of the lakeand bottomless gulf. All things that are good and worth anythingshall at this day be found only in the city of God. The gold willbe in Jerusalem (Zech 14:14; Rev 18). 

Again, In that this city is here called by the name of gold it isto show us how great pains, and travel, and charge the Lord Christhath been at to get so great a treasure together. Gold is fetchedfrom a far country, and that with great pains, charge, and difficulty(2 Chron 9:10). The gold wherewith King Solomon made his drinkingvessels, it cost a three years' journey to obtain it. So the saintsalso, those golden vessels wherewith is made this golden city, theycost Christ a three days' travel in the heart of the earth, evensweatingly under the wrath of God, to obtain them, and thus tobuild this city with them (Luke 22:44; Mark 12:40). 

Further, In that he saith this city is gold, he would have us toconsider what the state of the church was before she came intothis happy condition, to wit, an afflicted, tempted, and triedcondition. Gold, as it comes from the mine, it cometh commixed withits dust and ore; wherefore the goldsmith hath a burning furnacewherein he having put it, doth with the fire purge and take awaythe dross and dust from among the metal itself; into which furnacehe puts it once, twice, thrice, and again to the end it may atlength be thoroughly cleansed and purified from its dross. Nowall this befalleth the people of God; they are thrown into theburning fiery furnace of affliction and temptation, and there theyare tried, purged, and purified (Isa 31:9). As the Lord also saithby the prophet, 'I will try them as gold is tried, and will refinethem as silver is refined' (Zech 13:9). Yea, 'I will melt them andtry them, for how shall I do for the daughter of my people' (Jer9:7). 

Lastly, When he saith this city is gold, he also thereby insinuateshow invincible and unconquerable a spirit the people of God arepossessed 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 thefire, but the gold remains, and holds its ground; yea, it getsground even of the furnace and fire itself; for the more it isburned and melted, the more it recovers its colour, and the moreit shakes off its dross and dishonour. Just thus it is with thepeople of God, and hath been so even from the beginning: the morethey oppressed them, the more they grew (Exo 1:12). The truth ofwhich will be proved with a witness, when God comes to set up thiscity Jerusalem: his church hath been now for many hundred yearsin the king of Babylon's furnace; all which time she hath mostgloriously endured and withstood the heat; and at last when thefire hath done its worst against her, behold there comes out acity 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; yetcame 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 thefire, 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 whatI said already. Pure gold, or gold upon which the fire hath doneits work. The church in the fire of persecution is like Esther inthe perfuming chamber, but making fit for the presence of the king;which fire, when it hath done its work, then she comes into hispresence in clothing all of gold (Esth 2:10). 'The king's daughter isall glorious within, her clothing is of wrought gold. ' And again, 'At thy right hand did stand the queen in gold of Ophir' (Psa45:9, 13). Wherefore he means by pure gold, gold out of the fire, gold on which the fire of persecution and temptation hath doneits full and complete work. 

'And the city was pure gold, like unto clear glass. ' By glass, inthis place, we are to understand the Word of God, as both Jamesand Paul do testify (James 1:22-25; 2 Cor 3:18; 1 Cor 13:12). Byclear glass then, we are to understand the Word in its own natureand purity, without the corruptions and traditions of men. Wherefore, when he saith this golden city was like unto clear glass, it is asif 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 agolden city; and that, a golden city, taken out of the furnace ofaffliction, and therefore like to the golden reed. 'And the citywas pure gold, like unto clear glass. '

[The glory of the foundations. ]

Ver. 19, 20. 'And the foundations of the wall were garnished withall manner of precious stones. The first foundation was jasper;the second, sapphire; the third, a chalcedony; the fourth, anemerald; the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, achrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. '

Thus having showed us the glory of the wall, and of the city, henow comes to show us the glory of the foundations. The foundationsyou know, I told you before, they are the twelve apostles in theirdoctrine, or the primitive doctrine of the twelve apostles of theLamb. 

Now the great business in this place will be to show you thegarnishing of these foundations, and also the mystery and orderof the lying of the foundations, for their glory lieth in both. 

As for the garnishing of these foundations, it is, and will be atthe day of New Jerusalem, two-fold, and the first is with beautifulgifts and grace. Thus were the apostles of old adorned, and thusshall their doctrine again be garnished. I know that the doctrineof the twelve hath been always accompanied with goodly giftsand grace, from the first churches quite down, that is, accordingto the measure of light they appeared in, and according to thedispensations of God in the times of antichrist. But yet the glorythat this doctrine had in these latter days, I mean since theapostacy, it was nothing in comparison of the glory and splendourthat 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 saintsand people of God in all their travels and afflictions; yet theshining of it at that day was much opposed and eclipsed by thesmoke of the bottomless pit: as he saith, 'There arose a smoke outof the pit, as the smoke of a great furnace, and the sun and theair were darkened by reason of the smoke of the pit' (Rev 9:2). In which days, I say, abundance of the light, heat, and operationof the gospel was diminished and taken off, so that but little ofthe power or glory of it hath been either felt or seen from thattime to this very day. This is that God spake of by the prophetAmos, saying, 'I will cause the sun to go down at noon, and I willdarken the earth in the clear day; and I will turn your feasts intomourning, and all your songs into lamentation; and I will bringup sackcloth upon all loins, and baldness upon every head; and Iwill make it as the mourning of an only son, and the end thereofas a bitter day. ' All which he explaineth in the next words, for'Behold the days come, saith the Lord God, that I will send afamine 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 fromsea to sea, and from the north even to the east; they shall runto 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 (1Sam 2:12-15). Indeed there was here and there a little child, likeSamuel in his minority, that now and then would speak most goodlythings. But 'the word of the Lord was precious in those days, therewas no open vision' (1 Sam 3:1). This is that which David in theSpirit of prophecy complaineth of, saying, 'They know not, neitherwill they understand; they walk on in darkness: all the foundationsof the earth are out of course' (Psa 82:5). Thus in the days ofthe eclipsing of the glory of these foundations. But now, behold, they recover their light, and put on, as of old, their formerglory, and are again garnished as in the former days. Now willall the doctrines of the gospel spangle and sparkle; out of everytext will the ministers of God make to issue exceedingly mostprecious and heavenly fire; for these stones are indeed the stonesof fire (Eze 28:16). And in them is contained that which would setthe whole world on a flame with love and delight in the thingsof God and another world, had but men the spirit of wisdom, andthe authority of God in their ministry, as the apostles and theprimitive Christians had. Well this doctrine of the twelve shallbe again adorned with gifts and graces as in the days of old: bywhich it shall also be made to shine, and to cast forth its goldenrays before the nations to their salvation. Behold, saith God, Iwill lay thy stones with fair colours, that is, thy apostolicaldoctrines shall again be garnished as at the first (Isa 54:11). Truth shall appear in its old and mature colours, and as suchshall be embraced, and lived and delighted in, both by Jews andGentiles, as I have showed. 

But secondly, The twelve foundations that here you read of, theyare the same with those twelve stones that long before were setin the breastplate of judgment, in which were engraven the namesof the twelve tribes of the children of Israel, the names ofwhich tribes did comprehend the whole body of the house of theirfathers (Exo 28:16-21, 29; 39:14). Now then, seeing these twelveare the same with those on the breastplate of judgment; and seeingalso, that those on the breastplate did comprehend the whole ofthe twelve tribes, I conclude that for these foundations to begarnished with all manner of precious stones, it is as much as tosay, 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 beentangled with the light and truth, with the glory and goodnessof the doctrine of the twelve. And I the rather take it thus, 1. Because, as the foundations themselves are said to be preciousstones; so also the saints in general, they go under the samenames too. As Jeremiah saith, the precious stones of the sanctuaryare the precious sons of Zion (Lam 4:1-3). As Peter also saith, in alluding to the precious stones of the temple; the saints arelively, or living precious stones, built up a spiritual house, &c. (1 Peter 2:5). And the foundations of the wall were garnishedwith all manner of precious stones (1 Chron 29:2). That is, thedoctrine of the twelve was garnished with all manner of precioussouls; that is, converted by it, by which they become a gloryand a garnishing to it. 2. I take it to be the conversion of theprecious ones of God; because that thus to understand it, is mostlike the phrase of the apostle Paul himself, saying, 'What isour hope, or joy, or crown of rejoicing? Are not even ye in thepresence of our Lord Jesus Christ at his coming? For ye are ourglory and joy' (1 Thess 2:19, 20). Mark, in the text he saith, Thefoundations were garnished with all manner of precious stones, and here those precious stones, Paul accounts to be those thatare 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 shallbe crowned, adorned, and garnished in the presence of our LordJesus. Mark, John saith, They are garnished, Paul saith, they arecrowned; John saith, they are garnished with precious stones, andPaul saith, they are crowned with the conversion of sinners. Thustherefore as God will lay these stones with fair colours, so alsohe will lay these foundations with sapphires (Isa 54:11). That is, as he will beautify the doctrine of the twelve with its formerglory, sweetness, and authority; so he will crown and garnish itwith the conversion of many sinners. The elect are the jewels ofGod, and this is the day of his binding them up, even then whenthe antichrist falls, and the gospel breaks out in its primitiveglory (Mal 3:16-18). 

'And the foundations of the wall were garnished with all mannerof precious stones. ' In these words, there are yet two thingsconsiderable. 

First Consideration. That all who go to the adorning of thesefoundations, they must be precious stones, not a common stoneshall here be owned. And indeed what should pebbles do among thepearls and the diamonds of New Jerusalem; or the stones of blacknessand emptiness, among the saints of light (Job 28:3). I tell you, that those which God doth reckon the adorning-stones, they are alland 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 togarnish his apostles with, even the empty stones of confusion, the sinners that have no more grace in their souls then there issap in a post that hath been this twenty years without either sapor water (Isa 34:11). But God will not count such for the beautyof his word, nor for the garnishing and beautifying of the doctrineof the twelve, they are garnished with PRECIOUS STONES. 

Second Consideration. As he saith the foundations are garnishedwith precious stones only, so he saith it is with ALL MANNER ofprecious stones: by which he would have us understand that allsaints have not the same degree either of precious grace or giftsand virtue in them. There are some that excel and differ fromthe rest, even as one star differeth from another in glory (1 Cor14:12). Some saints, as they have both more grace and also giftsthan others; so too they are more laborious and painful in the workof God than their fellows, and therefore he saith, ALL MANNER ofprecious 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; thethird, a chalcedony; the fourth, an emerald; the fifth, sardonyx;the sixth, sardius; the seventh, chrysolite'; &c. Thus having showedyou the garnishing and beautifying of the twelve foundations, henow comes to discover the foundations themselves, with referenceto their order of placing and lying. 

[The First Foundation. ] Touching which order, he saith the firstand bottom foundation is a jasper. 

I have hitherto said that this jasper in both the two afore-mentionedplaces, 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 thetwelve apostles of the Lamb, which one would think did put thisjasper now into another state, even to be a representation of oneof the twelve apostles, and not of the Lord and Saviour JesusChrist himself. To which I shall yet say, that the jasper here inthe order of the foundations, is to be understood of Christ, aswell as in the other two places in this discourse; I say it isyet to be understood of representing the Lord Jesus, though it alsodoth bear the name of one of the twelve apostles of the Lamb. Andin this very thing there is an infolding mystery wrapped up andinclosed. For, First. In that the name of an apostle is writ in this stone, andyet that this jasper should represent Christ, it showeth unto usthe agreement that is between the doctrine of the apostles andChrist himself, to wit, that they are one and the very same; andhence 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 noman lay than that is laid, which is Jesus Christ' (1 Cor 3:11). Wherefore the doctrine of the apostles being Christ itself, nomarvel though the name of an apostle be writ upon this jasper; andagain, no marvel though this jasper go yet under that name thatrepresents him. 

Second. In that it is said the names of the twelve are in thesetwelve foundations, and yet that the first of them should be thejasper, Christ; it argueth also, that whosoever receiveth thedoctrine of the twelve, they must needs with that receive the LordChrist himself. Receive the doctrine of the gospel, as it is heldforth by the twelve in the word, and thou canst not miss of theLord Jesus Christ himself; he will be found in the bottom of theirdoctrine. Ye 'are built upon the foundation of the apostles andprophets, Jesus Christ himself being the chief corner stone' (Eph1:19, 20). 

Third. In that he saith in these twelve stones are the names ofthe twelve apostles, and yet that the first should be the jasper, Christ; it argueth also that wherever the doctrine of the twelveis preached, there is therewith the presence of Christ: the presenceof his Spirit to teach and enlighten the ignorant and blind heartsof the unconverted; the presence also of his power to overcomethem, and to make them fall under the glory and truth of his heavenlyword. 'Lo, ' saith he, 'I am with you alway, even unto the end ofthe world. ' 'And they went forth and preached everywhere the Lordworking 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 inthe foundations, and yet that Christ should be one of the twelvehimself; it showeth to us the union that is between Christ and hisholy people. Mark in the twelve foundations are placed all, evenall manner of precious stones. Again, in the twelve is placed thejasper, Christ; by which we may see the nearness that is betweenChrist and his whole body. 'I in them, and thou in me, ' saithChrist, 'that they may be made perfect in one' (John 17:23). Christand 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, andthat too the first and undermost; he showeth farther, that Christis the foundation of them before God, that are the foundation ofhim before men. The twelve do bear up Christ before the world, asthe twelve brazen oxen did hold up the molten sea in the temple (1Kings 7:25). And Christ doth bear up the twelve before his Father, as the high priests did carry the twelve stones on their breastplateof judgment, when they went to make an atonement for the sins ofthe people, into the holiest (Exo 28:29). 

Sixth. It showed us further, that though the apostles shallbe adorned with the conversion of those that they shall win tothe Lord Christ; yet they will never be able to stand under thatglory and honour unless they are supported and upheld by Christ, as their foundation. Sirs, as Christ is the strength of his peoplein their work for him in this world, so he must be their strengthby which they must stand under the reward they shall have fortheir labour when this world is ended. And hence it is, that theprophet saith, 'They shall hang upon him all the glory of hisFather's house, the offspring and the issue; all vessels of smallquantity, from the vessels of cups, even to all the vessels offlagons' (Is 22:24), and again, 'He shall build the temple of theLord, and he shall bear the glory' (Zech 6:13). He shall bear theglory of our salvation from sin, preservation in the midst of alltemptations, and of our going to glory; also he shall bear theglory 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 theundermost of them; it signifieth, that all that are converted bythe 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 inthe crowns of the twelve apostles, and they again with all theirglory shall stick in the crown of Christ. And hence it is thatyou find the four and twenty elders, which four and twenty do, as I conceive, hold for the twelve, both in the first and secondJerusalem. I say, hence it is that you find them take their crownsfrom off their heads, and cat them down before the throne of Godand of the Lamb, crying, 'Blessing, and honour, and glory andpower be unto him that sitteth upon the throne, and unto the Lambfor ever and ever' (Rev 4:9-11; 5:11-14). 

Eighth. One thing more of this goodly jasper, and then to therest; which thing is this, that jasper that here you find to bethe first in the twelve foundations, even that jasper you find tobe 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 isto be the author, or first of our faith, so also he is to be thefinisher, or last of our faith (Heb 12:2). 2. That as he is to bethe captain and leader of his people, so he is to be the rerewardand bringer up of his people (Heb 2:10; Isa 52:12). He is to gobefore them to lead them the way; and to come behind them to bringthem all up (Isa 58:8; Exo 14:19). 3. Again, forasmuch as he issaid to be last before he is first; that is, last in Exodus, andafter that, first in the Revelation, it may be to show us, that Christwas first to be least, lowest, and last, and then to be greatest, highest, and first. He first humbled himself to the death, evento the shameful death of the cross; and then was by God his Fatherexalted and placed above every name; as he also himself dothwitness, 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; thesecond, 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 jasperyou see what I have said. Now all I have to say to the rest ofthem, it is in general these three things. 

First, In that the foundations are all and every one of themprecious stones, it signifieth that all the doctrines of the NewJerusalem will be only the precious doctrine of the twelve apostles, not common stuff, not raked out of the dunghills and muck-heaps ofthis world, and from among the toys of antichrist, but spiritual, heavenly, and glorious. He that hath his word shall then speak itfaithfully, 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 intothe ministry but these that have received spiritual and heavenlygifts from above. It is not every babbling fellow, not those thatlook for their abilities from the rudiments of the world, thatthen shall be of any value or account. He must be a costly stone, a stone about which the Lord Jesus hath bestowed the cost ofhis heavenly abilities, even he whom the Lord Jesus shall appearunto for that very purpose, to make him a minister. HE shall be aminister, and none else at that day. The other shall be ashamed everyone of his vision; yea, and shall in those days be so contemptible, that their father and their mother shall reprove them, and countthem liars; yea, and shall be ready to run them through while theyare prophesying in their rough garments to deceive (Zech 13:3-5). 

Third, In that these precious stones are not all of one and thesame nature, but every one of them several, and diverse one fromanother; it argueth that the gifts of the apostles, and so ofthe ministers of the New Jerusalem, shall be differing one fromanother in glory and operation; yet mark, as in these stones, soin every one of them shall be perfect glory, according to the natureof God's working by his Spirit; as the nature of the jasper isperfect in his kind, and the nature of the sapphire is perfect inhis. These stones, some of them are of greater light and clearnessthan 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 burningcolour than others, they being bright also, but of a more mildbrightness. Therefore some of the ministry are called the sonsof thunder, when others are styled by the name of the sons ofconsolation (Mark 3:17; Acts 4:36). The gifts are differing, beingdiverse, their administrations are differing, and the operationsof them also are differing, though all those things are from thatone and the self-same Spirit, working in every one severally as hepleases (Rom 12:6; 1 Cor 12:4-6). All these things will spanglein the New Jerusalem, and carry their full breadth and sway as inthe days of old. 

To conclude this, in that he here saith, that the foundationsof the wall are these twelve stones, he doth it to show that nowalso the former ministration that was in the apostles' days willbe the same and in full force again. For their gifts of knowledge, judgment, and authority, they are such as have to this day lainburied, as it were with the apostles themselves. But now they shallshow themselves again, even these foundation-stones, stones thatare 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 severalgate was of one pearl; and the street of the city was pure gold, as it were transparent glass. ' Having thus showed us the gloryof this city, wall, and foundations, he now comes to show us theglory of the gates and of the street of the city. 

'And the twelve gates are twelve pearls. ' The gates, I told youbefore, they signify Christ, both as he is the way to communionwith the God of this city, and with the inhabitants thereof, thatso they may have a share in the privileges of the same. I toldyou also then, that though he tells us exactly of the measure bothof city and wall, yet he tells us nothing of the measure of thesetwelve gates and goings in thereat, and the reason is, becauseChrist, as he is the way to grace, he is beyond all measure bothas to fulness and freeness (Eph 3:8). And now again he puts us tothe 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 thepearl in the field, he only telleth us that there is such a one, but never valueth the worth thereof, only he saith, a pearl ofgreat price, and so leaveth it (Matt 13:35, 36). Now, when he saiththat 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 thegates into this city, 'riches and honour are with me, ' saith he, even 'durable riches and righteousness. My fruit [or the fruit ofentering in by me] is better than gold, and my revenue than choicesilver. I lead in the way of righteousness, in the midst of thepaths of judgment; that I may cause those that love me to inheritsubstance, and I will fill their treasures' (Pro 8:18-21; Eph3:8). 

Christ is rich indeed, both in his blood, resurrection, intercession, and all his offices, together with his relations and all hisbenefits; all which he bestoweth upon every one that receivethhim, and maketh them unspeakably wealthy. 

Second. The pearl, as it is rich, and so worth much, so again itis beautiful and amiable, even to take the eyes of all beholders. It hath, I say, a very sweet and sparkling light and glory init, enough to take the eye and affect the heart of all those thatlook upon it. And thus is Christ to all that come to him, and byhim 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 ofthis stone, and knew that it had a very taking and drawing gloryin it, and therefore she gets it for some time to adorn herselfwithal; 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 herlewdness the kings and kingdom of the world; who have in such sortbeen entangled with her beauty, and with her fornication, thatthey have been adulterated from God and their own salvation. Forindeed she used this pearl but for to get them to drink of herfornication, that they might drink and spew, and fall and neverrise more. But now when he saith, the gates are pearl, it is asif he had said, this woman is stript of her beauty and delicateornaments; the pearl is taken from her, and is set in its rightplace, 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 theway of entrance into this beloved city in the day that she shallbe set up and appear in her heavenly beauty (Pro 8:35; 3:35). Theglory of that city must needs be great whose wall is jasper andgates are pearl (1 Cor 2:9; John 17:24). 

'And the twelve gates were twelve pearls. ' Not pearls and otherprecious stones commixed, but pearl only. To signify that Christonly can let in souls into this city, that they may partake of thegoodness and privileges thereof. It is not he and saints together, neither is it all the saints and angels in heaven without him, healone '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, sohe saith that every several gate was of one pearl, of one entirepearl. By which he would have us to understand also, that as nonecan enter in but by Christ, so none can enter in but by wholeChrist. Christ must be helpful to thee every way, or he will behelpful 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 notto 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 himin every one of these. Wherefore the prophet saith, 'He shall buildthe temple of the Lord [that is, by his prophetical office]--andshall sit and rule upon his throne, and he shall be a priest uponhis 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 transparentglass. ' In these words there are four things to be enquired into. First. What this street is? Second. Why he saith not streets, butstreet, as of one? Third. Why this street is called by the term ofpure gold? Fourth. And why it should look like transparent glass. For the

First, A street ordinarily is the place of common concourse, andthe place of continual open salutation, and taking acquaintance oneof another; and as touching this street, we are also to understandit of the open and common place or way of God's worship, in whichsaints salute each other and acquaint themselves together; alsohere 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 theopenings of the gates; in the city she uttereth her words' (Pro1:20, 21). That is, in the public and righteous ordinances of theLord Jesus, which he hat ordained in his church, for men to traveland trade in, [16] for the good and wholesome merchandize of heaven, as the men of this world do for the things thereof in the streetsand 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 afterthe captivity, as ours shall be at and after the overthrow anddownfall of antichrist, for then it is said that the people, tohear the law, were gathered together in the street, even in thewater street; there they heard the sense given, and there they wereconvinced of their wickedness; also thee they received the knowledgeof God's goodness to them, and there they received power to eatthe fat and drink the sweet, to eat and drink and be merry, andto 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 whichthey learn to know God and themselves, and the way of newness oflife, in which every one walks that entereth in by the gates of NewJerusalem. And it is most suitable to the matter that went beforeto understand the street to be the way of God, the way of holinessand newness of life; because as it is natural for the stranger, sosoon as ever he is entered the gates of a city, to have his feetin the streets of the city, so it is natural for the sinner, so soonas ever he is entered into the church by Christ, to have his feettreading in the way and paths of holiness. Wherefore it is usualin the Holy Scripture to call the transformation of the sinnerfrom Satan to God a holy way, and also to admonish him that is sotransformed 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 walkin newness of life; but he that entered in by them, he cannot butwalk in newness of life. The next thing then that a man passethinto when he is entered into the New Jerusalem, is to walk in theSTREET thereof, the way of holiness, even the way in which menlearn 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 callednot many, but one, to show us the perfection of light, grace, faith, and spiritual comfort, that the inhabitants of this cityshall then enjoy. Daniel also calleth it one street, to signifythe same thing (Dan 9:25). Wherefore from hence I gather, thatthen all saints shall walk-as before I have made appear-even inone street, in one way, and in one light. It is antichrist thathath 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 allto savour one thing, and to walk one way, not biting and devouringeach other as now. And indeed there is all reason it should bethus, for the street itself is but one. There is but ONE God, ONELord Jesus, ONE Spirit, ONE faith, ONE baptism, even as we arealso 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 rubbishof antichristian darkness and trumpery removed, then they shallhave, 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 whichalso shall be prayed for of all the saints, even of all that havereceived the pure language before these things come to pass. Theyshall 'call upon the name of the Lord' with One lip, 'to serve himwith One consent' (Zeph 3:9). O! the heavenly spiritual harmonythat will be in the city of God in those days, when the trumpetersand singers shall be as one, to make one sound, then the houseshall be filled with a cloud' (2 Chron 5:13). [17]

Third. When he saith that the street of the city was pure gold, healludes to the floor in Solomon's temple, which was overlaid withgold (1 Kings 6:30). He alludes to Solomon's chariot also, whosebottom was paved with love, and overlaid with gold (Can 3:10). Bythe 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 usto understand the worth and treasure that is laid up in the waysof God, and of a truly gracious heart. First for the worth andtreasure that is laid up in the ways of God. They beget light (Psa119:130), they change the heart, they lead from death, the devil, and hell, to life, God, and the kingdom of heaven (Psa 119:9; Pro2). In them God walks, and those that walk there also are sure tomeet with him (Isa 64:5). O this way, it is the way which 'no fowlknoweth, and which the vulture's eye hath not seen'; 'It cannotbe gotten for gold, neither shall silver be weighed for the pricethereof. --The gold and the crystal cannot equal it; and the exchangeof it shall not be for jewels of fine gold. No mention shall bemade 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 ournecessary food (Pro 3:17). 

Again, as the ways of God are thus rich, and so far above the goldand rubies of the world, so also is that sanctified and graciousheart, without which no man can walk in this golden street. Itis not every clown with his clumping dirty shoes that is admittedinto kings' privy-chambers and private palaces; neither doth, orwill God, at the day of New Jerusalem, suffer any to trace about thisgolden street, but such as have golden feet, and that beautifiedwith goodly shoes. For as for this street, all that walk in it, they must be golden men, with golden hearts, and with graces thatare '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, ' hegiveth us to understand also what great delight and pleasure theLord's people will take in his ways and ordinances in that day. There will not then be that backwardness to do good, and to receiveGod, 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 theways of God be to the saints and godly at that day. Now we havestrong corruptions and weak grace, but then we shall have stronggrace and weak withered corruptions. You that are spiritual, youknow what an high and goodly lifting up of heart one small gale ofthe good Spirit of God will make in your souls, how it will makeyour lusts to languish, and your souls to love, and take pleasurein the Lord that saves you. You know, I say, what a flame of love, and bowels, and compassion, and self-denial, and endeared affectionto God and all saints, it will beget in the soul. O! it is goodto be here, saith the gracious heart. Well, and so thou shalt bealways, 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 weretransparent glass. ' Mark, a street of gold like glass, a streetof gold, as it were transparent glass. By glass here, as also inverse 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 thisday shall be like unto, or according to, the Word, the life of thesaints answering the life of the Word and rule of the Lord Christ. 

Again, in that he doth add to glass the word transparent, he wouldhave us to understand thereby these two things. 

1. That the walking and ways of holiness of saints shall be morein the power and spirit of the Word, than all along in the reignof Antichrist they have been. For transparent glass, it is the mostclear and excellent glass, and goeth as far beyond other sorts ofglass, as he that walks in the spirit and power of the commandmentgoes beyond him that only walks in the letter and outward wordthereof. Alas, the churches of Christ, at their firs assembling, will be like the coming together of Ezekiel's bones, clothed muchwith flesh and sinews, but greatly void of spirit and life (Eze37:7, 8). Wherefore the spirit, power, holiness, and majesty thatnow will appear in the church, it will greatly transcend and gobeyond the spirit, power, and holiness that hath accompanied herin former days. Then shall the sun be ashamed, and the moon confounded, when the Lord shall reign in Mount Zion, &c. (Isa 24:23). Thenshall the sun be ashamed, that is, then shall that little lightand understanding of the Word, that hath been in the church inthe days when a third part of the glory of the gospel was hid bythe 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 sunthat 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 withwhat clearness do the saints in this day see the things pertainingto the kingdom of God, beyond what the holy and goodly martyrs andsaints 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 theTestament of Christ was much inferior to the light that at thisday is broken forth, and that will yet daily, in despite of menand devils, display its rays and beams amongst the sons of men![18]When the children of Israel were to depart the land of Egypt, theLord made known himself to them otherwise than ever he made knownhimself 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 andafterwards another, and last of all the seventh, before which timethe book will never quite be opened (Rev 5; 6). According to thatof the angel, 'Go thy way, Daniel; for the words are closed up, andsealed till the time of the end' (Dan 12:9). In which time (whichis the time of New Jerusalem) they shall be opened, and men shallconsider it perfectly (Jer 30:24; 23:20). Wherefore, 2. It must needs be that the church return to her old and primitivelove. For what is the cause of the want of love to Christ and oneanother now, but our want of light in the things, mysteries, andprivileges of the glorious gospel of the Son of God? Whereforethis being come, then love will reign, and have her perfect workamong the godly. Love is the very quintessence of all the graces ofthe gospel, and is as transparent to them; 'the greatest of theseis charity' (1 Cor 13:13). It is the 'fulfilling of the law, ' 'thebond 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 dothmean, by this word transparent glass, that the height of light, andthe height of love, will be found in this city; all their thingsshall be done without confused smoke and darkness, and also withoutspiritual pride and desire of vain-glory: then shall they indeeddo all their things in charity, and in the feeling bowels andfellowship of the gospel. 'Then shall the offering of Judah andJerusalem be pleasant unto the Lord, as in the days of old, andas in former years' (Mal 3:4). 

Alas! though now through grace the saints of God have attained tomore light and knowledge in the mysteries of the kingdom of Godthan heretofore they had, yet their light is far inferior to thatwhich will be when this city is built. Our spiritual union andfellowship in the very bowels of the grace and gospel of the LordJesus Christ also is yet greatly defective. It is said that 'noman was able to enter into the temple' of God, 'till the sevenplagues of the seven angels were fulfilled' (Rev 15:8). But whenthe seven last plagues are spent, and when all the adversaries ofthe church, which caused terror in the land of the living, shallbe laid with the uncircumcised in the pit, then look for goldendays, and not till then (Eze 32:18). Then shall this golden streetbe finished; that is, then shall the light, faith, love, andholiness of the gospel be walked in and embraced in a transparentand transcending way. 'He shall cause them that come of Jacob totake root; Israel shall blossom and bud, and fill the face of theworld with fruit' (Isa 27:6). 

[The city has no temple. ]

Ver. 22. 'And I saw no temple therein; for the Lord God Almightyand the Lamb are the temple of it. ' These words do, in my presentlight, point at the end of the days of this Jerusalem here inthis world: and in so doing they signify to us, that when she isbuilt, she shall stand and continue in this her glorious stateafore-mentioned even until that glory be swallowed up of that whichdoth 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 herglory, -that is, these and the words ensuing, which is but one andthe same continued speech; and it is easy to conclude that John, in this description of this city, doth, from first to last, evenfrom the first appearing of her as she cometh out of Babylon tillshe be perfect in glory, give us the relation of it. First, I say, showing us her descending, then her building, and afterward theglory of that building; at the end of which also he showeth to uswith what glory he will crown this glory, even by swallowing ofher up with a far more exceeding and eternal weight of glory. 

Second. Because in these words he doth absolutely cut off alland every whit of her outward and external glory; that is, as tooutward ordinances and temple-worship, which yet was to be mostfamous for a long time in this new and goodly city; which heverifies in the eleventh chapter of this prophecy, which chapteris a summary collecting of the church in her fall and rise underAntichrist, which church there in her rise is this city here inher glory in this world. He tells us there, I say, that when thekingdoms of this world were become the kingdoms of the Lord, andof his Christ, that 'then the temple of God was opened in heaven';that is, temple-worship under the gospel recovered into its formerand primitive state and purity, in which it was before the comingin of the man of sin (Rev 11:15-19, compared with 15:8). Whichtemple he here utterly shutteth out, saying, 'I saw no templetherein'; in the room of which he setteth the presence of the LordJesus, and God his Father, making them to stand and be in the roomof temple and gospel-worship, in that manner as it is used whilewe here live in the flesh. 'For the Lord God Almighty and theLamb are the temple of it. ' It is true, the Lord God Almighty andthe Lamb are the temple of this church in her lowest condition, therefore much more when she is brought into the condition thatshe 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 isin this world, God will be a temple to her, in opposition to hertemple and gospel-worship, in outward and New Testament administrations. Wherefore when he saith He 'saw no temple therein, ' and that fromthis reason, because 'the Lord God Almighty and the Lamb are thetemple of it'; he must needs aim at a state to which the churchcannot attain until her Lord comes. For then will that which isperfect be come, and that which is in part be done away (1 Cor13:10). 

Now that the temple in this place excluded, can signify nothingelse but the outward orderly way of God's worship, which the saintsought with conscience, in faith, to be found in till their Lordcomes, consider that our New Testament doth use the word 'temple'three several ways: 1. For the outward order and worship ordiscipline 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 Almightyand the Lamb, which here are said to be the temple of this city. 

Now then, when he saith he saw 'No temple therein, ' he cannotexclude the Lord God Almighty and the Lamb, for they are heresaid 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, andthe church shall be God's temple, and God and Christ the templeof the church for ever and ever He must therefore by this word 'notemple, ' exclude only the outward way of gospel-worship, in whichthe saints in the times of the New Testament both meet and edifyeach other, and also meet their God, and are blessed and refreshedby him. Again, that this outward gospel-worship should be laidaside while the church is in this world, before her Lord doth cometo be enjoyed by her, as touching his personal presence; it lookstoo like ranting opinions, and contradiction to Scripture, for meto 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 thecity and temple, which was built after the captivity; which cityand temple being once built, it stood till Christ our Lord did visitthem in his own personal coming the first time; as the prophetsalso said it should. 'The Lord, whom ye seek, ' saith one, 'shallsuddenly 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 desireof all nations shall come; and I will fill this house with glory, saith the Lord of Hosts. ' Wherefore 'the glory of this latterhouse shall be greater than [that] of the former, saith the Lordof Hosts: and in this place will I give peace, saith the Lord ofHosts' (Hagg 2:7, 9). 

Now observe, that from the time of the building of the secondtemple to the coming of Christ, the worship of the temple orderwas to be by all most devoutly and continually observed. But whenthe Lord Jesus was come, and had established his own more honourableand New Testament dispensation, then all the former temple-worshipfell to the ground, and became, with all the instruments ofworship that there unto belonged, null and void. Yea, and it wasa derogation to his gospel to offer to uphold that former wayof worship, after he had by his own personal presence and Spiritbrought in that other dispensation. All which, I say, will beanswered by our second and New Testament New Jerusalem. For as theOld Jerusalem was built after the Jews were come out of literalBabylon, so is our New Jerusalem built after our coming out ofthe antichristian oppression of spiritual Babylon. Again, as thatcity did after she was built continue and retain her temple-worship, until the personal appearing of Christ the first time, so NewJerusalem shall retain and hold her outward New Testament worshiptill HE comes in person the second time. After all which, as thesecond temple was swallowed up of a more heavenly and spiritualdispensation by the personal presence of Christ, so shall alsothe New Jerusalem temple-worship be swallowed up by the glory ofthe appearing of the person of Christ the second time; as Paulsaith, for he speaks in the person of Christ, 'Till I come, giveattendance to reading, to exhortation, to doctrine, ' &c. (1 Tim4:13). 

Thus then, when this holy city doth once again appear upon thestage, and in her own situation, and when she hath been showed inthe attire of a queen before the face of all nations, and theirkings; and when she hath by the glory of the light of her NewTestament temple, gathered, as with a net, the number of God'select; then she is taken into her husband's privy chamber, whereshe and he alone shall be in that blessed fellowship and communionthat shall not again be once eclipsed, or in the least interruptedto eternity. 

Thus have I showed you my present light into this portion of theHoly Scripture. If any can give me further, I hope I shall notrefuse it. But as yet, methinks this should be the genuine senseof this place, and is the very track of John himself. For afterhe had seen the wall for present safety, the foundations forcontinuation, the gates for entrance, and the like, then he comesto 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 tocontinue till an end be put to it by mortality's being swallowedup of life. As is yet more fully showed you in the next verse ofthis 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 Lambis the light thereof. '

'And the city had no need of the sun. ' That is, after temple-worshipis over: this verse is added therefore for further clearing upand illustrating of that which he said before. There he tells usthis city had 'no temple, ' and here he tells us she needed neitherthe light of the sun or moon. There he said, 'The Lord God Almightyand the Lamb are the temple of it'; and here he saith, they arethe light thereof. The substance of which, in the language of theHoly Ghost, is this: the reason why temple-worship is now goneand over, it is because there is now no need in this city of thelight of the sun and the moon; and the reason why she hath now noneed of them, is because the Lord God Almighty and the Lamb areto it instead of both temple and light. 'For the Lord God Almightyand the Lamb are the temple of it. ' 'For the glory of God did lightenit, and the Lamb is the light thereof. ' Whereby we may note, thatthough the light in which she descended, being the purity oftemple-worship, was glorious, yet this city shall, when she isonce built, so advance from glory to glory, that at the last sheshall be more happy without the help of that light, without whichshe had been for ever unbuilt, than she was by it in the midst ofthe fulness of it. 

'And the city had no need of the sun, ' &c. The word sun is inScripture taken divers ways; sometimes for the true and naturalsun in the firmament; sometimes again for persecution, and therage 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 thegospel of Christ, unfolded, opened, and explained by the servants ofChrist; which sun is the same that before you find to be darkenedby 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 ofthe gospel, Paul saith it is shadowed forth even by that whichshineth in the firmament of heaven, because as that by its lightand shining, giveth to those that have eyes, to see the gloryand excellency of this world, so by the shining and light of thegospel is given 'the light of the knowledge of the glory of Godin the face of Jesus Christ, ' and a view of the excellency ofthe things of the world to come (2 Cor 4:3-6). Now, I say, thoughwhile the church is in this world, and on this side the state ofglory, she cannot live and flourish without the shining of thissun, but would be lifeless and lightless, and without all heatand comfort-for it is the entrance of the law that giveth lighthere, and that lighteneth the eyes, 'making wise the simple' (Psa19:7, 8; 119:130)-yet at the day of the coming of her Lord in personshe shall see far more clearly without the thus shining of the sunthan ever she did or could see with and by it. 'And the city hadno need of the sun. ' For when by the light of it the whole bodyof the elect have found out the way to this city, and when theyhave also by this light accomplished and fulfilled all their work;yea, when the Lord himself is come, and doth immediately communicatefar more glorious light to this city without it than ever he didby it; what need is there then of the light of this sun? for thatis to be of use but for the time present, even until the whole ofthe body of the Lord Jesus is come to the perfect measure, even'to the measure of the stature of the fulness of Christ' (Eph4:10-12). So then, when the body of Christ is in every sensecompleted in this life by the light of the sunshine of his holygospel, what need of this sun? And hence it is that the word ofthe gospel is called 'the word of reconciliation, ' 'the word offaith, ' and 'the words of this life' (2 Cor 5:19; Rom 10:8; Acts5:20). Wherefore, I say, it ceaseth when there is no more to bereconciled, and when faith in all is perfected, and when this lifeis put an end unto by the coming in of another. For 'when thatwhich is perfect is come, then that which is in part shall be doneaway' (1 Cor 13:8-10). 

The ministers of the gospel are of use so long as there is eitherelect to be converted, or any converted soul to be perfected by thatmeasure 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 forthe oil so long as it is running, and emptying itself out of thegreat and principal barrel; yet when it ceaseth, as it will do, whenthere are no more vessels to be found, then let them sit down asthey, and receive of the fruits of their labour, for the rewardof 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 shinein it. ' This word moon also, as well as that of the sun, is to betaken divers ways in the Scriptures of truth; sometimes for thenatural one, sometimes for the world and persecutors, &c. (Josh10:13; Rev 12:1; Psa 121:6). But moon here is to be taken for thechurch of God, with reference to her life, conversation, duties, and exemplary behaviour, in which she is conversant on this sideglory; according to that of the Song, 'Who is she that looketh forthas the morning, fair as the moon, clear as the sun, and terribleas an army with banners?' (Cant 6:10). When he saith, then, thatat this day there shall be here no need of the shining light ofthe moon, he means that this city at this day, in the state sheis in when she hath the person of the Lamb in her, then she shallhave no need of the growth of Christianity, for they shall be allperfect; nor no need of mortification, for there shall be no sin. They shall not need now, as in time past, to exhort and encourageone another to stick fast to the promise, for they shall beswallowed up of life and open vision (2 Cor 5:4). Here shall be noneed either of prayer, of repentance, of faith, or of good works, as afore. 'And the city had no need of the sun, neither of themoon to shine in it. '

Now, I say, the Holy Ghost is pleased to bring in here the shiningvirtues of the church under the notion of a shining moon, because, as the church herself is compared to the moon, so her virtues areas naturally compared to a shining light; as Christ saith, 'Letour light so shine' (Matt 5:16); and again, 'Let your loins begirded about, and your lights burning' (Luke 12:35; Phil 2:15). For, indeed, while we are here, that church and congregation ofthe Lord doth most shine, and most send forth the golden rays andpleasant beams of Christianity, that is most in the exercise ofthe afore-mentioned virtues. Take away the moon, and the nightis doubtful; or though the moon be in the firmament, if she hathlost her light, the night is not thereby made more comfortable. And thus, I say, it is first with the world, where here there isno church to shine, or where there is a church that doth not soshine that others may see and be lighted. For while the day oftime doth last, even the world itself hath need of the shining ofthe church; but at this day this time will be no longer, becausethe day of eternity will break, and by that means cause the worldthat now is, even the world of the ungodly, to cease to have abeing here any longer. Therefore now no need of the moon, or ofthe light thereof, to shine before that which is not. [19]

Second. Again, as the church is in her light before men as the moonis 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 haveno need of these things, for she shall be taken up in open vision, and shall be completely delivered from all imperfection; she shallnot need now the light of her children to provoke her and to stirher up to this or the other act of holiness; all shall be done, allshall be complete, the Lord himself is come. Indeed, while Christis absent as touching his person, and while the work of God is notyet completely done in the church, there will be need both of thelight 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 justis as the shining light, that shineth more and more unto the perfectday' (Pro 4:18). 

'For the glory of God did lighten it, and the Lamb is the lightthereof. ' This is rendered as the reason why at this day both thelight of the sun and moon are needless; it is because 'the gloryof 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 thatglory that doth attend the church in this world, for that glorydoth 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 theexposition 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 lightof the sun and moon, do cease because of the glory of this glorythat 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 Goddid lighten it, and the Lamb is the light thereof. '

Wherefore, I say, this glory that now he speaks of, it is theglory that shall possess this city at the end of her glory in thisworld; wherefore, as saith the Holy Ghost by Isaiah the prophet, from this day forward, 'The sun shall be no more thy light byday, neither for brightness shall the moon give light unto thee;but the Lord shall be unto thee an everlasting light, and thy Godthy glory' (Isa 60:19). 

'For the glory of God did lighten it, ' &c. Thus it was at thefinishing of the tabernacle in the wilderness, and of the templeat Jerusalem; both which were figures, in their finishing, of thefinishing of the state of the church in this world; and it is saidof them, that in the day when they in all things were accomplished, according to the fashion that was revealed before concerning theirorder and accomplishment, that then the glory of God so appearedupon them, that neither Moses nor Aaron was able to enter in, orto stand therein, because of the cloud, and of the glory of theLord that at that time filled the house (Exo 40:33, 34; 1 Kings8:10, 11). Thus you see this city descends in one measure of glory, and is consummate in another measure of glory. The glory of theLord was upon the mount Sinai while the pattern of the tabernaclewas giving, but it rested on the tabernacle when the work thereofwas finished; to signify, I say, that the glory of God will restin his ordinances, and in his church by them, so long as ordinancesare in use; but when they are needless, then it will rest in thechurch without them, and that more gloriously than ever it thereindid rest by them. 

'For the glory of God did lighten it, and the Lamb is the lightthereof. ' Mark, though now there shall be no need of temple, sun, or moon, yet Christ the Lamb, or the Man who was offered insacrifice for our redemption, shall be of use and benefit; 'for theglory of God did lighten it, and the Lamb is the light thereof. 'Wherefore, all that we who are the saved shall enjoy of glory andsweetness in another world, though we shall not enjoy it from Godthrough Christ, by and in the ordinances, yet we shall enjoy itthrough Christ the Lamb without them; 'for the Lamb is the lightof it. ' by this word Lamb, he would have us understand that whenwe are in glory, the blood, death, and bloody conquest that theman Christ did get over our infernal enemies, will be of eternaluse to us; because that benefit of Christ shall not only for everbe the foundation of our eternal felicity, but the burden of oursong of glory in all our raptures among the angels (Rev 5:9). Itwill be the blood, the blood, the redeeming blood of the Lamb. 'Blessing, and honour, and glory, and power be unto him thatsitteth upon the throne, and unto the LAMB for ever and ever' (Rev5:13). It is he in whom will be found the seven eyes, the sevenspirits of God, in whose light we shall see the heights and depthsof those springs and everlasting foundations and depths of gloryfor 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, andwisdom from it? Is not he also the price, the ground, and bottomof 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 Sam25:29). And when we come thither, he is still the Christ, ourlife; and it is by our being where he is that we shall behold hisglory and our glory, because he is glorified (Col 3:3, 4; John17:24). 'For the glory of God did lighten it, and the Lamb is thelight thereof. ' As he said, 'Ye now therefore have sorrow; but Iwill see you again, and your heart shall rejoice, and your joy noman 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 inthe light of it; and the kings of the earth do bring their gloryand honour into it. ' After this long and pleasant description ofthis holy and new Jerusalem, the Holy Ghost now falleth upon arelation 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 Jewsand Gentiles. 

Every one knoweth what the nations are, wherefore I need not stayupon the explication of that, for it doth in general include themultitude 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 inthe 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 disobedientamong the sons of men shall by multitudes and whole kingdoms comein and close with the church and house of God. These spiders shalltake hold with their hands, and be in kings' palaces (Pro 30:28). 

'And the nations, ' &c. For this word, 'the nations, ' is a greatword, 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, allnations, the nations in general; only he ties them up with thislimit, 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 wesuppose may then be converted, as to show us their qualificationsand happiness; as he saith by the prophet in another place, Thychildren shall be all holy, or righteous, 'and great shall be thepeace of thy children' (Isa 54:13; 60:21). 'And the nations ofthem which are saved shall walk in the light of it. ' Surely theHoly Ghost would never have spoken at such a rate as this, if hehad not intended to show us that at the day of the setting up ofthis Jerusalem, a great harvest of sinners shall be gathered bythe grace of the gospel. But the truth is, the Scriptures go withopen arms towards the latter end of the world, even as if theywould grasp and compass about almost all people then upon the faceof the whole earth with the grace and mercy of God. 'The earth, 'saith God, 'shall be full of the knowledge' of the glory 'ofthe Lord, as the waters cover the sea' (Isa 11:9; Hab 2:14). Ashe saith, also, for the comfort of the church in another place, 'Behold, I have grave thee upon the palms of my hands, thy wallsare continually before me. Thy children shall make haste; thydestroyers and they that made thee waste shall go forth of thee. Lift up thine eyes round about, and behold: all these gatherthemselves 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 thydesolate places, and the land of thy destruction, shall even now betoo narrow by reason of the inhabitants, and they that swallowedthee up shall be far away. The children which thou shalt have, after thou hast lost the other, shall say again in thine ears, Theplace 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 andremoving to and fro? and who hath brought up these? Behold, I wasleft alone, these, where had they been?' (Isa 49:16-21). Thus themultitudes of the nations shall at this day be converted to theLord, and be made the inhabitants of this Jerusalem; as he saithagain, 'The kingdoms of this world are become the kingdoms of ourLord and of his Christ' (Rev 11:15). And again, 'The kingdom anddominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whosekingdom is an everlasting kingdom, and all dominions shall serveand obey him' (Dan 7:27). 

And observe it, these promises are to be fulfilled in the lastdays, at the time of the pouring forth of the last vial, which isthe time of the sounding of the last of the seven trumpets; forthen this city shall be built, and Lucifer fallen from heaven; thenthe prisoners shall be set at liberty, and the people be gatheredtogether, '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 hispeople, for he will avenge the blood of his servants, and willrender vengeance to his adversaries, and will be merciful untohis land, and to his people' (Deu 32:43). Alas! it is now towardsthe end of the world, and therefore now all is going, if the Lordsteps not in with the riches of his grace. Wherefore now at last, before all be turned into fire and ashes, behold the Lord caststhe net among the multitude of fish, and the abundance of the seashall, without fail, be converted to Jerusalem (Isa 60:5). ThoughSatan and Antichrist have had their day in the world, and by theiroutrage have made fearful havoc of the souls of sinners from timeto 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 uponher, provides a new heaven and a new earth for her situation (Isa66:22); 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 befor ever beguiled by blindness and ignorance (Isa 25:7). Now shallthey make merry with the things of God; now shall all eat the fatand drink the sweet (1 Kings 4:20; Neh 8:10, 12). For 'in thismountain shall the Lord of hosts make unto all people a feast offat things, a feast of wines on the lees, of fat things full ofmarrow, of wines on the lees well refined' (Isa 25:6). 

'And the nations of them which are saved shall walk in the light ofit. ' They 'shall walk in the light of it. ' That is, in the lightthat is in it while it is in its purity in this world, and inthe glory of it when it is in its perfection and immortality inanother. Whence note by the way, that in the midst of all thisglory, or while the glorious light of the gospel shall thus shinein the world, yet even then there will be some also that will notsee and rejoice in the glory hereof. But as for those, whoeverthey are, they are excluded from a share in the blessed and goodlyprivileges of this city. 'The nations of them which are SAVEDshall walk in the light of it. '

'And the kings of the earth do bring their glory and honour intoit. ' By these words are great things held forth. He told us beforethat the nations of them that are saved shall walk in the lightof it; and here he tells us that even their kings also, the kingsof the earth, do bring their honour and glory to it. The peopleof 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 bringtheir glory and honour unto it, it argueth that the gospel and thegrace of God, when it is displayed in its own nature, and seen inits own complexion, even then they that have most of the honourand glory of the world will yet stoop their top-gallant[21] untoit. 'Because of thy temple which is at Jerusalem, shall kingsbring presents unto thee' (Psa 68:29; Isa 49:22, 23). 'The kingsof Tarshish, and of the isles, shall bring presents' to thee: 'thekings of Sheba and Seba shall offer gifts. Yea, all kings shallfall down before him; all nations shall serve him' (Psa 72:10, 11). The kings shall see and arise, and 'princes also shall worshipbecause of the Lord, ' &c. (Isa 49:7). The kings shall come to thylight, and princes to the brightness of thy rising (Isa 60:1-5). 'The Gentiles shall see thy righteousness, and all kings thyglory' (Isa 62:2). Yea, 'that which had not been told them shallthey 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 theways 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 ofthe tenders of grace, yet in the latter day thereof God will takehold of kings. 

'And the kings of the earth do bring their glory and honour intoit. ' INTO IT; that is, to Jerusalem. Wherefore this city must bebuilt 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 forwardthe work of this city, as did Hiram with Solomon, and Darius, Cyrus, and Artaxerxes, with Ezra and Nehemiah, at the building andrepairing the city, in the letter, in the days of old (2 Chron2:11-15; Ezra 1:1-4; 6:1-3; 7:21). But yet, I say, the greatconquest 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 uponZion; for the time to favour her, yea, the set time is come. Forthy servants take pleasure in her stones, and favour the dustthereof. So the heathen shall fear the name of the Lord, and allkings thy glory' (Psa 102:13-15). And, indeed, before this city isset up, and established in her own place, most of the kings andgreat ones of the earth will be found employed and taken up inanother work, than to fall in love with Mount Zion, and with thehill thereof. They will be found in love with mistress Babylon, themother of harlots, the mistress of witchcrafts, and abominationsof the earth (Rev 17:2, 12-14; 18:3, 9). They will, I say, becommitting fornication with her, and will be as the horns upon theheads of the beast, to defend the riding lady from the gunshot thatthe saints continually will be making at her by the force of theWord and Spirit of God. They will be shaking the sharp end of theirweapons against the Son of God, continually labouring to keep himout of his throne, and from having that rule in the church, andin the world, as becomes him who is the head of the body, and overall principality and power. 'These shall make war with the Lamb'(Rev 17:14). But, I say, it shall so come about at the last, bythe illuminating grace of God, and by the faithful and patientenduring of the saints, together with the glory that everywhereshall now be abiding on the church and congregation of Jesus, that they shall begin to receive a man's heart, and shall considerthings that have not been told them; wherefore at last they shallwithdraw themselves from the love of this mistress, and shallleave her to scrape for herself in the world, and shall come withrepentance and rejoicing to Zion; nay, not only so, but to avengethe quarrel of God, and the vengeance of his temple; and torecompense her also for the delusions and enchantments wherewithshe hath entangled them. 'These shall hate her, and they shall makeher desolate and naked, and shall eat her flesh, and burn her withfire' (Rev 17:16). 

Now, madam, what sayest thou? The kings must come to Jerusalem, Jezebel. Thy chamber companions will shortly, notwithstanding thypainted face, cast thee down headlong out at the windows. Yea, theyshall 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 shallroar upon thee like the sea, and upon thy fat ones like the wavesthereof (Jer 50:41, 42). Yea, when they begin, they will also makean end, and will leave thee so harbourless and comfortless, thatnow there will be found for thee no gladness at all, no, not somuch as one piper to play thee one jig. The delicates that thy soullusted 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 neverbe inhabited, neither shall it be dwelt in from generation togeneration; neither shall the Arabian pitch tent there, neithershall the shepherds make their fold there. But wild beasts of thedesert shall lie there, and their houses shall be full of dolefulcreatures. And owls shall dwell there, and satyrs [that is, thehobgoblins, or devils] shall dance there. And the wild beastsof the islands shall cry in their desolate houses, and dragonsin their pleasant palaces; and her time is near to come, and herdays shall not be prolonged' (Isa 13:19-23). Thus wilt thou comedown wonderfully. For 'in thee have they set light by father andmother; in the midst of thee have they dealt by oppression with thestranger: in thee have they vexed the fatherless and the widow. In thee are men that carry tales to shed blood: and in thee theyeat 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 willbe 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 aboy 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 allthe coast of Palestine? Will ye render me a recompence? And if yerecompence me swiftly and speedily, will I return you recompenceupon your own head' (Joel 3:1-4). I will throw it as dirt in yourface again. And never talk of what thou wast once, for thoughthou wast full of wisdom, and perfect in beauty, though thou hastbeen in Eden, the garden of God, yea, though every precious stonefor some time was thy covering, and thou the very anointed cherubthat covereth, walking upon the mountain of God, and in the midstof the stones of fire, yet because-by reason of the multitude ofthy merchandize-thou hast sinned, and art filled with violence. 'Therefore God will cast thee, as profane, out of the mountain ofGod, and will destroy thee, O covering cherub, from the midst ofthe stones of fire'; yea, he will cast thee to the ground, and laythee before kings, that they may behold thee. And 'all they thatknow thee among the people shall be astonished at thee: thou shaltbe a terror, and never shalt thou be any more' (Eze 28:12-19). 'And when thou art spoiled, what wilt thou do? Though thou clothestthyself with crimson, though thou deckest thee with ornaments ofgold; though thou rentest thy face with painting, in vain shaltthou make thyself fair, thy lovers will despise thee, they willseek thy life' (Jer 4:30). 

'And the kings of the earth do bring their glory and their honourinto it. ' Mark, they do not only forsake the crimson harlot, neitherdo they content themselves with eating her flesh and burning herwith fire, but they come over, they come over to Jerusalem; theyare conquered by the grace of Christ and wisdom of the Son of God. They shall make war with the Lamb, but the Lamb shall overcomethem, for he is King of kings and Lord of lords, and those that arewith him are called, and chosen, and faithful. Now they shall allgive way to the government of the King of kings, the governor ofthe Jews (Ezra 6:7), and shall with gladness delight to see himrule his spouse with his own law, rules, and testament; they shallplay the pranks of Jeroboam no longer, in making calves to keepthe people from going up to Jerusalem to worship. Now they shallcount him also king of nations, as well as king of saints; and heshall 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 forthere shall be no night there. '

This is the effect of what you read before, namely, of the comingin of the kings and great ones of the earth to this Jerusalem. Forwhen 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 thiscity, then what need is there to shut the gates? Alas, all theinjuries that the kings and great ones of the earth have done tothe church and spouse of Christ in these days of the New Testament, it hath been through the instigation and witchcraft of this mistressof iniquity. 'The horseman lifteth up both the bright sword andthe glittering spear' (Nahum 3:3, 4), against the saints of God, by reason of the multitudes of the whoredoms of the well-favouredharlot, the mistress of witchcrafts, who selleth nations throughher whoredoms, and families through her witchcrafts. WhereforeI say, this gentlewoman being laid in her grave, and all her fatones gone down to the sides of the pit, these kings will changetheir mind, and fall in love with the true and chaste matron, andwith Christ her Lord. Now when this is thus, this city must needsbe safely inhabited as towns without walls, and as a place nearto which there is neither thief nor ravenous beast (Isa 2:4; Jer33:16; Zech 2:4; 14:11). 

Persecutors, while they remain in their spirit of outrage againstthe church and people of God, they are frequently in the Scripturecompared to the venomous dragons, fierce lions, and ravenous wolves(Jer 51:34, 37). All which at this day shall be driven out of theworld, that is, so out, as never to molest the church again, or tocause a gate of this city to be shut, through fear, against them;as he saith by the prophet, 'In the habitation of dragons whereeach lay, shall be grass, with reeds and rushes' (Isa 35:7). In thehabitation of dragons, that is, even in the places of persecutors, where each lay, shall be food for the flock of Christ. The dragonis a venomous beast, and poisoneth all where he lieth! He beatsthe earth bare, and venoms it, that it will bear no grass, as dothe persecutors where they inhabit and lie. But behold, the daysdo come in which these dragons shall be removed, and the groundwhere they lay be made fruitful and flourish, so that even thereshall be places for the flocks to lie down in. 'In the habitationof 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 ofthe Lord shall return and come to Zion with songs, and everlastingjoy upon their heads; they shall obtain joy and gladness, andsorrow and sighing shall flee away' (Isa 35:7-10). According tothat of Moses, the Lord 'will give peace in the land, and ye shalllie down, and none shall make you afraid. ' For 'he will rid evilbeasts 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 thereshall be no night there. ' This word DAY we may understand twoways; either for the day of bringing in to fill this city, or forthe day of her perfection and fulness. Now if you take it withreference to the day in which her converts are coming in, as indeedit ought, why then, the gates shall not be shut at all. 'Thy gatesshall be open continually, they shall not be shut day nor night, that men may bring unto thee the forces of the Gentiles, and thattheir kings may be brought' (Isa 60:11). 

But again, this day of grace, and of conversion of sinners, it mustbe 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 dayis usually accompanied with a black and doubtful night of temptationand affliction. Wherefore this day here being spoken of, it isthe day of grace that she shall have even when she is absolutelydelivered from the rage of the beast, false prophet, and whore. Wherefore he is not content to say, the gates shall not be shut atall 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'saffliction she is accompanied with nights as well as days, butit shall not be so here; 'Thy sun shall no more go down, neithershall thy moon withdraw itself; for the Lord shall be thine everlastinglight, 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 Jerusalemhath had her golden day in this world, I say, just towards theending thereof, she will yet once again be beset with raging Gogand Magog, which enemies will, after the long safety and tranquilityof this city, through the instigation of the devil come upon thebreadth of the earth, and encamp about this holy city (Eze 28; 29). But behold in the midst of this intention to swallow her up, theLord rains fire and brimstone from heaven and destroys them all;so that God, I say, though he may bring one only evening upon thisholy city after her long peace and rest among the sons of men, yethe shall not bring one night upon her, nor cause a gate thereofto be shut for ever. The sun shall now stand still in the midst ofheaven, and this night shall be thus prevented by this marvellousjudgment of God (Josh 10). As another prophet saith, 'At eveningtime it shall be light' (Zech 14:7). That is, though her enemieswill at last still make, through their enmity, one only attemptto swallow up all in everlasting oblivion, yet they themselvesshall fall down dead upon the mountains of Israel, and be a preyto this Jerusalem. Thus there will be only day accompanying theinhabitants 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 nationsinto it. ' This, as I said before, is to show us how heartily, andhow unfeignedly, both the nations and their kings shall now comeover to New Jerusalem. They come hand in hand, not the peoplewithout their prince, nor the prince without his people, thoughit will, and must be so, in the times of persecution; but now, together 'they shall bring the glory and honour of the nations toit. '

Again, I told you before that the Jews shall at this day be convertedto the Christian faith, and shall have a great name and much ofheaven upon them in this city. For, indeed, they are the first-born, the natural branches, and the like. Now when he saith, they shallbring the glory and honour of the nations to it, I cannot thinkthat by this should we understand only, or yet principally, theoutward pomp and treasure of the world, but that rather by honourand glory we are here to understand the heavenly treasure and glorythat the saints shall continually pour forth into one another'sbosoms in this city. In this city, I say, for at this day, asI have formerly showed you, there will be found no treasure anywhere but at Jerusalem; every saint shall be here, every graceshall be here, the precious stones of the sanctuary, the precioussons of Zion shall not then, as now, lie scattered, some in theworld, and some in mistress Babylon's lap; neither shall any thingpertaining to the church's privileges be found in her at all forever. There shall be heard no more at all in her any harpers, trumpeters, pipers, or any other heavenly music in her; neither shallthere be any more the sound of a millstone to grind us bread, northe light of a candle to guide us in the house, nor yet the voiceof the bridegroom, Christ, nor of the bride his wife, to temptor 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 (2Chron 36:7). Christians, you must understand that there is a timewhen 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 broughtand delivered up to Jerusalem again, as was also foreshown in thetype; and all places shall be void of the treasure of heaven, butJerusalem (Ezra 6:1-6; 7:13-16). 

Wherefore by the glory and honour of the nations in this place, Iunderstand that all the treasures of the church, and all the gracesthat at this day lie scattered here and there, some in one placeand some in another, they shall be found no where at that daybut in this city, in the church that walks according to rule. Nowthe reasons why I take this honour and glory to be meant of thesethings are-

First. Because thus it was in the time of the building of Jerusalemafter the captivity, the treasure of the Jews, which was becomethe treasures of the provinces of Babylon, was again restored andbrought to Jerusalem, as you may see by the scriptures now cited. 

Second. Because I find indeed, that the milk and honey of the landof 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 thecomforts of the church and her treasure, is called 'The glory ofall lands, ' I take glory and honour in this place to signify thesame thing also (Cant 4:11). 

Third. Because also I find, by comparing the prophets, that theChristian's glory and honour lieth mostly, even principally, inheavenly and spiritual things; as in faith, love, experience ofGod, of grace, of Christ, and spiritual life. I read that, at thebuilding of this city, the Jews and Gentiles shall meet together, and that at that day they shall mutually be partakers of eachother's glory. The Gentiles 'shall milk out, and be delighted in theabundance of the glory' of the Jews: and the glory of the Gentilesshall be again extended unto the Jews like a mighty flowing stream(Isa 66:10-13). But I say that this glory and honour should consistin outward things, or that the glory that is merely carnal shouldbe principally here intended, I confess it grates too near theground for me to believe or rejoice in it. Alas, I find that thosesouls that have not now the tenth part of the spirit and life ofheavenly things that shall then be poured forth; I say, I findthat these are trampling on the world, and disdain the thoughtsof being taken with its glory. Wherefore much less will it beesteemed in that day, when the glory and goodness of God shall inthat manner break forth. Again, can it be imagined that the chiefof the glory that the Gentiles should bring to the Jews after asixteen hundred years warming in the bosom of Christ; I say, isit imaginable that the great crop of all they have reaped shouldconsist in a little outward trumpery? Or if it should, would it bea suitable medicine in the least to present to the eyes of a brokenand wounded people, as the Jews will be at that day? Or if theyglory that the Gentiles at that day shall suck from the Jews weresuch as this, would it at all be as life from the dead to themin a gospel sense. The church of the Gentiles shall be a wall tothe Jews at their return; but such a wall as will chiefly consistin spiritual and heavenly safeguard, and in outward, because ofthat (Rom 11:13-15). I am a wall, saith she, and my breasts aretowers, 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 outwardglory, in the glory of earthly things? or must this silver palacebe of that nature either? No verily, but when God hath built thecity Jerusalem, and put his church into such a state, that uponall her glory shall be a defence of heaven, then shall the Jews, by their coming into this city, build, by their experience, apalace for spiritual and heavenly pleasure, to solace and comforttheir brethren withal. In a word, then, by glory and honour inthis place, we are chiefly to understand the spiritual and heavenlythings of this city, which, in the times of the reign of Antichrist, have lain, some among the potsherds of the earth, some again underthe 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 beconverted, forthwith to this city, the church, where will be thetreasury of God, into which every one at that day shall throw inof their abundance; but as for the glory of the world, the saintsshall be above it, it shall be with them as silver and wood wasin the days of Solomon, even as little worth as the stones in thestreet 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 thatdefileth, 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 everwas, or ever will be in this world, could possibly be so, all ofthem, the elect of God, but that there would get in among themsome that had not saving grace; the same also I believe touchingthe state of this Jerusalem. But yet this I do believe again, thatthe right and gospel-pattern is, that none be admitted into churchcommunion but such who are visible saints by calling (1 Cor 1:1; 2Cor 1:1; Eph 1:12; Phil 1:1). The substance of which these wordsimport, 'There shall not enter into it any thing that DEFILETH, or that worketh abomination, or that maketh a lie. ' Which wordsdo 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 theforms, and all the ordinances, and all the forms of the goingsout of the church of God, and the comings into it, be so exactlyopened to these people, and they so punctual and distinct in theobservation of them, that it will not be possible that a Canaaniteshould 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 wholelimit thereof shall be most holy. Behold, this is the law of thehouse' (Eze 43:12; Joel 3:17; Zech 14:21). 

And as there shall at this day be none admitted here, but such asare in truth visible saints, so none must here continue, but theythat continue such. If any of those stones that are put in forbuilding into the house of God, shall afterwards have the plaguefound on them, then the priest shall command that such stonesbe taken away and cast into the unclean place that is without thecity (Lev 14:40). And observe it, that congregation on earth thatadmits only of such persons as are visible saints by calling andprofession-though possibly some of them, as in the case of Judasand Demas, may be known to God to be non-elect-yet that churchis holy round about the limits thereof (Num 19:22; Eph 5:11; Heb12:15; 2 Thess 3:6, 14; 1 Cor 5:6, 11-13). Provided, also, that ifat any time after that the plague appears, they ordinarily proceedto deal with them, as here things will be done to a tittle and ahair's breadth. Now the reason why the church may be said to havesome within her that are non-elect, and yet be counted holy still, it is because the church is to judge of persons by their wordsand lives; they know not the heart absolutely, and therefore if inword and life a man be as he ought, he is to be accounted a visiblesaint, and orderly ought to be received of the church as such. Sothat I say, as I said before, these words of barring out sinnersout of the church, they are not to be understood as if they intendedthat those should be debarred visible communion that in word andlife appeared visible saints, that are so judged by the rules ofChrist's testament; but that such should be from it shut out thatappeared visible sinners. Those that are defilers, workers ofabomination, and makers of lies, none of these shall enter. 

But 'they which are written in the Lamb's book of life. ' These wordsexplain the matter: those, and those only, shall enter here, thatare found written in the Lamb's book of life. Now, by book oflife we are to understand two things in the Scriptures of truth. First, either the book of God's eternal grace and mercy throughChrist, in which all the elect are recorded for ever. Or, Secondly, that book of life in which the Lord Jesus hath all recorded thatare visible saints by calling; for, for both these there is a bookof 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 withthat in the text (Exo 32:32, 33; Rev 22:19). 

Now the book of life in this place must not be so strictly takenas if it included those only that were elect of God to eternallife, but must be understood of that book wherein are recordedthe rules and bounds of visible church-communion; and so all thosethat, through the gifts and operations of special or common grace, do fall within the compass of those rules and bounds. Thus it wasin the type at the return out of captivity, none were to be admittedentrance into the church but those that could show their privilegesby genealogy and the records of the church; and to others it wassaid that they had neither portion, nor lot, nor memorial, inJerusalem (Ezra 2:62, 63; Neh 7:64, 65; 2:20). 

Now that by book of life in this place we are to understand thatbook that hath in it the bounds and liberties of this city, andso every one that falleth within the compass of these bounds andprivileges visibly; consider, First. They that are visible matter for visible church-communion, they shall be found within this city, and yet there shall notenter any, but those that are written in the Lamb's book of life. 

Second. Now visible church-communion doth not absolutely call foronly invisible saints, neither can it; for if the church were tojoin with none but those whom they knew to be the very elect ofGod-as all invisible saints are-then she must join with none atall; for it is not possible that any church should be so infallibleto judge in that manner of the elect, as to discern them always, and altogether, from the non-elect, which cannot be an invisiblesaint. 

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 capableof receiving in a man at one time, and of blotting of him outagain, as occasion doth require, at another. Which thing is onlyapplicable to that book which binds and looses on the account ofa man's being a visible saint or a visible apostate. Which thingis only applicable to the visible rules of receiving or shuttingout of visible church-communion; which rules being the rules ofChrist'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 cityso called. 'If any man shall take away from the words of the bookof this prophecy, God shall take away his part out of the bookof life, and out of the holy city, and from the things which arewritten in this book' (Rev 22:18, 19). O how happy is he who isnot only a visible, but also an invisible saint! (Rev 3:5). He, heshall 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, butto be for ever blotted out of the book that approveth of visiblebelievers also. 

Fourth. But again, to explain the matter yet more: in the visiblechurch there are not only sons, but servants-that is, not onlythose that are truly elect, but such as have received a gift forthe perfecting of the church under Christ, in his service here inthis world (Eze 46:16, 17). Now, I say, the servant for the timepresent hath his place in the church as well as the son, though notthe place of a son, but of a servant, even a place of service, asof preaching, prophesying, administering the ordinances that aregiven to the church, and the like (1 Cor 12:7; Eph 4:11, 12). Allwhich a man that hath not grace may do, and that by the appointmentof Christ; thus was Judas, Demas, Hymeneus, Phyletus, and others, who sometimes were the servants of Christ in the church, and didminister for him to them; yet themselves, notwithstanding, suchas were all that time strangers and aliens to the life and powerand saving operations of the justifying and preserving grace ofthe gospel (1 Cor 13:1-4; Matt 25:14-18). As he saith also by theprophet Isaiah, 'strangers shall stand and feed your flocks, andthe sons of aliens shall be your ploughmen, and your vine-dressers'(Isa 61:5). For verily Christ will give to those that have nothis saving grace, yet great knowledge and understanding in themysteries of the kingdom of God, and will also make them for profitand advantage in his church, to feed their flocks, to plough upthe fallow ground of their hearts, and to dress their tender vines. Yet, I say, they themselves shall not be everlastingly saved, forthey want his saving grace. As Christ saith, 'The servant abidethnot in the house for ever, but the son abideth for ever' (John8:35). As he saith again in another prophet, 'If the prince givea gift unto any of his sons, the inheritance thereof shall be hissons, it shall be their possession by inheritance; but if he givea gift of inheritance to one of his servants, then it shall behis 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 theprofit 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 isdone, then they cease to be any longer of use in the church, andtherefore are forthwith shut out of the same, but the son abidethfor ever. Thus you see that as visible church-communion doth notabsolutely call for the elect only, but admits, and that by thebook of rules, all that are visible and open saints by calling, soalso the Lord Jesus himself doth, and will use some in his churchas his officers and servants, that yet in a strict sense are neitherhis sons nor members, who yet are within the bounds of that bookof life that here he speaks of, as is evident, because with Christ'sallowance they are admitted into communion with his church, and byhim also furnished with gifts and abilities to profit and edifywithal. Now observe, such a one is admitted, though but a servant, yet not by the church, because but such a one. The church receivethno man upon the account of gifts alone, but upon the account ofthe appearance of grace, as of gospel-repentance, of the confessionof faith, and of a conversation suitable to the same; all whicha 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 visiblechurch-communion, and so consequently about the book of life, itmust needs be a gospel-truth: yea, a thing for truth in this NewJerusalem: because, besides what hath been said, there will be foundin this city, even at the coming of the Lord Jesus, which comingof his will not be for some time after the building and setting ofit 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 defiledtheir profession. 2. And will be such virgins as have, and holdevery one her lamp, even as the wise themselves. 3. Such virginsas were, every one of them gone forth from the pollutions ofthis evil world. 4. And so such as continued visible saints, eventill the bridegroom came (Matt 25:1-10). For then, it is said inthe margin, they cried, Our lamps are going out. These, I say, be those gifted people that will have place in the church, and soplace in the book of life here mentioned, which yet will, thoughthey continue hid from the church, be discovered in the day ofthe Lord to be such as had only a gift, but not grace, and shallfor their secret sins be cut off and cast away, notwithstandingthey 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 hisholy city which yet is but the church on earth, with what face candefilers think and say they shall possess a part among the churchwhich is in heaven? Again, If many that have received gifts fromGod, and that may be serviceable in his house, shall yet be putout of doors at the coming of the Lord, what will they do that havebeen and yet continue both giftless and graceless, as visibly asthe light that shineth? And that instead of being the ploughmen andvine-dressers of the church, prove thieves, robbers, persecutors, and the like! Yea, if many that are within the bounds of that bookof life that hath the records and rules of a rightly constitutedvisible church may yet perish, what will become of them that neverwere so much as written therein? Must they not perish rather? 'Andwhosoever was not found written in the book of life, was cast intothe lake of fire' (Rev 20:15). 

Rev. 22:1. -'And he showed me a pure river of water of life, clearas crystal, proceeding out of the throne of God and of the Lamb. '

[FIFTH. THE PROVISION AND MAINTENANCE OF THE CITY, BY WHICH ITCONTINUETH IN LIFE, EASE, PEACE, TRANQUILITY, AND SWEETNESS FOREVER. ]

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 lifeis nothing else but the manifold grace of God in Christ let forthto the inhabitants of this Jerusalem, wherewith she is wateredand replenished, as the earth with rain from heaven, for the goodof those that drink thereof. For both the word water and that oflife, they are but metaphorical sayings, under which is held forthsome better and more excellent thing. And indeed it is frequentwith God in Scripture to speak of his grace and mercy under thenotion 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 soulcan 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 becamestmine' (Eze 16:8, 9). Second, It is called water, because it alsoquencheth the spiritual thirst of them that by faith do drinkthereof (Isa 41:18). I will give, saith Christ, to him that isa-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, Becauseit is that which recovereth the soul that drinketh thereof fromthe death of sin and the curse of God, to a principle of life andheavenly blessing. 'And it shall come to pass that every thing thatliveth, which moveth whithersoever the rivers shall come, shalllive' (Eze 47:9). Second, It is called 'the water of life, ' becausethat from it comes all those heavenly and spiritual quickeningsand revivings, that (like aqua vitae [water of life]) do fetchagain, and cheer up the soul that was sinking and giving up theghost in this world. 'There is a river, the streams whereof shallmake glad the city of God' (Psa 46:4). Third, It is called 'thewater of life, ' because it healeth the soul of all its spiritualinfirmities and diseases, wherewith by reason of the remainders ofsin, the creature is most sadly annoyed and infected. 'And thereshall be a very great multitude of fish, ' of men he means (Matt4:19), 'because the waters shall come thither; for they, ' thesefish, 'shall be healed, and every thing shall live whiter the rivercometh' (Eze 47:9). Fourth, and lastly, It is called 'the waterof life, ' because that whosoever doth effectually drink thereof, shall die no more, but the water that Christ shall give him shallbe 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, tomaintain, and preserve life (John 4:10-14). 

[Water of lifer clear and PURE AS CRYSTAL. ] 'And he showed me apure river of water of life, clear as crystal, ' &c. Mark, it iswater, water of life, pure water of life, and clear as crystal. These words, 'pure' and 'clear, ' and that as 'crystal, ' they areadded upon a double account. First, To show you that it is gracealone that saveth the sinner; and, Second, To show you that at thisday the doctrine of this grace will be by itself alone withoutthe commixture of that dirt and trash that for a long time, evento 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 theleast a helper in the matter of our happiness; we are 'justifiedfreely by his grace, through the redemption that is in ChristJesus. ' As he saith by the prophet, 'I will pour CLEAN water uponyou, and ye shall be clean, and from all your idols will I cleanseyou' (Eze 36:25). [22] 'Not for your sakes do I this, saith theLord. Be ye ashamed and confounded for all your own evil ways, O house of Israel' (vv 32, 33). It is clean water, indeed-it isclear in the nature of it, clear in the gift of it, and clear inthe 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 showethus that at the day of New Jerusalem, the doctrine of grace shallbe 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 shallnot come near it, neither shall the rubbish they have already castinto it any more be there for ever. 'I will destroy all the beaststhereof [the beastly men he means] from beside the great waters, neither shall the foot of man trouble them any more, nor the hoofsof beasts trouble them. Then will I make their waters deep, andcause 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 mysteryalso to understand how openly and plainly this river shall inall its crystal streams and currents be apprehended and seen bythe children of this city; for in this vision he doth as it wererepresent in his person the children of New Jerusalem; as God saidto Ezekiel in another case, 'Thou shalt be a sign, ' 'and they shalldo as thou hast done' (24:22, 27). So here, I saw, saith John, apure river of water of life. I am in this a sign to the house ofthe Israel of God, and to the inhabitants of this city; they shalldo as I have done, and shall also see as I have seen. As saiththe church and people of this city, 'As we have heard, so have weseen, in the city of the Lord of hosts' (Psa 48:8). And hence itis called an open fountain, because it shall be no more shut upor 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, hathalso in it two things: First, An implicit declaration whither itgoes; and, Second, A discovery of its gradual extension to thoseto whom it goes. 

First. Touching to whom, or whither it goes, it is let out bothto the Jews and Gentiles indifferently; and so it never yet wassince the foundations of the Jewish church; for in the time of theOld Testament it did run to the Jews in special, and in the timeof 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 withoutthe Jews, but equally and alike to both, and on them both itshall work alike effectually. 'It shall be in that day, ' saiththe prophet, 'that living waters shall go out from Jerusalem; halfof them toward the former sea, and half of them toward the hindersea' (Zech 14:8). By 'living waters' here, you are to understandthe same with this in the text; by 'the former sea, ' the peopleof the Jews, for they were God's former people; and by 'hindersea, ' the people of the Gentiles, for they are the younger son. Andbecause the whole world consisteth of these two people, thereforeEzekiel in his vision puts them both together, calling them thefish of one great sea, to which this water of life shall run, andupon 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 gospelministers, 'shall stand upon it, ' the rivers, 'from En-gedi evento En-eglaim; they shall be a place to spread forth nets; theirfish shall be according to their kinds, as the fish of the greatsea, exceeding many' (Eze 47:10). As another prophet saith, 'Theabundance of the sea shall be converted to thee' (Isa 60:5). Thusmuch touching whither this water goes. 

[Second. ] And now to come to the manner of the extension of it, inthe way of its proceeding. A thing that proceeds, it doth what itdoth gradually, that is, by degrees. First, it comes or goes sofar, and then further, and afterwards further than that, till atlast it ascends to the height and uppermost degree that is allottedfor its perfection. All which the Holy Ghost would have us gatherout of this word, 'it proceedeth, ' or that John saw this holy water'proceeding. ' The which the prophet Ezekiel in a mystery unfoldethto us, saying, the first time he passed over this water it was upbut to his ankles; the second time he passed through, it proceededto his knees; the third time, to his loins; and last of all, becamea river to swim in (Eze 47:1-3). 

1. It is but up to the ankles, that is, but shallow; and signifiesthat, first, the soul is but a little child in God's things, suchas the apostle calls babes, children, 'little children' (1 John2:12). 

2. Then from the ankles it proceeds to the knees, that is, somewhathigher than the ankles; and signifieth that the Christian growethfrom a child to a young and strong man, one that is now gottendeeper into the things of God, and that is able to tug with andovercome the wicked ones (1 John 2:13). 

3. After this it proceeds higher, even up to the loins; thissignifies that as grace makes men children of God, and his youngmen, so also it maketh them fathers and ancients in his church;it makes them grave, knowing, solid guides, and unfolders of themysteries of the kingdom; these are such as are instructed intothe kingdom of God, and that can bring out of their treasury thingsnew and old. 

4. It yet proceeds higher, even to be above the head, a river toswim in, and that such a river as can by no means be passed over. This signifieth our launching into eternity; our being beyondall heights, depths, lengths, and breadths in the open vision andenjoyments of grace. 'For there the glorious Lord shall be untous a place of broad rivers and streams, wherein shall go no galleywith oars, neither shall gallant ships pass thereby' (Isa 33:21). Thus we begin children, and wade up to the ankles in the thingsof God; and being once in, it riseth and proceeds to come up toour knees, then to our loins, and last of all to be a river toswim in; a river so wide, so deep, and every way so large, thatit 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. ' Havingthus spoken to the water what it is, as also to whom it extendsitself, and how it proceeds, he now comes to show us from whenceand from whom it doth come. It proceeds, saith he, 'from the throneof God and of the Lamb. ' Out of the throne of God; this throne ofGod, it is, in another place, called the mercy-seat, and throne ofgrace, from which, as always, so now in a special manner he willissue forth of himself in the glory of the gospel of the grace ofthe Lord and Saviour Jesus Christ to the inhabitants of this city(Exo 25:22; Heb 4:16). When he saith, therefore, that it dothproceed out of the throne of God, it is as if he had said, I sawthat from the yearning bowels of the great God did flow continuallythe living streams of the everlasting fountains of grace, andthat not only to, but in the midst of this city, wherewith herinhabitants are continually watered, and their pastures kept alwaysgreen and flourishing. 'Ho, every one that thirsteth, come ye tothe waters' (Isa 55:1). 

'Proceeding out of the throne of God and of the Lamb. ' In thatthis water of life is said to proceed not only out of the throneof God, but also of the Lamb, it signifieth and holdeth forth untous two special things:

First. That the throne of God is also made the throne of the LordJesus Christ, upon which he, as a reward of his sufferings andvictory over sin, Satan, and all evils, is set down, and upon whichhe sits and rules as Lord and Chief of all worlds. He is set downon the right hand of power, on the right hand of the Majesty onhigh; as he saith, 'To him that overcometh will I grant to sit withme in my throne, even as I also overcame, and am set down with myFather in his throne' (Rev 3:21). This being thus, it signifieththat this city shall have her enjoyments of life, peace, and joyin the Holy Ghost, by virtue of the kingship of the Lord JesusChrist, as well as by the virtue of his priestly and propheticaloffice. The church doth in our days know a little what joy, peace, and life is to be enjoyed from Christ, even through that dark andglimmering 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 sheshall enjoy when her Lord, in all his offices, is manifest beforeher, and when he in the glory of them doth reign in the midst ofthis Jerusalem. There are none of the offices of the Lord Jesusyet upon the throne in his church on earth, though they be all uponthe throne in heaven. O! but the day is coming that they shall beall upon the throne in the church on earth; when they shall, eachof them in its full length, breadth, height, and depth, bear swayamong his people, and before all men. 'Then the moon shall beconfounded, and the sun ashamed, when the Lord of hosts shall reignin Mount Zion, and in Jerusalem, and before his ancients gloriously'(Isa 24:23). 

'O that thou wouldest rend the heavens, that thou wouldest comedown, that the mountains might flow down at thy presence!' (Isa64:1). O that the day were come that the smoke should go forth ofthe temple of God, that men might enter into it, and there meetwith God upon the throne, and with Jesus in him upon the thronein all his offices! It will be thus, thou Zion, shortly, 'and greatshall be the peace of thy children' (Isa 54:13). 

[Second. ] The second thing observable is, that as all grace comesfrom out of the throne of God, so it also proceeds or comes out ofthe throne of the Lamb; that is, no grace comes to any but throughthe victory and conquest of the Lord Christ. We are 'justifiedfreely by his grace, through the redemption that is in ChristJesus' (Rom 3:24). And again, 'We have redemption through his blood, 'even 'the forgiveness of' our 'sins, according to the riches of hisgrace' (Eph 1:7). By which we may gather that when these thingscome to be in their own purity among us-that is, when grace runsclear without the dirt and mud of the traditions of men commixedtherewith-then will all that hold up false and erroneous opinionsbe washed away. For this river will not only wash away the sinsand filthiness of those that are truly gracious; but it will alsodestroy the heretic and erroneous person;[24] it will be to themat 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 ofIsrael, yet it destroyed the Egyptians that assayed to go throughit as Israel did (Heb 11:29). The reason also why we are at thisday in such confusion in matters of religion, it is for want of theclear and pure streams of this river of water of life; all whichwill be mended when there is but one river to water this city, andthat too the pure river of the water of life, in all its streamsas clear as crystal; then shall all drink in all things into oneSpirit, 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 sideof the river, was there the tree of life, which bear twelve mannerof fruits, and yielded her fruit every month; and the leaves ofthe tree were for the healing of the nations. ' This tree of life isthe Lord Jesus Christ; and that he is here called a tree, ratherthan by other of his names, it is to show us how fruitful and exceedingadvantageous he in all his benefits will be to the inhabitants ofthis city. This is that tree under whose branches the fowls ofheaven shall now most safely lodge, and find relief from the hotand fainting beams of the persecuting sun of this world, as theWord doth there inform us (Matt 13:31, 32). 

[The situation of this tree in the midst of the city. ] Now beforeI 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 ofone or two general things that lie before me, from the standingof 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 Godbegan the world withal; whereby he signifieth that as the worldbegan with a paradise, so also it shall end with a paradise, whensin and Satan have done their worst. This New Jerusalem shall bethe 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 thebeginning thereof. In which paradise there shall be not tree ofknowledge, or the law of works, to bear sway, and to cause thatthe sons of God shall be thrust out thence for their eating ofits forbidden fruits; no, the tree of life alone shall here bearsway and rule, whose fruit is only healthful, and the leaves thereoffor medicine. 

[1. ] Now this tree of life being in the midst of this city, itsignifieth that the inhabitants of it shall be sweetly shadowed, refreshed, and defended with its coolness, and also sweetlynourished and comforted with its dainties. And hence it is that theScriptures do hold him forth in his benefits to his church underthese 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 withgreat delight, and his fruit was sweet to my taste' (Cant 2:3). Indeed the shadow of this tree of life, as always it is refreshingto the tempted and weary, so now it will be far more. 'They thatdwell under his shadow shall return; they shall revive as thecorn, and grow as the vine; the scent thereof shall be as the wineof 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, thatwe received in the days of our espousals. (2. ) As it will make usreturn to these, so it will make us revive in these; they shallreturn and revive, they shall revive as the corn; as the corn dothwhen, in the heat of summer, after long scorching, it is coveredwith cool clouds, and watered with the bottles of heaven. (3. ) Asit shall make them return and revive, so it shall make them grow;they shall grow as the vine, that is, speedily, fruitfully, andspreadingly. (4. ) This is not all, but the smell of saints inthose days shall be excellent: 'They shall revive as the corn, 'they shall 'grow as the vine, ' and shall send forth their scent 'asthe wine of Lebanon. ' This tree is a perfuming tree, and makes themalso that abide under the shadow thereof to smell as sweet-smellingmyrrh; it makes them smell as the wine of thy grace, O Lord, andas the fragrant ointments of heaven. When the spouse did but touchwhere her Lord had touched afore her, it made her 'hands dropwith myrrh, and her fingers with sweet-smelling myrrh' (Cant 5:5). O they will be green, savoury, reviving, flourishing, growingChristians, 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 forshadow and reviving, so he will be in the midst of the street ofit for food, for refreshing and replenishing that way. 'I sat downunder his shadow with great delight, ' said she, 'and his fruit wassweet 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 alltrees for meat (Eze 47:12). Indeed Christ is all trees; yea, thereis more to be found in him for the food of the soul, than therecan be on all trees for the food of the body. He is a fir-treefor tallness, greenness and strength; he is an olive for fatness, a vine for sweetness and goodness, for therewith is refreshedthe 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 ofGod (Cant 2:13). 

To conclude. -Seeing Christ is said to be in the midst of the streetof this city, it showeth unto us with what, at all occasions, theactions 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 placeof spiritual recreation and solace. Now in the very midst of thisstreet there stands this tree, which being thus, it showeth us howwonderfully Christ, as a tree of life, will be in all the wordsand deeds of the inhabitants of this Jerusalem; they will walkin Christ, they will talk in Christ, they will do all they do inChrist, or rather Christ will be found in all their ways; even asthe 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' (Zech10:12). 

Again, In that this tree is said to stand in the midst of thestreet, it showeth unto us how common and free his benefits willnow be also. The plumbs, and figs, and grapes, and apples of thistree, will be open to every passenger: not a boy nor a girl, thatnow shall play in thy street, O Jerusalem, but shall eat of thefruits of the tree that stands in the mist of thee, as of commonthings (Jer 31:4, 5). 

[Second. ] 'And in the midst of the street of it, and ON EITHERSIDE of the river was there the tree of life. ' As this tree dothstand in the midst of the street of this city, so it also standethon each side of the river of the water of life, of which you haveheard before. Now when he saith, the tree is on either side ofthe river; whence by the way note yet again, that both the waterof life, and also the tree of life, they are both to be enjoyedby the inhabitants of this city in the way of holiness; the treeis in the midst of the street, and the river runs through or betweenthe very tables of the heart of this tree of life; on either sideof the river was there the tree of life. 

Again, In that it is said that this tree of life is on either sideof the river; it argueth that they who come at any time at thisriver 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 moreeasy terms, read it thus: There is none can partake of the graceof God but by the man Christ Jesus, which is this tree of life (Col2:3, 9). For this tree, this Christ, doth stand on either side of theriver, to signify that all grace to us comes through his bloodywounds, 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 byme' (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 asthe river reached: indeed Ezekiel saith this tree is all treesfor meat, yet not to show that there are more trees of life thanone, but to show that all that can be thought of that is good forsoul-nourishment, is to be found in this one, that is, in ChristJesus. And it is further evident that though he saith all trees, as if he meant many, yet he spake but metaphorically, to showthereby 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 youcannot find the tree of life, be sure there is none of the waterof 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 thewrath of God abideth on him' (John 3:36; 1 John 5:12). For 'oneither 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 relatesto God, or as it relates to man, for, as I said before, the fruitof 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 signifieththe complete satisfaction that by the worthiness of the fruits ofthe passion of Christ is given to God for the salvation of thechurch; this city of God (Dan 9:24, 26). He suffered to finishtransgression, to make an end of sin, and to bring in everlastingrighteousness; by this, I say, is the heart of God refreshed, andin this doth it rest (Matt 3:17). 

[2. ] If fruit here be taken with reference to men, then it signifieththe happiness and glory that those for whom he died and rose againshould receive by this means. His fruit, I have showed you, issweet to the taste of his church, which fruit is the effect ofhis undertaking for sinners and the comfortable savour of it inthe 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 tribeshere will be found a suitable measure of food, healing food: 'Iwill multiply the fruit of the tree, ' saith God, and also 'theincrease of the field, that ye shall receive no more reproach offamine among the heathen' (Eze 36:30). 

Again, These that John calleth 'twelve manner of fruits, ' the prophetEzekiel calleth 'all manner of fruit for meat. ' For indeed, asI showed before, there is that to be found in Christ, both forfulness and variety, that is not to be found in heaven and earthbeside. Here is fruit for body, fruit for soul, fruit for babes, fruit for strong men, fruit for fathers, yea, for glorified saintsand 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 provisionfor the house of God, according to the twelve-fold manner of thedispensation of God unto them, and of the twelve-fold manner ofoperation of that holy Spirit which wrought in every one of themseverally as he pleased. Which twelve were before figured unto usby the twelve offices of king Solomon, the type of Christ, whichtwelve were to make provision for the house of the king, accordingto the season of the year, and each man his month in the year (1Kings 4:7). Which very thing the Holy Ghost also doth here casthis eye upon, and that makes him bring in the words of 'everymonth, ' saying, it yields its fruit 'every month. ' For indeed, whatever you read of concerning this city, in this description ofJohn, you find something or other in the writings of the prophetsthat giveth ground for such expressions. Wherefore seeing theofficers of Solomon were twelve, and the apostles of Christ twelvealso; and seeing the officers of Solomon made provision for hishouse, each man his month in a year, and the fruits of this treeof life are called twelve manner of fruits, I do take the twelvemanner of fruits here to be signified by the provision of Solomon'sofficers, according to the twelve seasons of the year, and theya type of the twelve-fold doctrine of the twelve apostles of theLord Christ, for it is their doctrine that is the bread of thechurch, yea, the milk for the babe, and the strong meat for men (1Thess 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 showethus these three things. First, That the effectual fruits of Christfor the saving of the world, they are to be had especially atcertain seasons. It 'yielded her fruit every month. ' Second, Itshoweth also that at the building of this Jerusalem, these seasonswill be very thick and quick; she yielded her fruit 'every month. 'Third, It showeth us also the abundance of provision that thisholy city shall then enjoy from the tree of life, even all mannerof fruit every month. 

First, For the first, that the gospel hath and will be especiallyeffectual at certain seasons for the saving of the sons of men;it is showed us by the descending of the angels into the pool ofBethesda to trouble the water, which as it was at certain seasons, so he that in those seasons first stepped in, he only was madewhole of whatsoever disease he had (John 5:4). It is showed us alsoin that parable of the Lord's hiring men to work in his vineyard;which time of hiring, though it lasteth in general from the firsthour to the eleventh, yet so as that there were vacant seasonsbetween hiring-times and hiring-times, quite through the wholeday; he went out at the first, third, sixth, ninth and eleventhhour, 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 theirbringing in, and will then have them as certainly as the wildass is found in her month (Gal 1:15, 16; Hosea 6:11; Jer 2:24). Ofwhich times and season, because men are ignorant, therefore theyshould with all faithfulness wait upon God in all the seasons ofhis grace for their souls, even as he did for his body; who becausehe would be there at all seasons, brought thither his bed and couchto rest there (John 5:8). 

Second, As by the fruit of this tree being yielded at certainseasons, we may gather that there are certain seasons in which theword in an especial manner shall be blessed and made successfulto the salvation of many souls. So again, in that he saith thisfruit is yielded every month, it signifieth that in the days ofthe building of the city, the New Jerusalem, these seasons willbe very thick and quick. 'Lift up thine eyes, ' saith God to thiscity, 'all they gather themselves together, they come to thee; thysons shall come from far, and thy daughters' from the ends of theearth. 'All the flocks of Kedar shall be gathered together untothee' so that thou wonderingly shalt say, 'Who are these that flyas 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 beexalted. Behold these shall come from far; and lo these from thenorth, and from the west, and those from the land of Sinim' (Isa49:11, 12). 

Third, In that she is said to yield not only fruit, but all mannerof fruit; and that not only one manner of fruit now, and anotherthen, but all manner of fruit, and that every month; it arguethalso that at this day Jerusalem shall have abundance of heavenlyand spiritual provision, and of variety of dainties for her solaceand refreshment; always new, I say, and immediately from the tree. The fruits of the vine shall at that day be upon the mountains ofSamaria, and shall be eaten 'as common things, ' saith the prophet(Jer 31:5). 'Fear not, O land, be glad and rejoice; for the Lordwill do great things. Be not afraid, ye beasts of the field, forthe pastures of the wilderness do spring; for the tree bearethher fruit; the fig-tree and the vine do yield their strength. Beglad, 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 rainand the latter rain in the first month; and the floors shall befull of wheat, and the fats shall overflow with wine and oil. AndI will restore to you the years that the locust hath eaten, thecanker-worm and the caterpillar, and the palmer-worm' hath eaten. 'And ye shall eat in plenty, and be satisfied, and praise the nameof the Lord' (Joel 2:21-25). And then shall every one not only situnder his own vine, and under his own fig-tree, but from thence theyshall 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 forthe healing of the nations. ' By leaves here, we may understand theblessed and precious promises, consolations, and encouragements, that by virtue of Christ's undertaking for us, we have everywheregrowing upon the new covenant; which promises and encouragementsthey are and will be most freely handed to the wounded consciencethat will be tossed upon the restless waves of doubt and unbelief, as was the olive leaf by the dove brought home to Noah, when hewas tossed upon the waves of that outrageous flood that then diddrown the world (Gen 8). 

But again, by this word, the leaves, you may conceive that stillhe hath his eye to the paradise in which at first God placed Adamand his companion, for it was to leaves they fled for coveringafter they had transgressed against their Maker (Gen 3:7). Nowthen, in his saying the leaves are for healing; it is as if hehad said, the paradise that will be towards the latter end of theworld will far outstrip the paradise that first was planted in thebeginning thereof; for as the tree of life, which is the Christ andSaviour, shall stand where did the tree of the knowledge of goodand evil, which is the old covenant and law of works: so the leavesof this tree shall be for healing, and for covering the nakednessof poor transgressors, though the leaves that Adam found in thefirst paradise, do what he could, did leave him naked. 

Christ's leaves are better than Adam's aprons. Ezekiel saith thatthese leaves are for medicine (47:12), that is, they are forhealing, saith John; the which may most fitly be applied to theblessed promise of grace. For as a leaf for medicine, when appliedto a sore in the body, doth supple, mollify, and heal the wound;so the word of promise, when rightly applied to the soul, it dothsupple, mollify, and heal the wounded conscience. 'He sent hisword and healed them, and delivered them from their destructions. O that men would praise the Lord for his goodness, and for hiswonderful works to the children of men!' (Psa 107:20, 21). 

'And the leaves, ' &c. There is yet another mystery lieth in thesewords. 

He doth not say, and the fruits thereof are for the healing of thenations, but the leaves, by which he would have us to understandthat all the benefits and privileges that we do receive fromChrist, they are as inferior to the glory we shall have from himwhen we come to heaven, as inferior, I say, as the leaves are tothe fruit. Again, the comfort and sweetness that at any time wereceive from the Lord, it is not before but after a promise issuitably applied, even as the fruit of the tree with which thebody is comforted is not before but after the leaves have putforth themselves. Wherefore Christ might well say to Nathaniel, and that after he had received some refreshments from a leaf, 'Thoushalt see greater things than these' (John 1:50); and Paul, thatyet 'a far more exceeding and eternal weight of glory' is laidup for all believers (2 Cor 4:17). For indeed, indeed, the glorythat God hath prepared for us against the day of God, it doth andwill more outstrip the most high enjoyment of the highest saint inNew Jerusalem, notwithstanding their enjoyment will be so eminent, than doth the sweetest fruit outstrip the leaf that hangeth onthat tree. 'And the leaves of the tree were for the healing ofthe nations. ' If the leaves be so good, O Lord, let us enjoy thefruit; and not a little, or earnest, but the whole harvest thereofin 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 throneof God--shall be in it; and his servants shall serve him. ' Thisis the conclusion of the whole discourse, and it showeth unto usthe blessed effect of the blessed recovering of this city to herfirst and primitive state. These words, therefore, they are onlyapplicable to this state of the church. For there hath no state ofthe church been yet in the world but that state hath been liable toa curse; but this state, to wit, the state she will be in at herbuilding again, will be a state without parallel, a state properlyher own. 

'And there shall be no more curse. ' By curse in this place weare chiefly to understand, not the taking away of the curse, theeternal curse which separates between God and the soul for ever-forso the curse in this sense hath always been taken away by virtueof the terms, the general terms of the new covenant, and that incommon for every saint in all ages (Gal 3:13)-but by curse here weare to understand that, or those curses that do, and have frequentlybefallen the church for her sin and apostasy; as namely, the givingup his people to their own darkness and ignorance; his sufferingthem to swerve from his true worship and ordinances: his givingthem up into the hand of those that hate them, to become amongthem a hissing, a taunt, a reproach, and a by-word, as it is atthis day (Zeph 1:12-17; Psa 43:28; Jer 29:18; 44:8, 12). His takingaway 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 wantthereof (Amos 8:9-13). These and other things are the curses thathe here saith shall be no more among his people; for indeed theyshall not, because the gospel-pattern shall never be removedmore, nor their light to see, nor their love to practise, neverbe diminished more. Their defence, also, 'shall be the munitionof rocks; bread shall be given them, and their waters shall besure' (Isa 33:16). As here, you find the tree and river of thewater of life are fixed now in the midst of this city. Whereforenow the church, as I have all along showed you, shall have her sunat the height, her light as the light of seven days, and shall gono more down for ever. Also she shall never be pulled down. Sheshall be a tabernacle that shall never be pulled down, neithershall one of the cords thereof be loosed, or one of her stakesagain removed (Isa 33:20). 

'There shall be no more curse: but the throne of God shall be init. ' Indeed, here lieth the reason of all blessedness to any people, even the presence of God. Now the presence of God is with hispeople, either at times or seasons, or all together. He will notbe to this city a God of times and seasons, even like a way-faringman that tarries but for a night, as he used to be to his peopleof old, but here he will abide, rest, and dwell (Zeph 3:17; Jer14:8, 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 hereno more any curse, but the throne of God. God will now, when hereturneth to Jerusalem, bring his seat with him to signify hissitting down in the midst of his people, to be their company-keeperfor ever. 

[Import of the word THRONE. ] 'But the throne of God--shall be init. ' By this word 'throne, ' we are to understand yet further theseparticular things-

First. How blessed a state this city will be in at all times forthe answer of prayer! The throne of God will be in the midst ofthem; the throne of grace, the mercy-seat, they will be open nowto all the inhabitants of this city; yea, the fame thereof shallso spread that it shall be rumoured among all the nations that inJerusalem God will be found speedily; that in Jerusalem the God ofheaven and eternal mercy is found at all times by them that seekhis face. 'Mine house, ' said he, 'shall be called a house of prayerfor all people' (Isa 56:7). Yea, many people, and strong nations, shall at that day come to seek the Lord at Jerusalem, and to praybefore the Lord. And at that day the very fasts of the house ofGod 'shall be to the house of Judah joy and gladness, and cheerfulfeasts; therefore, love the truth and peace' (Zech 8:19-22). 

Second. The throne of God being now established in this city, whata government, what rule, what a life of holiness and godliness, what dread and majesty will now be in the hearts of all the sonsof this city! How to a hair's-breadth will he command and guidethem with his eye at all times, when they should either turn tothe 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 therewill come continual influence, light, and splendour, into all theirhearts. 'Hear ye the word of the Lord, O ye nations, and declareit in the isles afar off, and say, He that scattereth Israel willgather him and keep him, as a shepherd doth his sheep. For theLord hath redeemed Jacob, and ransomed him from the hand of himthat was stronger than he. Therefore they shall come and sing inthe height of Zion, and shall flow together to the goodness of theLord, for wheat, and for wine, and for oil, and for the young ofthe flock, and of the herd, and their soul shall be as a wateredgarden, 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 therebydiscovered what sway and commanding an authority this city willhave 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 hisvoice from Jerusalem, and the heavens and the earth shall shake, but the Lord will be the hope of his people, and the strength ofthe children of Israel' (Joel 3:16). This was figured forth by thethrone of Solomon, in the days when that city was in its prosperity;which throne, to show the majesty and commanding awe that then thatcity had over all, both far and near, it had, for the bearers ofthe steps, twelve lions, six on this side, and six on that sideof the throne (1 Kings 10:18-20). This city shall then be the headand chief, but the tail and reproach no more. 'Glorious things arespoken of thee, O city of God' (Psa 87:3). 

'And his servants shall serve him. ' That is, HIM ONLY. Indeed hisservants serve him always, but yet withal they do too too oftenserve with the wills and lusts of men, even in their serviceand worshipping God; that is, they serve him in much affliction, temptation, fear, and persecution; but then they shall serve himwithout any of these. Yea, 'they shall take them captives, whosecaptives they were, and they shall rule over their oppressors. And it shall come to pass in the day [O city] that the Lord shallgive thee rest from thy sorrow, --and from the hard bondage whereinthou wast made to serve' (Isa 14:2, 3), and thou shalt serve theLord thy God 'without fear, in holiness and righteousness beforehim all the days of thy life' (Luke 1:74, 75). 

'And they shall see his face. ' This also argueth a very greatdispensation of grace and mercy to this Jerusalem. When God diddeliver up his people into the hand of the king of Babylon, hesaid it should be done in fury and in anger, and that for theirwickedness he would hide his face from his city (Deu 31:17; Jer33:5). Wherefore, by the sight of his face here, we are to understandthat glorious visible appearance of God that then will be forthis 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 hisseverity, providences, and wonderful outgoings among the sons ofmen (Job 6:8-13). As also the glorious breaking forth of grace, mercy, and forgiveness through Christ Jesus, all which the peopleof God shall then most marvellously see and behold (Heb 1:1-3; 2Cor 4:6). 

First. They shall see his severity and judgments upon the whore. 

Second. They shall see how God, by his strange judgments and worksof wonder, hath brought this about. 'Who shall not fear thee, OLord, and glorify thy name? for thou only art holy: for all nationsshall come and worship before thee, for thy judgments are mademanifest' (Rev 15:4). 'They that are delivered from the noise ofarchers in the places of drawing water, there shall they rehearsethe righteous acts of the Lord, even the righteous acts towardsthe inhabitants of his villages in Israel' (Judg 5:11). 

Third. And as for his mercy, they shall see that their horn isexalted, and that they are near to him. 'Praise ye the Lord' (Psa148:14). 

'And his name shall be in their foreheads. ' And 'his name. ' Thatis, his fear and image, it shall appear in all their doings. Sometimes he saith he will write his fear and law in their heartsand minds. Which fear and law is all one with that which in thisplace he calleth his name in their foreheads. The forehead of aman is the place above all parts of the body that is most naked andplain to be beheld of all that pass by; wherefore, when he saiththeir Father's name shall be in their foreheads, it is as if hehad said, the profession of my people shall now be open, and thebeauty of it apparent to all beholders; 'I will make' them, saithGod, 'a name and a praise among all people of the earth, when Iturn back your captivity before your eyes' (Zeph 3:20). Every faceshall then shine with oil, as well as every heart be replenishedwith milk and wine. This was held forth by the memorial that theIsraelites were to wear, at God's command, between their eyes;which memorial was the doctrine of unleavened bread and of thepaschal lamb, the doctrine of faith and holiness (Exo 13:6-9; 1 Cor5:8). Wherefore, by name here, he means the faith and holiness ofthe gospel, which in those days shall walk openly with honour, with reverence, and esteem before all men. At this day the worldwill, 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 thisbeloved. 'The mountains and the hills shall break forth beforeher into singing, and all the trees of the field shall clap theirhands' (Isa 55:12). 'All nations shall call them blessed, for theyshall be a delightsome land, saith the Lord of hosts' (Mal 3:12). The waters of Noah shall now be no more, the tumultuous multitudesshall now be gone, and there will be no more sea (Isa 54:9; Psa65:7; 89:9; Rev 21:1, 2). Now therefore the doves may be gatheringtheir olive-branches, and also find rest for the soles of theirfeet, while the ark shall rest upon the mountains of Ararat (Gen8:4, 5). 

'The wolf also shall [now] dwell with the lamb, and the leopardshall lie down with the kid; the calf and the young lion and thefatling together, and a little child shall lead them. --The lionshall eat straw like the ox. And the suckling shall play on thehole of the asp, and the weaned child shall put his hand on thecockatrice' den. They shall not hurt nor destroy in all my holymountain, saith the Lord' (Isa 11:6-9; 56:2-5). 

Blessed is he whose lot it will be to see this holy city descendingand lighting upon the place that shall be prepared for her situationand rest! Then will be a golden world; wickedness shall then beashamed, 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 therising of the sun, even unto the going down of the same, my nameshall be great among the Gentiles; and in every place incenseshall be offered unto my name, and a pure offering: for my nameshall be great among the heathen, saith the Lord of hosts' (Mal1:11). It will be then always summer, always sunshine, alwayspleasant, green, fruitful, and beautiful to the sons of God. 'And itshall come to pass in that day that the mountains shall drop downnew wine, and the hills shall flow with milk, and all the riversof Judah shall flow with waters, and a fountain shall come forthof the house of the Lord, and shall water the valley of Shittim. --AndJudah shall dwell for ever, and Jerusalem from generation togeneration' (Joel 3:18, 20). 'And the name of the city from thatday shall be, The Lord is there' (Eze 48:35). O blessedness! 'Andhe said unto me, These sayings are faithful and true: and the LordGod of the holy prophets sent his angel to show unto his servantsthe things that must shortly be done' (Rev 22:6). 

I conclude therefore with that earnest groan of Moses, the man ofGod, 'O satisfy us early with thy mercy, that we may rejoice andbe glad all our days. --Make us glad according to the days whereinthou hast afflicted us, and the years wherein we have seen evil. Let thy work appear unto thy servants, and thy glory unto theirchildren. And let the beauty of the Lord our God be upon us; andestablish thou the work of our hands upon us; yea, the work of ourhands 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 hischurch such as shall rule and govern for the defence of the same, and instruction of his enemies, under Messiah, whom the prophetcalleth 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 Monarchymen conceived that the millennium had arrived, and that it wastheir duty to take possession of the kingdom for Jesus. They weremad enough, like the late Mr. Courtnay, to imagine that theirbodies were invulnerable, and they marched out to seize London. A few of the trained bands soon encountered them, some were shotand the rest were punished, and this absurd attempt was at an endin a few hours. This gave the enemies of true religion a pretext, which they eagerly seized, of charging these absurd notions uponall who feared God, and a severe persecution followed. To deprecateand counteract these reports, Bunyan is very explicit in notingthe 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 isthe spring that Christian drank of; then it was clear and good, but now it is dirty with the feet of some that are not desirousthat pilgrims here should quench their thirst. '-Ed. 

7. All authority in the church is strictly limited to the writtenWord. Throw away then to the owls and the bats all tradition, and the power of the church to decree rites and ceremonies. It istreason against God to suppose that he omitted anything from hisBible that his church ought to do, or commanded that which may beneglected, although human laws may authorize such deviation. -Ed. 

8. The walls do not go from or leave the foundations, but, restingupon them, they gradually ascend to perfection. -Ed. 

9. Anabaptist was the name given to those who submitted to be baptizedupon a profession of faith, because, having been christened wheninfants, it was called re-baptizing. -Ed. 

10. 'Hub'; an obstruction, a thick square sod, the mark or stop atthe game of quoits. -Ed. 

11. These observations apply to such churches as admit to theLord's table unconverted persons, because they have passed throughcertain outward ceremonies; and to those who refused to admit themost godly sayings, because they had not submitted to an outwardceremony. -Ed. 

12. See Isaiah 8:19. 'To peep and mutter, ' as pretended sorcerersor 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 divineworship. He commences with our early Reformers, Wickliff and Huss, to the later ones who suffered under Mary; continues the line ofdescent through the Puritans to Bunyan's brethren, the Nonconformists. All these were bitterly persecuted by the two lions-Church andSate. The carnal gospellers, that confused heap of rubbish thatcrawled up and down the nation like locusts and maggots, refers tothe members of a hierarchy which were ready to go from Popery toProtestantism, 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 habitualcourse, exercise, or custom, as, 'Thy sin's not accidental but atrade. '-Shakespeare. Or, trade wind. -Ed. 

17. The perfect unity of the Christian world is not likely to takeplace before the glorious meeting in the holy city, under thepersonal reign of Christ. The divisions among Christians arise, as Bunyan justly says, from antichristian rubbish, darkness, andtrumpery; the great evil arising from difference of opinion, isthat lust of domination over the faith of others which naturallyleads to bitterness and persecution. In the earliest days one wasof Paul, another of Apollos, and another of Cephas. The exerciseof Christian forbearance was not an act of uniformity, but adeclaration of the Holy Ghost. 'Who art thou that judgest anotherman'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 hasbeen the progress of Divine truth since Bunyan's days! and whocan 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-thirdof a pound, afterwards increased to ten shillings. The 'twenty-shillingpiece' was the old sovereign. The comparison between them andthe silver pence and halfpennies was made by Bunyan in respect totheir rarity and not their purity. -Ed. 

21. 'To stoop or lower the top-gallant' is a mode of salutationand respect shown by ships at sea to each other. -Ed. 

22. This quotation is taken from that excellent translation of theBible made by the reformers at Geneva, and which was much usedin 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 picturedby Bunyan from Ezekiel 47:3-12. So imperceptibly by Divine power, without the aid of man, that the partaker often doubts his owngrowth. The water rises higher and higher, until at length thereis no standing for his feet-the earth and time recedes, and he isplunged 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 usMore Easily into the Glory of New Testament Truths. 

'Thou son of man, shew the house to the house of Isreal;--shewthem the form of the house, and the fashion thereof, and the goingsout hereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, andall the laws thereof. '--Ezekiel 43:10, 11

London: Printed for, and sold by George Larkin, at the Two Swanswithout Bishopgate, 1688. 

[ADVERTISEMENT BY THE EDITOR]

Of all the wonders of the world, the temple of Solomon was beyondcomparison the greatest and the most magnificent. It was a type ofthat temple not made with hands, eternal in the heavens, of thatcity whose builder and maker is God, and which, at the consummationof all things, shall descend from heaven with gates of pearl andstreet of pure gold as shining glass, and into which none but theransomed of the Lord shall enter. Jesus, the Lamb of God, shallbe its light and glory and temple; within its walls the Israel ofGod, with the honour of the Gentiles, shall be brought in a stateof infinite purity. No unclean thing will be able to exist inthat dazzling and refulgent brightness which will arise from theperfection of holiness in the immediate presence of Jehovah; andof this, as well as of the whole Christian dispensation, the templeof Solomon was a type or figure. It would have been impossiblefor the united ingenuity of all mankind, or the utmost stretch ofhuman pride, to have devised such a building, or to have conceivedthe possibility of its erection. The plan, the elevation, thewhole arrangement of this gorgeous temple, proceeded from theDivine Architect. He who created the wondrous universe of naturecondescended to furnish the plan, the detail, the ornaments, andeven the fashion of the utensils of this stately building. 'Davidgave to Solomon his son the pattern of the porch, and of the housesthereof, and of the treasuries thereof, and of the upper chambersthereof, and of the inner parlours thereof, and of the place ofthe 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 chamberround about, of the treasuries of the house of God, and of thetreasuries of the dedicated things' (1 Chron 28:11, 12). 'Now, behold I have prepared for the house of the Lord an hundred thousandtalents of gold, and a thousand thousand talents of silver; brass, and iron without weight, timber and stone also, and all mannerof cunning workmen' (1 Chron 22). And lest his heart should failbefore a work so vast, 'David said to Solomon, Be strong and ofgood courage, and do it; fear not, nor be dismayed: for the LordGod, even my God, will be with thee; he will not fail thee, norforsake thee, until thou hast finished all the work for the serviceof the house of the Lord' (28:20). Thus furnished with wisdomfrom above, with materials and with cunning workmen, and, aboveall, with the approbation and protection of his God, Solomoncommenced, and eventually finished, this amazing structure, andfitted it to receive the sacred implements, all of which, to theminutest 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 oftime, appeared as the antitype, and perfected the Divine revelation. The temple becomes therefore an object of our special attentionas a light to guide us while searching into gospel truths. 

Under the peculiar aid of Divine guidance and protection, thissumptuous structure was finished, and most deeply impressive werethe ceremonies on the day of its consecration. Solomon had madeto himself an everlasting name, and it would be natural to expectthat in such a scene of splendid triumph he would have felt exaltedto 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. Hecould say with Job, when he had been restored from the deepestabasement to an elevated position, 'Mine eye seeth thee, whereforeI abhor myself, and repent in dust and ashes. ' Thus, in Solomon'sbeautiful prayer on the dedication of this gorgeous temple, he humbly inquires, 'Will God in very deed dwell with men on theearth? behold, heaven and the heaven of heavens cannot containthee; how much less this house that I have built?' (2 Chron 6:18). Thus was completed the most perfect, splendid, and magnificentbuilding that was ever erected by human hands. Still it was onlya type of that infinitely more glorious antitype, the Christiandispensation. 'Most stately and magnificent is the fabric ofGod's house, yielding admirable delight to such whom free gracehas vouchsafed to give spiritual eyes to discern it; far surpassingthe splendour of its ancient type, the temple of Solomon, whichwas once the wonder of the world. '[1] 'A greater than Solomon ishere. ' 'The BRANCH he shall build the temple of the Lord'--themore 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 thefading handiwork of man. Sin enervated the nation which shouldhave protected it; while the immensity of its riches excited thecupidity of a neighbouring royal robber. It was plundered, andthen set on fire; the truth of the declaration made by Job uponthe perishable works of man was eminently displayed--'For man tolabour he is born, and the sons of the burning coal they mountup fluttering. '[2] In a few days the labour of years, aided byunbounded wealth and resources, was reduced to a heap of ashes. And now, after a lapse of about twenty-five centuries, accompaniedby John Bunyan, 'a cunning workman, ' as our guide, we are enabledto contemplate the account given us of this amazing edifice recordedin the volume of truth, and to compare that utmost perfection ofhuman art, aided from heaven, with the infinitely superior templein which every Christian is called to worship--to enter by theblood of the everlasting covenant into the holiest of all, theway consecrated by the cross and sufferings of Christ--withoutthe intervention of priests or lordly prelate--without expensivevictims to offer as a type of expiation--without limit oftime, or space, or place, the poorest and most abject, with thewealthiest--the humbled beggar and the humbled monarch have equalaccess to the mercy seat, sacrificing those sinful propensitieswhich are the cause of misery, and pleading the Saviour's meritsbefore the eternal Jehovah. Christ has consecrated the way, andwe enter into the holiest of all not only without fear, but withsolemn joy. The cost of Solomon's temple has been estimated ateight hundred thousand millions of money: if this is true, stillhow infinitely inferior is that vast sum to the inconceivablecost of the eternal temple, with its myriads of worshippers, forwhich the Son of God paid the ransom, when he made the atonementfor transgression, and built that imperishable temple which neitherhuman nor satanic malevolence can ever destroy, and in which everyspiritual worshipper will be crowned with an everlasting weightof glory. 

While we cannot doubt but that the temple and its services containedmany types highly illustrative of the Christian dispensation, incautious attempts to find them may lead to fanciful interpretationswhich tend to cloud, rather than to elucidate gospel truths. Bunyanvery properly warns his readers against giving the reins to theirimaginations and indulging in speculations like those fathers, who in every nail, pin, stone, stair, knife, pot, and in almostevery feather of a sacrificed bird could discern strange, distinct, and peculiar mysteries. [3] The same remark applies to the Jewishrabbis, who in their Talmud are full of mysterious shadows. Fromthese rabbinical flints some have thought to extract choicemystical oil to supple the wheels of their fancy--to use a homelyexpression. Such Jewish rabbis and Christian fathers limped anddanced upon one learned leg, to the amazement of all beholders, but not to their edification; their lucubrations may amuse thosewho have patience to read them, but they afford no instruction. Even the learned Samuel Lee, whose work on the temple abounds withvaluable information, has strongly tinctured it with pedantry. Itis seldom that a more curious jumble is found than in the followingparagraph:--'The waxen comb of the ancient figures and typicaleels is fully matted and rolled up in shining tapers, to illuminatetemple students in finding out the honey that couches in thecarcass of the slain Lion of the tribe of Judah. ' There is no fearof Bunyan's indulging his readers with the vagaries of the Jewishrabbis or Christian fathers--his converse was limited to the prophetsand apostles. His object is to make us familiar with those typesexhibited in the temple and alluded to by the inspired writers ofthe New Testament; to use a Puritan expression, he would enableus to plough with our spiritual Samson's heifer to expound theriddle, and thus discover the dark patterns of heavenly things (Heb9:23, 24). Among the many striking objects to which Bunyan directsour wondering eyes, a few should excite our deeper attention whilewe accompany him in viewing this marvellous temple. 

1. All the materials that were used required preparation. The stonesmust be quarried, squared, and fitted for the building with manya hard knock and cutting of the chisel. So must you and I, myreaders, pass through the new birth, and be prepared by the HolySpirit to fit us for the spiritual building composed of livingstones; and if not made meet for that building, we shall beeventually found lifting up our eyes in torment. 

2. Very solemn is the consideration insisted on by our author--thatall sons are servants to assist in building this spiritual edifice, but all servants are not sons to inherit a place in it; an awfulthought, that there have been and now are servants employed in theconversion of sinners, and in building up the saints, who never didnor never will worship in that temple. Let us examine ourselvesbefore we enter that dreary abode, to which we are hastening; 'forthere is no work nor device, nor knowledge, nor wisdom in thegrave, whither thou goest' (Eccl 9:10). 

3. Are we zealously affected to forward the work, be carefulthen as to the materials we use, 'living stones' not wood, hay, or stubble. May all our persuasions be constantly used to bringpoor thoughtless sinners to repentance but introduce them not asmembers of that house until you have a scriptural hope that theyhave 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 beaccording to the written word of the prophets and apostles, JesusChrist being the chief corner stone. Reject all the inventions ofman and all human authority in the worship of God. 

5. The temple was so built that the worshippers looked to the westtoward the holy of holies. All the superstitions and idolatrousnotions of man lead him to turn to the east, to worship the risingsun. 'The heathen made the chief gates of their temples towards thewest, that these stupid worshippers, drawing nigh to their blind, deaf, and dumb deities, might have their idols rising upon themout of the east. '[4] The temple as a type, and Christianity asthe antitype run counter to such idolatrous absurdities and folly. 

6. Christian, be content with whatever may be your lot, howeverhumble your place in the church and world. Soon will it be changedfor the better. In this world we are working men, and must becontent to be clad and fed as such, that we may be fitted for oursolemn and joyful change. Soon we shall put on our church-goingholiday suit and partake all the dainties of the heavenly feast, the glories of the New Jerusalem. Reader, these are samplesof the prominent truths which will occupy your attention, whileaccompanying 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 thistime, to do my endeavour to show thee something of the gospel-gloryof Solomon's temple: that is, of what it, with its utensils, was atype of; and, as such, how instructing it was to our fathers, andalso is to us their children. The which, that I might do the moredistinctly, I have handled particulars one by one, to the numberof threescore and ten; namely, all that of them I could call tomind; because, as I believe, there was not one of them but hadits signification, and so something profitable for us to know. 

For, though we are not now to worship God in these methods, orby such ordinances, as once the old church did: yet to know theirmethods, and to understand the nature and signification of theirordinances, when compared with the gospel, may, even now, whenthemselves, 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, andceremonial institutions, as to their signification, to help thefaith 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 Jewsto types, figures, and similitudes; I mean, to be butted andbounded[1] by them in all external parts of worship. Yea, not onlythe Levitical law and temple, but, as it seems to me, the wholeland of Canaan, the place of their lot to dwell in, was to themas ceremonial, or a figure. Their land was a type of heaven, theirpassage over Jordan into it a similitude of our going to heavenby death (Heb 3:5-10). The fruit of their land was said to beuncircumcised (Lev 19:23). As being at their first entrance thitherunclean (Exo 12:15). In which their land was also a figure ofanother 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, andnot 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 tobe comely as Jerusalem (Can 6:4). 2. In particular, her neck iscompared 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 towardsDamascus (Cant 7:4). Yea, the hair of her head is compared to aflock of goats, which come up from mount Gilead; and the smell ofher garments to the smell of Lebanon (Cant 4:1, 11). 

Nor was this land altogether void of shadows, even of her Lord andSaviour. Hence he says of himself, 'I AM the rose of Sharon, andthe lily of the valleys' (Cant 2:1). Also, she, his beloved, saithof 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 andthe false, and their seed Isaac and Ishmael (Gal 4). 

I might also here show you, that even the gifts and graces ofthe true church were set forth by the spices, nuts, grapes, andpomegranates, that the land of Canaan brought forth; yea, thathell itself was set forth by the valley of the sons of Hinnom andTophet, 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 thetemple, that immediate place of God's worship; of whose utensils, in particular, as I have said, I have spoken, though to eachwith what brevity I could, for that none of them are without aspiritual, and so a profitable signification to us. And here wemay behold much of the richness of the wisdom and grace of God;namely, that he, even in the very place of worship of old, shouldordain visible forms and representations for the worshippers tolearn 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, tofetch out of their own fancies figures or similitudes to worshipGod by. What God provided to be an help to the weakness of hispeople of old was one thing, and what they invented without hiscommandment was another. For though they had his blessing whenthey worshipped him with such types, shadows, and figures, whichhe had enjoined on them for that purpose, yet he sorely punishedand plagued them when they would add to these inventions of theirown (Exo 32:35; 2 Kings 17:16-18; Acts 7:38-43). Yea, he, in thevery act of instituting their way of worshipping him, forbadetheir giving, in any thing, way to their own humours or fancies, and bound them strictly to the orders of heaven. 'Look, ' said Godto Moses, their first great legislator, 'that thou make all thingsaccording to the pattern showed to thee in the mount' (Exo 25:40;Heb 8:5). Nor doth our apostle but take the same measures, whenhe saith, 'If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are thecommandments of the Lord' (1 Cor 14:37). 

When Solomon also, was to build this temple for the worship ofGod, though he was wiser than all men, yet God neither trusted tohis wisdom nor memory, nor to any immediate dictates from heavento him, as to how he would have him build it. No; he was to receivethe 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 wisdomshould be idolized, or that some should object, that the wholefashion thereof proceeded of his fancy, only he made pretensionsof Divine revelation, as a cover for his doings

Therefore, I say, not to him, but to his father David, was thewhole pattern of it given from heaven, and so by David to Solomonhis son, in writing. 'Then David, ' says the text, 'gave to Solomonhis son the pattern of the porch, and of the houses thereof, andof the treasuries thereof, and of the upper chambers thereof, andof 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 courtsof the house of the Lord, and of all the chambers round about, ofthe treasuries of the house of God, and of the treasuries of thededicated things: also for the courses of the priests and theLevites, and for all the work of the service of the house of theLord, 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, whatthe candlesticks must be made of, and also how much was to go toeach; the same order and commandment he also gave for the makingof the tables, flesh-hooks, cups, basins, altar of incense, withthe pattern for the chariot of the cherubims, &c. (vv 14-19). 'Allthis, said David, the Lord made me understand in writing by hishand 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 thepattern of the temple; and according to that pattern did Solomonbuild the temple, and no otherwise. 

True, all these were but figures, patterns, and shadows of thingsin the heavens, and not the very image of the things; but, as wassaid afore, if God was so circumspect and exact in these, as notto 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 contrivanceof men in those things that are, in comparison to them, the heavenlythings themselves? (Heb 8:5, 9:8-10, 23, 10:1). 

It is also to be concluded, that since those shadows of thingsin the heavens are already committed by God to sacred story; andsince that sacred story is said to be able to make the man of Godperfect in all things--2 Timothy 3:15-17--it is duty to us to leaveoff to lean to common understandings, and to inquire and searchout by that very holy writ, and nought else, by what and how weshould worship God. David was for inquiring in his temple (Psa27:4). 

And, although the old church-way of worship is laid aside as tous in New Testament times, yet since those very ordinances werefigures of things and methods of worship now; we may, yea, we oughtto search out the spiritual meaning of them, because they serveto confirm and illustrate matters to our understandings. Yea, theyshow us the more exactly how the New and Old Testament, as to thespiritualness of the worship, was as one and the same; only theold was clouded with shadows, but ours is with more open face. 

Features to the life, as we say, set out by a picture, do excellentlyshow the skill of the artist. The Old Testament had the shadow, nor have we but the very image; both then are but emblems of whatis 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, muchof the glory of our gospel matters in this temple which Solomonbuilded; therefore I have made, as well as I could, by comparingspiritual things with spiritual, this book upon this subject. 

I dare not presume to say that I know I have hit right in everything; but this I can say, I have endeavoured so to do. True, Ihave not for these things fished in other men's waters; my Bibleand Concordance are my only library in my writings. Wherefore, courteous reader, if thou findest any thing, either in word ormatter, that thou shalt judge doth vary from God's truth, let itbe counted no man's else but mine. Pray God, also, to pardon myfault. Do thou, also, lovingly pass it by, and receive what thoufindest 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;--shewthem the form of the house, and the fashion thereof, and the goingsout hereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, andall the laws thereof. '--Ezekiel 43:10, 11

I. Where the Temple was built. 

The temple was built at Jerusalem, on Mount Moriah, in thethreshing-floor of Arnon the Jebusite; whereabout Abraham offeredup Isaac; there where David met the angel of the Lord, when hecame with his drawn sword in his hand, to cut off the people atJerusalem, for the sin which David committed in his disorderlynumbering the people (Gen 22:3-5; 1 Chron 21:15, 21:12; 2 Chron3:1). 

There Abraham received his Isaac from the dead; there the Lordwas entreated by David to take away the plague, and to return toIsrael again in mercy; from whence, also, David gathered that thereGod's temple must be built. This, saith he, is the house of theLord 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, themountain of the Lord's house, the rock against which the gates ofhell cannot prevail. 

II. Who built the Temple. 

The temple was builded by Solomon, a man peaceable and quiet; andthat in name, by nature, and in governing. For so God had beforetold David, namely, that such a one the builder of the temple shouldbe. 'Behold, ' saith he, 'a son shall be born to thee, who shallbe a man of rest; and I will give him rest from all his enemiesround about; for his name shall be Solomon, and I will give peaceand quietness unto Israel in his days. He shall build an housefor my name, and he shall be my son, and I will be his father' (1Chron 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. Themount was signal, [1] for that thereon the Lord God, before Abrahamand David, did display his mercy. And as Solomon built thistemple, so Christ doth build his house; yea, he shall build theeverlasting temple, 'and he shall bear the glory' (Zech 6:12, 13;Heb 3:3, 4). And in that Solomon was called peaceable, it wasto show with what peaceable doctrine and ways Christ's house andchurch 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, thoughhe was wiser than Ethen, and Heman, and Chalcol, and Darda, andall 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 fatherDavid. 

For when David gave to Solomon his son a charge to build the templeof God, with that charge he gave him also the pattern of all inwriting; even a pattern of the porch, house, chambers, treasuries, parlours, &c. , and of the place for the mercy-seat; which patternDavid had of God; nor would God trust his memory with it. 'TheLord made me, ' said he, 'understand in writing, by his hand uponme, even all the works of their pattern. ' Thus, therefore, Davidgave to Solomon his son the pattern of all; and thus Solomon hisson 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 dwellin; even according to the commandment of God the Father. For, saith he, 'I have not spoken of myself, but the Father which sentme. He gave me a commandment what I should speak. ' And hence itis said, God gave him the revelation; and again, that he took thebook 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 werein their own nature common to that which was left behind; thingsthat naturally were not fit, without art, to be laid on so holy ahouse. And this shows that those of whom Christ Jesus designs tobuild his church, are by nature no better than others. But as thetrees and stones of which the temple was built, were first hewedand squared before they were fit to be laid in that house, sosinners, of which the church is to be built, must first be fittedby the word and doctrine, and then fitly laid in their place inthe church. 

For though, as to nature, there is no difference betwixt thosemade use of to build God's house with, yet by grace they differfrom others; even as those trees and stones that are hewed andsquared for building, by art are made to differ from those whichabide in the wood or pit. 

The Lord Jesus, therefore, while he seeketh materials wherewith tobuild his house, he findeth them the clay of the same lump thathe rejecteth and leaves behind. 'Are we better than they? No, inno wise' (Rom 3:9). Nay, I think, if any be best, it is they whichare left behind. 'He came not to call the righteous, but sinnersto repentance' (Mark 2:17). And, indeed, in this he doth show boththe greatness of his grace and workmanship; his grace in takingsuch; and his workmanship in that he makes them meet for his holyhabitation. [2] This the current of Scripture maketh manifest;wherefore it is needless now to cite particulars: only we mustremember, that none are laid in this building as they come out ofthe wood or pit, but as they first pass under the hand and rule ofthis great builder of the temple of God. 

V. Who was to fell those trees, and to dig those stones, with whichSolomon built the Temple. 

As the trees were to be felled, and stones to be digged, so therewas 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 daythat God gave the land of Canaan to his people (Josh 9:22-27; 1Kings 5:1; 1 Chron 28, 29). 

And these were types of our gospel ministers, who are the menappointed by Jesus Christ to make sinners, by their preaching, meetfor the house of God. Wherefore, as he was famous of old who wasstrong to lift up his axe upon the thick boughs to square wood forthe building of the temple; so a minister of the gospel now isalso famous, if much used by Christ for the converting of sinnersto 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? Ianswer, 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 waterfor the house of my God. Yea, Paul, though a son, yet countedhimself not a son but a servant, purely as he was a minister. Aservant of God, a servant of Christ, a servant of the church, andyour 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 ason because he is a servant. Nor doth it follow, that because allsons may be servants, that therefore all servants are sons; no, all the servants of God are not sons; and therefore when time shallcome, he that is only a servant here, shall certainly be put outof the house, even out of that house himself did help to build. 'The servant abideth not in the house for ever, ' the servant, thatis, 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 madehim 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 servantas 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 allservants are not sons; and let this be for a caution, and a callto ministers, to do all acts of service for God, and in his housewith reverence and godly fear; and with all humility let us desireto be partakers ourselves of that grace we preach to others (1Cor 9:25). 

This is a great saying, and written perhaps to keep ministershumble: 'And strangers shall stand and feed your flocks, and thesons 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 avine-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 hasa reward; if not, a dispensation of the gospel was committed tohim, and that is all (1 Cor 9:17). 

VI. In what condition the timber and stones were, when brought tobe laid in the building of the temple. 

The timber and stones with which the temple was built, were squaredand hewed at the wood or pit; and so there made every way fit forthat work, even before they were brought to the place where thehouse 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 whichthe house was built were, before the hand of the workman touchedthem, as unfit to be laid in the building as were those that wereleft behind; consequently that themselves, none otherwise but bythe art of others, were made fit to be laid in this building. 

To this our New Testament temple answers. For those of the sonsof Adam who are counted worthy to be laid in this building, arenot by nature, but by grace, made meet for it; not by their ownwisdom, but by the Word of God. Hence he saith, 'I have hewed themby the prophets. ' And again, ministers are called God's buildersand labourers, even as to this work (Hosea 6:5; 1 Cor 3:10; 2 Cor6:1; Col 1:28). 

No man will lay trees, as they come from the wood, for beams andrafters in his house; nor stones, as digged in the walls. No; thestones must be hewed and squared, and the trees sawn and madefit, and so be laid in the house. Yea, they must be so sawn, andso squared, that in coupling they may be joined exactly; elsethe building will not be good, nor the workman have credit of hisdoings. 

Hence our gospel-church, of which the temple was a type, is saidto be fitly framed, and that there is a fit supply of every jointfor the securing of the whole (1 Peter 2:5; Eph 2:20, 21, 4:16; Col2:19). As they therefore build like children, that build with woodas it comes from the wood or forest, and with stones as they comefrom the pit, even so do they who pretend to build God a houseof unconverted sinners, unhewed, unsquared, unpolished. WhereforeGod's workmen, according to God's advice, prepare their work without, and make it fit for themselves in the field, and afterwards buildthe house (Prov 24:27). 

Let ministers therefore look to this, and take heed, lest insteadof making their notions stoop to the Word, they make the Scripturesstoop to their notions. 

VII. Of the foundation of the Temple. 

The foundation of the temple is that upon which it stood; and itwas twofold: First, the hill Moriah, and then those great stonesupon which it was erected. This hill Moriah, as was said afore, didmore properly typify Christ. Hence Moriah is called 'The Mountainof the house, ' it being the rock on which it was built. Those greatstones, called foundation-stones, were types of the prophets andapostles (Matt 16:18; Eph 2:20, 21; Heb 11:10). Wherefore thesestones 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 considerit respectively and distinctly; for Christ is the foundation oneway, the prophets and apostles a foundation another. Christ isthe foundation personally and meritoriously; but the prophets andapostles, by doctrine, ministerially. The church then, which isGod's New Testament temple, as it is said to be built on Christ thefoundation; 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 tohave twelve foundations, and must have none but they (Rev 21:14). 

What is it then? Why, we must be builded upon Christ, as he isour priest, sacrifice, prophet, king, and advocate; and upon theother, as they are infallible instructors and preachers of him;not that any may be an apostle that so shall esteem of himself, northat any other doctrine be administered but what is the doctrineof the twelve; for they are set forth as the chief and last. Theseare 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 patternshowed 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 apostlein the room of Christ, nor Christ in the place of one of thoseapostles. Let none but Christ be the high-priest and sacrifice foryour 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 themupon this foundation. 

VIII. Of the richness of the stones which were laid for thefoundations of the Temple. 

These foundation stones, as they were great, so they were costlystones; though, as I said, of themselves, of no more worth than theyof 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 cunningat this work, so they bestowed much of their art and labour uponthem, by which they put them into excellent form, and added to theirbigness, glory, and beauty, fit for stones upon which so goodlya fabric was to be built. 

Secondly, These stones, as they were thus wrought within andwithout, so, as it seems to me, they were inlaid with other stonesmore precious than themselves. Inlaid, I say, with stones of diverscolours. According as it is written, I 'will lay thy foundations withsapphires' (Isa 54:11). Not that the foundations were sapphires, but they were laid, inlaid with them; or, as he saith in anotherplace, 'They were adorned with goodly stones and gifts' (Luke21:5). 

This is still more amplified, where it is written of the NewJerusalem, which is still the New Testament church on earth, andso the same in substance with what is now. 'The foundations ofthe wall of the city, ' saith he, 'were garnished with all mannerof precious stones' (Rev 21:19). True, these there are called'The foundations of the wall of the city, ' but it has respect tothe matter in hand; for that which is before called a temple, forits comparative smallness, is here called a city, for or becauseof its great increase: and both the foundations of the wall ofthe city, as well as of the temple, are 'the twelve apostles ofthe 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 templewere thus garnished, so were the apostles beautified with a call, gifts, and graces peculiar to themselves. Hence he says, 'Firstapostles'; for that they were first and chief in the church ofChrist (1 Cor 12:28). 

Nor were these stones only laid for a foundation for the temple; thegreat court, the inner court, as also the porch of the temple, hadround about them three rows of these stones for their foundation (1Kings 7:12). Signifying, as it seems to me, that the more outwardand external part, as well as that more internal worship to beperformed to God, should be grounded upon apostolical doctrine andappointments (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 tocome 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 thatthe true gospel church would have its eye to, and expectationfrom, the Lord. We look, said Paul, but whither? We have 'ourconversation, ' said he, 'in heaven, ' from whence our expectationis (2 Cor 4:18; Phil 3:20; Psa 62:5). 

2. It was set also with its face towards the east, to keep the peopleof God from committing of idolatry; to wit, from worshipping thehost of heaven, and the sun whose rising is from the east. Forsince the face of the temple stood toward the east, and since theworshippers were to worship at, or with their faces towards thetemple, it follows that both in their going to, and worshippingGod towards that place, their faces must be from, and their backstowards the sun. [3] The thus building of the temple, therefore, wasa snare to idolaters, and a proof of the zeal of those that werethe true worshippers; as also to this day the true gospel-institutedworship of Jesus Christ is. Hence he is said, to idolaters, to bea 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, 'intothe inner court of the Lord's house, and behold at the door of thetemple of the Lord, between the porch and the altar, were aboutfive 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 falseworship, and detect idolaters. 

4. From the east also came the most blasting winds, winds thatare destructive to man and beasts, to fruit and trees, and shipsat sea (Exo 10:13; Job 27:21; Eze 17:10, 19:12; Psa 48:7; Eze27:26). I say, the east wind, or that which comes from thence, is the most hurtful; yet you see, the temple hath set her faceagainst it, to show that the true church cannot be blasted ormade turn back by any affliction. It is not east winds, nor noneof their blastings, that can make the temple turn about. Hencehe saith that Jacob's face shall not wax pale. And again, 'I havemade thy face strong against their faces, ' and that 'the gatesof hell shall not prevail against it' (Isa 29:22; Eze 3:8; Matt16:18). 

5. It might be also built with its face towards the east, to showthat the true church looketh, as afore I hinted, for her Lordand King from heaven; knowing, that at his coming he will bringhealing in his wings; for from the east he will appear when hecomes the second time without sin unto salvation, of which thesun gives us a memento in his rising there every morning. 'For asthe lightning cometh out of the east, and shineth even unto thewest, 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-stoneof his word, with the face of their souls towards him, to lookfor, and hasten to his coming. And this also is signified by thetemple 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. Thefirst 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 theworshippers of God. And this answers to those badges and signs oflove 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 liesand dissimulation: wherefore commonly an outward appearance is setin opposition to faith and truth, as the outward is in oppositionto 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; 1Cor 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 onlyoutwardly. ' Therefore all the time of the Beast's reign, thiscourt is given to be trodden under foot; for, as I said, outwardshow will avail nothing, when the Beast comes to turn and toss upprofessors with his horns (Rev 11:10-12). 

4. But as there was an outward, so there was an inner court, acourt that stood nearer the temple; and so to the true practicalpart of worship, than that outward court did (Eze 10:3, 46:1; 1Kings 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, andin which they prepared the sin-offering for the people (2 Chron4:9; Eze 46:20). 

6. This court, therefore, was the place of practice and of preparationto appear before God, which is the first true token of a sincereand honest mind. Wherefore here, and not in the outward court, stood the great brazen altar, which was a type of Christ, by whomalone the true worshippers make their approach with acceptanceunto God. Also here stood the great brazen scaffold, on which theking kneeled when he prayed for the people, a type of Christ'sprayers 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 soof our praying, hearing, and eating, before God. There belongedto 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 outof the gate over against it, to show that true Christians shouldpersevere right on, and not turn back, whatever they meet within the way. 'He that entereth in by the way of the north gate toworship, shall go out by the way of the south gate; and he thatentereth in by the way of the south gate, shall not return by theway of the gate whereby he came in, but shall go forth over againstit' (Eze 46:9). 

8. These courts were places of great delight to the Jews, as bothfeigned and sincere profession is to those that practice therein. Wherefore, when the Jews did enter into these, they did use to doit with praise and pipe, as do both hypocrites and sincere one. So then, when a man shall tread in both these courts, and shallturn 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 makesthe outward court, and his treading there but a passage to thatwhich is more inward and sincere. But he that stays in the outwardone is but such an one as pleases not God, for that he wants thepractice of what he professes with his mouth. 

XI. Of the great brazen altar that stood in the inner court of theTemple. 

1. In the inner court stood the great brazen altar which Solomonmade. This is evident; for that when he kneeled upon the scaffoldthere 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 overagainst the porch of the house; and between it and the temple wasthe place where Zechariah was slain. This altar was called 'thealtar of burnt-offering, ' and therefore it was a type of Christ inhis divinity. For Christ's body was our true burnt-offering, ofwhich the bodies of the sacrificed beasts were a type; now thataltar upon which his body was offered was his Divinity or Godhead;for that, and that only, could bear up that offering in the wholeof its suffering; and that therefore, and that only, was to receivethe fat, the glory. Hence it is said he, 'through the eternalSpirit, offered himself without spot to God' (Heb 9:14). 

3. For Christ is priest, and sacrifice, and altar, and all. Andas a priest he offered, as a sacrifice he suffered, and as Godhe supported his humanity, in that suffering of all the pains itunderwent (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 altarof burnt-offering, or that by which Christ offered himself anoffering and a sacrifice to God for a sweet-smelling savour. 

5. That it was not the tree, is evident, for that could not sanctifythe gift, to wit, his body; but Christ affirmeth, 'that the altarsanctifieth the gift. ' And by so saying, he affirmeth that thealtar on which he offered his offering was greater than the offeringitself (Matt 23:19). Now the body of Christ was the gift; for sohe 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, savethe altar, his Divinity on which it was offered? The tree thenwas not the altar which sanctified this gift, to make it of virtueenough to make reconciliation for iniquity (John 6:51, 17:19; Heb9:14; Col 1:19-21). Now, since this altar of burnt-offering wasthus placed in the inner court, it teaches us several things:

First, That those that come only into the outward court, or thatrest in a bare appearance of Christianity, do not, by so doing, come to Jesus Christ; for this altar stands not there. Hence Johntakes notice only of the temple and this altar, and them thatworship therein, and leaves out the outward court, and so themthat come no farther (Rev 11:1, 2). 

Second. This teaches us also that we are to enter into that templeof God by blood. The altar, this altar of burnt-offering, stoodas men went into the temple; they must go by it; yea, there theymust leave their offering, and so go in and worship, even as atoken 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 Christto save when it should be shed for us. For his blood is spoken ofwith an 'how much more. ' 'For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifiethto the purifying of the flesh, how much more shall the blood ofChrist, who through the eternal Spirit offered himself withoutspot to God, purge your conscience from dead works, to serve theliving 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, forthere is not this altar. Nor let us dare, when we come into thiscourt, to be careless whether we look to this altar or no. Forit is by blood we must enter; 'for without shedding of blood isno remission. ' Let us always then, when we come hither, wash ourhands in innocency, and so compass this holy altar: for that byChrist, who is the altar indeed, we are reconciled to God. Thisis looking to Jesus; this is coming to God by him, of whom thisaltar 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 thisplace we are confined to speak of only two; namely, those whichstood before the temple. 

These pillars stood before the porch or entrance into the temple, looking towards the altar, the court, and them that were theworshippers there; also they were a grace and beauty to the frontof the house. 

1. These pillars stood, one on the right hand and the other on theleft, at the door of the porch of the temple, and they had namesgiven them, you may be sure, to signify something. The name ofthat 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 apostlesof circumcision, and of the uncircumcision. Therefore the apostlePaul also calleth them pillars (Gal 2), and saith that that pillaron the right hand was a type of himself and his companions, whowere to go to the uncircumcised, and teach the Gentiles the wayof life. When James, Cephas, and John, saith he, 'who seemed tobe pillars, perceived the grace that was given unto me, they gaveto me and Barnabas the right hand of fellowship, that we shouldgo unto the heathen, and they unto the circumcision' (Gal 2:9). So then, these two pillars were types of these two order of theapostles in this their divers service for God. [4]

3. And that Paul and Barnabas were signified by those on the righthand, 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 Gentilesmight be acceptable, being sanctified by the Holy Ghost' (Rom11:13, 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 theGentiles, to the conversion of numbers of them, maugre the oppositionof the enemy. 

5. This is further implied, for that they were made of brass; ashe saith of the prophet, I have made thee a fenced brazen wall, an iron pillar; and their fighting against thee shall nothing atall prevail (Jer 15:20). Wherefore Paul says of himself, 'I amset for the defence of the gospel, ' 'that the truth thereof mightcontinue with you' (Phil 1:17; Gal 2:5). 

XIII. Of the height of these pillars that thus stood before theporch 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 inthe Word; for the highest of which we read was but six cubits anda span. True, the bedstead of Og was nine cubits long, but I trowthe giant himself was shorter (Deut 3:11; 2 Chron 3:15). [5] Butput the longest to the longest, and set the one upon the shouldersof the other, and yet each pillar was higher than they. 

We have now, as I know of, but few that remain of the remnant ofthe giants; and though they boast as if they were higher than Aga, yet these pillars are higher than they. These pillars are thehighest; you may equal them; and an inch above is worth an ellbelow. The height therefore of these pillars is, to show us whathigh dignity God did put upon those of his saints whom he did callto be apostles of the Lamb: for their office and call thereto isthe highest in the church of God. These men, I say, were made thushigh by their being cast in such a mould. Of that which added yetfurther to their height we will speak anon: we only speak now ofthe high call by which they, and only they, were made capable ofapostolic authority. The apostles were sent immediately, [6] theircall was extraordinary, their office was universal; they had alikepower in all churches, and their doctrine was infallible (Acts26:16; 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 ofthese? The truth is, all other men to these are dwarfs, are low, dark, weak, and beneath, not only as to call and office, but alsoas to gifts and grace. This sentence, 'Paul, an apostle of JesusChrist, ' drowneth all! What now are all other titles of grandeurand greatness, when compared with this one sentence?

True, the men were but mean in themselves; for what is Paul orwhat Apollos, or what was James or John? Yet by their call to thatoffice they were made highest of all in the church. Christ did raisethem eighteen cubits high; not in conceit; for so there are manyhigher than they, but in office, and calling, and Divine authority. 

And observe it, these stand at the door, at the entering into thetemple of God, at which they enter that go in thither to worship God, to shew that all right worship, and that which will be acceptableto 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 forthe adorning of the pillars, and therefore were types and shadowsof that abundance of grace which God did put upon the apostlesafter the resurrection of our Lord. Wherefore, as he saith here, the chapiters were upon the pillars; so it saith that great gracewas 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 theiraptness to receive, and largeness to contain of the dew of heaven;that shadow of the doctrine of the gospel; which doctrine theapostles, as the chief, were to receive and hold forth to the worldfor their conversion. Hence, as the bowls were capable to receivethe dew of heaven, these are said to receive 'grace and apostleshipfor obedience to the faith among all nations, for his name' (Rom1:5; 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 untochequer-work, which still added to their lustre. These nets werethey which shewed for what intent the apostolical office wasordained; namely, that by their preaching they might bring manysouls to God. And hence Christ calls them fishermen, saying, 'Yeshall 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 toa net (Eze 47:10-12; Matt 13:47-50). As therefore men catch fishwith 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 ofthese 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 pillarspomegranates in abundance; four hundred for the net-work. Pomegranates, you know, are beautiful to look on, pleasant to thepalate, 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 betwo rows of thess pomegranates for one net-work, and so two rowsof them for the other. 

And this was to show that the net of the gospel is not an emptything; but is sufficiently baited with such varieties as are apt toallure the world to be catched by them. The law is but a sound ofwords, but the gospel is not so; that is, baited with pomegranates;with variety of excellent things. Hence it is called 'the gospelof the kingdom, ' and 'the gospel of the grace of God, ' because itis, as it were, baited with grace and glory, that sinners may beallured, and may be taken with it to their eternal salvation (Matt24:14; Acts 20:24). 

Grace and glory, grace and glory! these are the pomegranates withwhich the word of the gospel is baited, that sinners may be takenand saved thereby. The argument of old was 'milk and honey'; thatwas, I say, the alluring bait, with which Moses drew six hundredthousand out of Egypt, into the wilderness of old (Exo 3:8). Butbehold we have pomegranates, two rows of pomegranates; grace anda 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 offish have been catched, even by one sermon (Acts 2). They baitedtheir nets with taking things, things taking to the eye and taste. 

Nets are truly instruments of death, but the net of the gospel dothcatch to draw from death; wherefore this net is contrary; life andimmortality is brought to light through this. No marvel, then, ifmen are so glad, and that for gladness they leap like fishes ina net, when they see themselves catched in this drag of the holygospel 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 beforethe Temple. 

As there were nets to catch, and pomegranates to bait, so therewere chains belonging to these chapiters on these pillars. 'And hemade 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 soulstaken are tied fast to the horns of the altar. Gospel grace, andgospel obligations, are ties and binding things; they can holdthose that are entangled by the word. 'Love is strong as death';bands of love, and the cords of a man, and chains take hold onthem that are taken by the gospel (Hosea 11; Cant 8:6). 

But this strength to bind lieth not in outward force, but in asweet constraint, by virtue of the displays of undeserved love. 'The love of Christ constraineth us' (2 Cor 5:14). Wherefore asyou 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 theymay be held fast by. He binds his foal to the vine; his saint untothis Saviour (Gen 49:11). 

By these chains there is therefore showed what strength thereis in gospel-charms, if once the adder doth but hear them. Neverman yet was able to resist them that well did know the meaning ofthem. They are mighty to make poor men obedient, and that in wordand deed. These chains were such as were in the oracle, to showthat gospel bonds are strong as the joys of heaven, and as theglories there; can make them chains as in the oracle, as in themost holy place. It is heaven that binds sinners on earth to thefaith and hope of the gospel of Christ. 

XVII. Of the lily work which was upon the chapiters, that wereupon these pillars of the Temple. 

These pillars were also adorned with lily work, as well as withpomegranates and chains. 'The chapiters that were upon the top ofthe pillars were of lily work'; 'so was the work of the pillarsfinished' (1 Kings 7:19-22). 

This lily work is here put in on purpose, even to show us how faroff those that were to be the true apostles of the Lamb should befrom seeking carnal things, or of making their prevailing[8] astalking-horse to worldly greatness, and that preferment. Therewas lily work upon them; that is, they lived upon the bounty andcare of God, and were content with that glory which he had putupon them. 'The lilies, ' saith Christ, 'they toil not, neither dothey spin, and yet--Solomon in all his glory was not arrayed likeone of these' (Matt 6:28, 29; Luke 12:27-29). Thus, therefore, thesepillars show, that as the apostles should be fitted and qualifiedfor their work, they should be also freed from cares and worldlycumber; they should be content with God's providing for them, evenas the goodly lilies are. And as thus prepared, they were set inthe front of the house, for all ministers to see and learn, andtake example of them how to behave themselves as to this world inthe performing of their office. 

And that which gives us further light in this is, that this lilywork is said, by divine institution, to be placed 'over against thebelly, ' 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 nothumour, 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 tohis work will himself provide for the belly. It is said of thechurch, that 'her belly is like a heap of wheat set about withlilies' (Cant 7:2). To show that she should without covetousnesshave sufficient, if she would cast all her care upon God, her greatprovider. This the apostles did, and this is their glory to thisday. 

'So was the work of the pillars finished. ' To live lily lives, it seems, is the glory of an apostle, and the completing of theiroffice and service for God. But this directly opposite to thebelly, 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 ministersmell frowish, [9] and look more like a greedy dog, than an apostleof Jesus Christ. Judas had none of this lily work; so his namestinks to this day. 'He that grows like the lily shall cast forthhis scent like Lebanon, his branches shall spread, and his beautyshall be as the olive tree, and his smell as Lebanon' (Hosea14:6). Thus lived Christ, first; and thus the apostles, next; norcan any other as to this, live like, or be compared to them. Theycoveted no man's silver or gold, or apparel. They lived like liliesin the world, and did send forth their scent as Lebanon. 

Thus you see of whom these pillars were a shadow, and what theirheight, their chapiters, their bowls, their nets, their chains, their pomegranates, and their lily work did signify, and how allwas most sweetly answered in the antitype. These were men of thefirst 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 asto the height thereof, there methinks I see something. The templewas higher than the pillars, and so is the church than her officers;I say, consider them singly as officers, though inferior as togifts and office; for, as I said before of ministers in general, so now I say the same of the apostles, though as to office theywere the highest, yet the temple is above them. Gifts and officemake no men sons of God; as so, they are but servants, though thesewere servants of the highest form. It is the church, as such, thatis the lady, a queen, the bride, the Lamb's wife; and prophets, apostles, and ministers, &c. , are but servants, stewards, labourersfor her good (Psa 45:9; Rev 19:7; 1 Cor 3:5, 4:1, 2). As thereforethe lady is above the servant, the queen above the steward, orthe wife above all her husband's officers, so is the church, assuch, 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 oneswere six, but the highest were seven cubits (1 Kings 6:5, 6). Thetemple therefore was round about above some cubits wider than itwas below; for 'there was an enlarging and winding about stillupward to the side chambers, for the winding about--went stillupward round about the house; therefore the breadth of the housewas still upward, and so increased from the lowest chambers to thehighest, by the midst' (Eze 41:7). 

And this was to show us that God's true gospel temple, which ishis church, should have its enlargedness of heart still upward, ormost for spiritual and eternal things: wherefore he saith, 'Thyheart shall fear and be enlarged, ' that is, be most affected withthings above, 'where Christ sitteth on the right hand of God'(Isa 60:5; Col 3:1). Indeed it is the nature of grace to enlargeitself still upward, and to make the heart widest for the thingsthat are above. The temple therefore was narrowest downwards, toshow that a little of earth, or this world, should serve the churchof God. And having food and raiment, let us be therewith content. 

But now, upwards, and as to heavenly things, we are commanded tobe covetous, as to them, and after them to enlarge ourselves, bothby 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, andhave our conversation in heaven. Let our eyes, our ears, our hands, and hearts, our prayers, and groans, be most for things above. Letus open our mouths, as the ground that is chapt doth for the latterrain, for the things that are eternal (Job 29:23; Psa 81:10). 

Observe again, that the lowest parts of the temple were the narrowestpart of the temple; so those in the church who are nearest, ormost concerned with earth, are the most narrow-spirited as to thethings of God. But now let even such a one be taken up higher, toabove, to the uppermost parts of the temple, and there he will beenlarged, and have his heart stretched out. For the temple, yousee, was widest upwards; the higher, the more it is enlarged. Paulbeing 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 livelypicture, it speaks. I say, its form and fashion speaks; it says toall saints, to all the churches of Christ, open your hearts forheaven, be ye enlarged upwards!

I read not in Scripture of any house, but this that was thusenlarged upwards; nor is there anywhere, save only in the churchof God, that which doth answer this similitude. All other arewidest downward, and have the largest heart for earthly things. The church only is widest upward, and has its greatest enlargementstowards heaven. 

XIX. Of the outward glory of the Temple. 

I do also think that as to this, there was a great expression init; I mean, a voice of God, a voice that teacheth the New Testamentchurch to carry even conviction in her outward usages that, Isay, might give conviction to the world. And besides this of itsenlarging upwards, there was such an outward beauty and glory putupon it, as was alluring to beholders. The stones were curiouslycarved, and excellently joined together; its outward show was whiteand glittering, to the dazzling of the eyes of the beholders; yea, the disciples themselves were taken with it, it was so admirableto behold. Hence it is said, they came to Christ to show him thebuilding of the temple. 'Master, ' said they, 'see what manner ofstones, and what buildings are here' (Matt 24:1; Mark 13:1; Luke21:5). And hence it is said, that kings, and the mighty of theearth, were taken with the glory of it. 'Because of thy temple atJerusalem, shall kings bring presents unto thee'; as it is (Psa68:29, 31). 

Kings, Gentile kings, they shall be so taken with the sight of theoutward glory of it; for they were not suffered to go into it;no uncircumcised were admitted in thither. It was therefore theoutward glory of it with which the beholders were thus taken. 

Her enlarging upward, as that was to show us what the inwardaffections of Christian should be, so her curious outward adorningand beauty was a figure of the beauteous and holy conversation ofthe godly (Col 3:1-3). And it is brave, when the world are made tosay of the lives and conversations of saints, as they were madeto say of the stones and outward building of the temple, Behold, what Christians, and what goodly conversations are here! I sayit is brave when our light so shines before men, that they seeingour good works shall be forced to glorify our Father which is inheaven (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, istaking to beholders, as was this goodly outside of the temple. Andwithout this, what is to be seen in the church of God? Her insidecannot be seen by the world, but her outside may. Now, her outsideis very homely, and without all beauty, save that of the holylife; this only is her visible goodliness. This puts to silencethe ignorance of foolish men. This allureth others to fall inlove with their own salvation, and makes them fall in with Christagainst the devil and his kingdom. 

XX. Of the porch of the Temple. 

We come next to the porch of the temple that is commonly calledSolomon's. 1. This porch was in the front of the house, and sobecame 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 forall, whether Jews or religious proselytes, who came to Jerusalemto worship (Acts 3:11, 5:12). 3. This porch had a door or gatebelonging to it, but such as was seldom shut, except in decliningtimes, or when men put themselves into a rage against those betterthan themselves (2 Chron 29:7; Acts 21:28-30). 4. This gate ofthis porch was called Beautiful, even the Beautiful gate of thetemple, and was that at which the lame man lay, to beg for an almsof them that went in thither to worship (Acts 3:1, 2, 10). 

Now then, since this porch was the common place of reception forall 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 forcharity. Here the proselytes were entertained, here the beggarswere 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 anyof the churches. Largeness of heart, and tender compassion at thechurch-door, is excellent; it is the bond of perfectness (1 Cor12:31, 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 perhapsthis practice at first was borrowed from the beggars lying at thetemple-gate. This porch was large, and so should the charity ofthe churches be. It was for length the breadth of the temple, andof the same size with 'the Holiest of all' (1 Kings 6:3; 2 Chron3:4). The first might be to teach us in charity we should not beniggardly, but, according to the breadth of our ability, we shouldextend it to all the house; and that in our so doing, the veryemblem 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 theydid accordingly: 'And it shall come to pass, that in what tribethe 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 thetemple, and so the length and breadth of the holiest; but it was, ifI mistake not, for height far higher than them both: for the holyplace was but thirty cubits high, and the most holy but twenty;but the porch was in height an hundred and twenty cubits. Thisbeautiful 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 ithad 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 highas to be seen afar off. Charity, if it be rich, runs up from thechurch like a steeple, and will be seen afar off; I say, if it berich, large, and abounds. Christ's charity was blazed abroad; itwas so high no man could hide it: and the charity of the churcheswill be seen from church to church, yea, and will be spoken of totheir commendations in every place, if it be warm, fervent, andhigh (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 intothe 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 chariotcalled 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 thegreatest, the richest of graces, and that which abides for ever. Hence they that show much love to saints are said to be rich (1Tim 6:17-19). And hence charity is called a treasure, a treasurein the heavens (Luke 12:33, 34). Love is a golden grace; let thenthe 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 theirstateliness, seem to be there typically to example. For there wasseen, 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 theywere 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 shouldlive without worldly care, as did the apostles, the first plantersof the church. And let ministers do this; they are now the pillarsof the churches, and they stand before the porch of the house;let them also show their lily-work to the house, that the churchmay learn of them to be without carefulness as to worldly things, and also to be rich in love and charity towards the brethren. Acovetous minister is a base thing, a pillar more symbolizing Lot'swife than an holy apostle of Jesus Christ; let them, since theystand at the door, and since the eyes of all in the porch areupon 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 inletinto the temple. Charity is it which receiveth orphans, thatreceiveth the poor and afflicted into the church. Worldly love, orthat which is carnal, shuts up bowels, yea, and the church-doorstoo, against the poor of the flock; wherefore look that this kindof love be never countenanced by you. Crave that rather which is afruit of the Spirit. O churches, let your ministers be beautifiedwith your love, that they may beautify you with their love; andalso be an ornament unto you, and to that Gospel they minister toyou, for Jesus Christ's sake. 

XXII. Of the ascent by which they went up into the porch of theTemple. 

1. This porch also had certain steps, by which they went up intothe 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 UPinto the house of the Lord (Isa 38:22). 

These steps, which were the ascent to the temple, were so curiouslyset, and also so finely wrought, that they were amazing to behold. Wherefore, when the queen of Sheba, who came to prove Solomon'swisdom, saw 'the house which he had built, --and his ascent by whichhe went up into the house of the Lord, she had no more spirit inher. ' She was by that sight quite drowned, and overcome (1 Kings10:4, 5). 

2. These steps, whether cedar, gold, or stone, yet that which addedto their adornment was the wonderment of a queen. And whatever theywere made of, to be sure they were a shadow of those steps whichwe 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 (Psa119:133). Steps of faith (Rom 4:12) Steps of the Spirit (2 Cor12:18) Steps of truth (3 John 4). Steps washed with butter (Job29:6). Steps taken before, or in the presence of, God. Steps buttedand bounded by a divine rule. These are steps indeed. 

3. There are therefore no such steps as these to be found any wherein the world. A step to honour, a step to riches, a step to worldlyglory, these are everywhere; but what are these to the steps bywhich men do ascend or go up to the house of the Lord!

He then that entereth into the house of the Lord is an ascendingman; as it is said of Moses, he went up into the mount of God. Itis ascending to go into the house of God. The world believe notthis; they think it is going downward to go up to the house ofGod; but they are in a horrible mistake. 

The steps then by which men went up into the temple are, and oughtto be, opposed to those which men take to their lusts and emptyglories. 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; Prov2:18, 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 toGod, to heaven, and glory: for these steps were the way to God, toGod in his holy temple. 

But how few are there that, as the queen of the south, are takenwith these goodly steps! Do not most rather seek to push away ourfeet from taking hold of the path of life, or else lay snares forus in the way? But all these notwithstanding, the Lord guide usin 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 gatebelonging to it. This gate, according to the prophet Ezekiel, wassix cubits wide. The leaves of this gate were double, one foldingthis way, the other folding that (Eze 40:48). 

Now here some may object, and say, Since the way to God by thesedoor were so wide, why doth Christ say the way and gate is narrow?

Answ. The straitness, the narrowness, must not be understood of thegate simply, but because of that cumber that some men carry withthem, that pretend to be going to heaven. Six cubits! What issixteen cubits to him who would enter in here with all the world onhis back? The young man in the gospel, who made such a noise forheaven, might have gone in easy enough; for in six cubits breadththere is room: but, poor man, he was not for going in thither, unless he might carry in his houses upon his shoulder too, andnow the gate was strait (Mark 10:17-27). Wherefore he that willenter in at the gate of heaven, of which this gate into the templewas a type, must go in by himself, and not with his bundles oftrash on his back;[11] and if he will go in thus, he need not fearthere is room. 'The righteous nation that keepeth the truth, theyshall enter in' (Isa 26:2). 

2. They that enter in at the gate of the inner court must be clothedin fine linen: how then shall they go into the temple that carrythe clogs of the dirt of this world at their heels? 'Thus saiththe Lord God; No stranger uncircumcised in heart, nor uncircumcisedin flesh, shall enter into my sanctuary' (Eze 44:9). 

3. The wideness therefore of this gate is for this cause here mademention of, to wit, to encourage them that would gladly enterthereat, according to the mind of God, and not to flatter them thatare 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 thiswhile but on the outside of the temple, even in the courts of thehouse of the Lord, to see the beauty and glory that is there. Thebeauty hereof made men cry out, and say, 'How amiable are thytabernacles, O Lord of hosts! my soul longeth, yea, even faintethfor the courts of the Lord'; and to say, 'a day in thy courts isbetter 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. Thesepinnacles stood on the top aloft in the air, and were sharp, andso difficult to stand upon: what men say of their number and lengthI wave, and come directly to their signification. 

2. I therefore take those pinnacles to be types of those lofty airynotions with which some men delight themselves, while they hover, like birds, above the solid and godly truths of Christ. Satanattempted to entertain Christ Jesus with this type, and antitype, at once, when he set him on one of the pinnacles of the temple, andoffered to thrust him upon a false confidence in God, by a falseand 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, butmust be aloft; no place will serve them but pinnacles, pinnacles;that they may be speaking in and to the air, that they may be promotingtheir heady notions, instead of solid truth; not considering thatnow they are where the devil would have them be; they strut upontheir points, their pinnacles; but let them look to it, there isdifficulty standing upon pinnacles; their neck, their soul, is indanger. 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 devilset 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 bethere, therefore, was one of Christ's temptations; consequentlyone 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 owneyes, 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 timetheir number was four thousand men (1 Chron 23:5). 

2. The porters were of the Levites, and their work was to watchat every gate of the house of the Lord; at the gate of the outercourt, at the gates of the inner court, and at the door of thetemple 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 houseof the Lord. 'He set, ' saith the text, 'the porters at the gatesof the house of the Lord, that none which was unclean in any thingshould enter in' (2 Chron 23:19). 

4. The excellency of the porters lay in these three things, theirwatchfulness, diligence, and valour, to make resistance to thosethat, as unfit, would attempt to enter those courts and the houseof God (1 Chron 26:6; Mark 13:34). 

5. These porters were types of our gospel ministers, as they areset to be watchmen in and over the church, and the holy thingsof God. Therefore as Christ gives to every man in the church hiswork, 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 (Luke12:35-40). 

7. The heart of a Christian is also sometimes called the porter;for that when the true shepherd comes to it, to him this porteropeneth also (John 10:3). 

8. This last has the body for his watch-house; the eyes and earsfor his port-holes; the tongue therewith to cry, Who comes there?as also to call for aid, when anything unclean shall attempt withforce 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 foursquare, even round about the temple of God. Thus it was ordainedby 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 tobring them in and out by tale; also the opening and shutting ofthe gates of the house of the Lord was a part of their calling andoffice. 

3. I told you, the porters were types of our gospel ministers, asthey are watchmen in and over the house of God; and therefore inthat they were thus to watch round about the temple, what is it butto 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 roundand 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 ormistress do to defend herself against thieves and sturdy villains, if there be none but she at home? It is said, when the shepherdis smitten, the sheep shall be scattered. What could the templedo without its watchmen?

5. Again, in that the porters had charge of the treasure-chambersas it is (1 Chron 9:26), it is to intimate, that the treasures ofthe gospel are with the ministers of our God, and that the church, next to Christ, should seek them at their mouth. 'We have thistreasure in earthen vessels, ' saith Paul, and they are 'stewardsof the' manifold 'mysteries of God' (1 Cor 4:1; 2 Cor 4:7; 1 Peter4:10; Eph 4:11-13). 

6. These are God's true scribes, and bring out of their treasurythings new and old; or, as he saith in another place, 'At our gates, 'that is, where our porters watch, 'are all manner of pleasantfruits, 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, andthey were to bring them in and out by tale (1 Chron 9:28). (1. ) Ifby ministering vessels you understand gospel ordinances, then yousee who has the charge of them, to wit, the watchmen and ministersof the word (Luke 1:12; 2 Thess 2:15; 2 Tim 2:2). (2. ) If byministering vessels you mean the members of the church, for theyare also ministering vessels, then you see who has the care ofthem, to wit, the pastors, the gospel ministers. Therefore 'obeythem 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, andnot with grief, for that is unprofitable for you' (Heb 13:17). 

8. The opening of the gates did also belong to the porters, toshow that the power of the keys, to wit, of opening and shutting, of letting in and keeping out of the church, doth ministeriallybelong to these watchmen (Matt 16:19; Heb 12:15). 

9. The conclusion is, then let the churches love their pastors, heartheir pastors, be ruled by their pastors, and suffer themselves tobe watched over, and to be exhorted, counselled, and if need be, reproved, and rebuked by their pastors. [13] And let the ministersnot sleep, but be watchful, and look to the ordinances, to thesouls 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 whichlet 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, andlast 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 werewont to stand when they went to inquire of God. Wherefore, Christsaith, 'I am the door, ' alluding to this, 'by me if any man enterhe shall be saved, and shall go in and out, and find pasture' (Exo33:9, 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 intothe temple, the door into the holiest, the door to the Father. Butnow we are at the door of the temple. (2. ) And observe it, thisdoor by Solomon was not measured as the door of the porch was:for though the door into the court, and the door into the porchwere measured, to show that the right to ordinances and the inletinto the church is to be according to a prescript rule, yet thisdoor was not measured; to show that Christ, as he is the inlet tosaving grace, is beyond all measure, and unsearchable. Hence hisgrace is called 'unsearchable riches, ' and that above all we canask or think, for that it passeth knowledge (Eph 3:8, 19, 20). 

3. It is, therefore, convenient that we put a note upon this, thatwe 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 graceand favour, never creature, as yet, did see the length and breadthof him (Eph 3:17, 19). [14]

4. Therefore, I say, this gate was not measured; for what shoulda rule do here, where things are beyond all measure?

5. This gate being also to open by degrees, is of significationto 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 easilybe mistaken; thinking that the whole passage, when yet but a partwas open; whereas, three parts might be yet kept undiscovered tohim. For these doors, as I said before, were never yet set wideopen; I mean, in the antitype; never man yet saw all the richesand fulness which is in Christ. So that I say, a new comer, if hejudged by present sight, especially if he saw but little, mighteasily be mistaken; wherefore such, for the most part, are mosthorribly afraid that they shall never get in thereat. How sayestthou, young comer, is not this the case with thy soul? So it seemsto thee that thou art too big, being so great, so tun-bellied asinner. 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 spaceenough for thee to enter, knock, and it shall be wider opened untothee, 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 templedoor was a type, trust not to thy first conceptions of things, butbelieve there is grace abundant. Thou knowest not yet what Christcan do, the doors are folding-doors. He can 'do exceeding abundantlyabove 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 thegate 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 withlothness or sluggishness, as doors do whose hinges want oil. Theyare always oily, and so open easily and quickly to those who knockat them. Hence you read, that he that dwells in this house givesfreely, loves freely, and doth us good with all his heart. 'Yea, 'saith he, 'I will rejoice over them to do them good, and I willplant them in this land assuredly with my whole heart, and with mywhole 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 orfrankly 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 sweetscented, 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, dothit 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, eventhrough the veil, his flesh? (Heb 10:20). For this door, I mean theantitype, 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 theFather. The doors of the temple are also, as you see here, made ofthe fir tree; even of that tree which was a type of the humanityof 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 thestork, saith the text, the fir tree is her house; and Christ saithto the sinners that see their want of shelter, 'Come unto me, andI will give you rest. ' He is a refuge for the oppressed, a refugein time of trouble (Deut 14:18; Lev 11:19; Psa 104:17, 84:2, 3; Matt11:27, 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 ofhis glory. Thus God did of old, by similitudes, teach his peoplehis way. 

XXX. How the doors of the Temple were adorned. 

And Solomon carved upon the doors 'cherubims, and palm trees, andopen flowers, and covered them with gold' (1 Kings 6:35; Eze 41:25). 

First. He carved cherubims thereon. These cherubims were figuresor types of angels, and forasmuch as they were carved here uponthe door, it was to show, 1. What delight the angels take in waiting upon the Lord, and ingoing at his bidding, at his beck. They are always waiting likeservants at the door of their Lord's house. 

2. It may be also to show how much pleased they are to be wherethey may see sinners come to God. For 'there is joy in the presenceof the angels of God over one sinner that repenteth, ' and comes toGod by Christ for mercy (Luke 15:10). 

3. They may be also placed here to behold with what reverence orirreverence 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. Paulalso says, Women must take heed that they behave themselves inthe church as they should, and that because of the angels (Eccl5:1, 2, 6; 1 Cor 11:5, 6, 10). 

4. They may also be carved upon the temple doors, to show ushow ready they are, so soon as any poor creature comes to Christfor life to take the care and charge of its conduct through thismiserable world. 'Are they not all ministering spirits, sent forthto 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, atChrist's command, to take vengeance for him upon those that despisehis people and hate his person. Hence he bids the world take heedwhat they do to his 'little ones, ' for 'their angels do alwaysbehold the face of their Father which is in heaven, ' and are readyat the door to run at his bidding (Matt 18:10). 

6. Or lastly, they may be carved upon these doors, to show thatChrist Jesus is the very supporter and upholder of angels, as wellas the Saviour of sinful man. For as he is before all things, soby him all things consist; angels stand by Christ, men are savedby Christ, and therefore the very cherubims themselves were carvedupon these doors, to show they are upheld and subsist by him (1Cor 8:6; Col 1:17; Heb 1:3). 

Second. Again, as the cherubims are carved here, so there were palmtrees carved here also. The palm tree is upright, it twisteth notitself awry (Jer 10:5). 

1. Apply this to Christ, and then it shows us the uprightness ofhis heart, word, and ways with sinners. 'Good and upright is theLord, therefore will he teach sinners in the way'; in at the doorto life (Psa 25:8, 92:15). 

2. The palm or palm tree is also a token of victory; and as placedhere, it betokeneth the conquest that Christ, the door, should getover sin, death, the devil, and hell for us (Rom 7:24, 8:37; 1 Cor15:54-57; Rev 7:9-11). 

3. If we apply the palm tree to the church, as we may, for shealso is compared thereto (Cant 7:8-10), then the palm tree may becarved here to show, that none but such as are upright of heart andlife shall dwell in the presence of God. 'The hypocrite, ' says Job, 'shall not come before him. ' 'The upright, ' says David, 'shall notdwell in thy presence' (Job 13:16; Psa 140:13). They are they thatare 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; andthat 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. 'IAM, ' 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 fullgrown, and because, as such, they yield their fragrancy mostfreely. Wherefore, when he saith upon the doors are open flowers, he setteth Christ Jesus forth in his good savours, as high as bysuch 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 arevarieties of beauty in open flowers, the which they also commendto all observers. Now, upon these doors, you see, are open flowers, flowers ripe, and spread before us, to show that his name andoffices are savoury to them that by him do enter his house to Godhis Father (Cant 1:1-4). 

'All these were overlaid with fine gold. ' Gold is the most richof all metals; and here it is said the doors, the cherubims, thepalm trees, and open flowers, were overlaid therewith. And thisshows, that as these things are rich in themselves, even so theyshould be to us. We have a golden door to go to God by, and goldenangels to conduct us through the world: we have golden palm treesas tokens of our victory, and golden flowers to smell on all theway to heaven. 

XXXI. Of the wall of the Temple. 

The wall of the temple was 'ceiled with fir tree, which he overlaidwith fine gold, and set thereon palm trees and chains' (2 Chron3:5-7). 

The walls were as the body of the house, unto which Christ alludedwhen he said, 'Destroy this temple, and in three days I will raiseit up' (John 2:19). Hence to be, and worship in the temple, was atype 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 electmeet, and in whom they do service to and for his Father. 

Hence again the true worshippers are said to be in him, to speak inhim, 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, sonow it is only found with Christ, and with them that are in him. The promise of old was made to them that worshipped within thesewalls. 'Unto them, ' saith he, 'will I give in my house, and withinmy walls, ' to them that worship there in truth, 'a place, and aname, better than of sons and of daughters' (Isa 56:5). 

But now, in New Testament times, 'all the promises of God in him areyea, 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 sare ceiled with fir;[15] which, as was showed before, was a figureof the humanity of Jesus Christ. 

A wall is for defence, and so is the humanity of Jesus Christ. Itis, was, and will be, our defence for ever. For it was that whichunderwent and overcame the curse of the law, and that in which oureverlasting righteousness is found. Had he not in that interposed, we had perished for ever. Hence we are said to be reconciled to Godin 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 figureof the righteousness of Christ, by which we are justified in thesight of God. Therefore you read, that his church, as justified, is said to stand at his right hand in cloth of gold. 'Upon thyright hand did stand the queen in gold of Ophir. ' And again, 'Herclothing is of wrought gold' (Psa 45:9, 13). This the wall wasoverlaid with; this the body of Christ was filled with. Men, whilein the temple, were clothed with gold, even with the gold of thetemple; and men in Christ are clothed with righteousness, therighteousness of Christ. Wherefore this consideration doth yetmore illustrate the matter. In that the palm trees were set onthis 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 goldenchains; there were chains on the pillars, and now also we findchains upon the walls. 1. Chains were used to hold one captive, and such Paul did wear at Rome, but he called them 'his bands inChrist. ' 2. Chains sometimes signify great afflictions, which Godlays on us for our sins (Psa 107:9-11; Lam 1:14, 3:7). 3. Chainsalso may be more mystically understood, as of those obligationswhich the love of God lays upon us, to do and suffer for him (Acts20:22). 4. Chains do sometimes signify beauty and comely ornaments. 'Thy neck, ' saith Christ to his spouse, 'is comely with chainsof gold. ' And again, 'I put bracelets upon thy hands, and a chainon thy neck' (Cant 1:10; Eze 16:8-11; Prov 1:9). 5. Chains alsodo sometimes denote greatness and honour, such as Daniel had whenthe 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 bravechains. 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' (2Chron 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 itwas garnished with them for beauty. The line[16] saith, garnished;the margin saith, covered. 2. Wherefore, I think, they were fixedas stars, or as the stars in the firmament, so they were set inthe 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 werea figure; namely, of the ministerial gifts and officers in thechurch. For ministers, as to their gifts and office, are calledstars 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 firmamentof 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 againthese gifts come down from above, as signifying they distil theirdew from above. And hence, again, the ministers are said to beset over us in the Lord, as placed in the firmament of his heavento give a light upon his earth. 'There is gold and a multitudeof rubies, but the lips of knowledge are a precious jewel' (Prov20:15). 

Verily, it is enough to make a man in this house look always upward;since the ceiling above head doth thus glitter with preciousstones. Precious stones, all manner of precious stones, stonesof all colours. For there are divers gifts, differences ofadministrations, and diversities of operations, 'but it is the sameGod which worketh all in all' (1 Cor 12:4-6). Thus had the ceilingof this house a pearl here, and there a diamond; here a jasper, and there a sapphire; here a sardius, and there a jacinth; herea sardonyx, and there an amethyst. 'For to one is given by theSpirit the word of wisdom, to another the word of knowledge'; toone the gift of healing, to another faith; to this man to workmiracles, to that a spirit of prophecy; to another the discerningof spirits, to another divers kinds of tongues (1 Cor 12:8-11). 

He also overlaid the house, beams, posts, walls, doors, &c. , andall with gold. O what a beautiful house the temple was; how fullof glory was it! And yet all was but a shadow, a shadow of thingsto come, and which was to be answered in the church of the livingGod, 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 Kings6:4). There were windows of this house, windows for the chambersand windows round about (Eze 40:16, 22-25, 29, 33, 36). These windowswere of several sizes, but all narrow, narrow without, but widewithin; they also were finely wrought, and beautified with goodlystones (Isa 54:12). 

1. Windows, as they are to a house an ornament, so also to it theyare a benefit. 'Truly the light is sweet, and a pleasant thingit is for the eyes to behold the sun' (Eccl 11:7). The window isthat which Christ looks forth at, the window is that which thesun looks in at (Cant 2:9). 

2. By the light which shines in at the window we also see to makeand keep the house clean, and also to do what business is necessarythere to be done. 'In thy light shall we see light'; light to doour duty, and that both to God and man. 

3. These windows therefore were figures of the written word, by andthrough which Christ shows himself to his, and by which we alsoapprehend him. And hence the Word of God is compared to a glassthrough which the light doth come, and by which we see not onlythe 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 throughtheir antitype but darkly and imperfectly. 'Now we see through aglass darkly, ' or, as in a riddle, now we know but in part (1 Cor13:12). 

5. Their windows and their light are but of little service to thosethat are without; the world sees but little of the beauty of thechurch by the light of the written Word, though the church, bythat light, can see the dismal state of the world, and also howto 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 solaceand 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 werewont to lodge. They were for hiding-places. Here Jehoshabeath hidJoash from Athaliah the term of six years (2 Kings 11:3). Theywere also to lay the temple treasure, or dedicated things in, thatthey 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 dweltalways, yea, their names dwelt there when they were dead. 

(1. ) Those of them which were for rest, were types of that restwhich by faith we have in the Son of God, and of that eternal restwhich we shall have in heaven by him (Matt 11:28; Heb 4:3). (2. )Those chambers which were for hiding and security, were types ofthat safety which we have in Christ from the rage of the world(Isa 26:20). (3. ) Those chambers which were for the reception ofthe treasures and dedicated things were types of Christ, as he isthe common store-house of believers. 'For it pleased the Father, that in him should all fulness dwell'; 'and of his fulness we allreceive, and grace for grace' (John 1:16; Col 1:19). (4. ) Thosechambers that were for solace and delight, were types of thoseretirements and secret meetings of Christ with the soul, wherehe gives it his embraces, and delights her with his bosom andravishing delights. 'He brought me, ' said she, 'into his chambers, ''into the chamber of her that conceived me, ' and there he gaveher his love (Cant 1:4, 3:4). 

The chambers which were for durable dwelling-places were types ofthose eternal dwelling-places which are in the heavens, preparedof Christ and the Father, for them that shall be saved (John14:1-4; 2 Cor 5:1-4). This it is to 'dwell on high, ' and to besafe from fear of evil! Here therefore you see are chambers forrest, chambers for safety, chambers for treasure, chambers forsolace, and chambers for durable habitations. O the rest and peacethat the chambers of God's high house will yield to its inhabitantsin another world! Here they will 'rest from their labours, ' 'restin their beds, ' rest with God, rest from sin, temptation, and allsorrow (Rev 14:13; Isa 57:1, 2; 2 Thess 1:7). God therefore thenshall wipe all tears from our eyes, even when he comes out of hischamber as a bridegroom, to fetch his bride, his wife unto himthither, to the end they may have eternal solace together. O theseare far better than the chambers of the south!

XXXV. Of the stairs by which they went up into the chambers of theTemple. 

There were stairs by which men went up into these chambers of thetemple, and they were but one pair, and they went from below tothe first, and so to the middle, and thence to the highest chambersin the temple (1 Kings 6:8; Eze 41:7). 

1. These stairs were winding; so that they turned about, that didgo 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 intothe 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 weturn 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 stoppethnot at the reception of grace; for that is but a going up thesestairs to the middle chambers (2 Cor 7:10). 

Thus, therefore, the soul, at its going up these stairs, turns andturns, 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 bea type of turning from nature to grace. But from the middle tothe highest, these stairs may signify a turning still from theimperfections and temptations that attend a state of grace, to thatof immortality and glory (2 Cor 5:1-9). 

For as there are turning stairs, form the lowest to the middlechambers, so the stairs from thence still turn, and so will do, till you come to the highest chambers. I do not say that they thathave received grace, do repent they received grace; but I say theythat have received grace, are yet sorry that grace is not consummatein glory; and hence they are for going up thither still, by theseturning stairs; yea, they cannot rest below, as they would, tillthey ascend to the highest chambers. 'O wretched man that I am!'And 'in this we groan earnestly, ' is the language of gracioussouls (Rom 7:24; 2 Cor 5:1-3). True, every one doth not do thusthat comes into the temple of God; many rest below stairs, theylike not to go turning upward. Nor do I believe that all that bidfair for ascending to the middle chambers, get up to the higheststories, to his stories in the heavens. Many in churches, whoseem to be turned from nature to grace, have not the grace to goup, turning still; but rest in that show of things, and so diebelow 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; theysay it makes them giddy; but I say, there is no way like this, tomake a man stand steady; stedfast in the faith, and with boldnessin the day of judgment. For he has this seated in his heart; I wentup by the turning stairs, till I came to the highest chambers. Astrait pair of stairs are like that ladder by which men ascend tothe gallows; they are the turning ones that lead us to the heavenlymansion-houses. Look, therefore, you that come into the templeof God to worship, that you stay not at the foot of these turningstairs, but go up thence; yea, up them, and up them, and upthem, till you come to the view of the heavens; yea, till you arepossessed of the highest chambers! How many times has God, by theScripture, called upon you to TURN, and told you, you must turnor die! and now here he has added to his call a figure, by placinga 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 topurpose; for every turning will not serve. Some turn, but not tothe 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] Thissea was for the priests to wash in when they came into the templeto accomplish the service of God; to wash their hands and feetat, that they might not, when they came thither, die for theirunpreparedness. The laver also which was in the wilderness was ofthe same use there (Exo 30). 

1. It was, as may be supposed, called a sea, for that it was largeto contain; and a sea of brass, for that it was made thereof. Itis called in Revelation a sea of glass, alluding to that in thewilderness, which was made of the brazen looking-glasses of womenthat 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 thatfashion, by fire; and its antitype therefore is said to be a seaof glass mingled with fire (Rev 15:2). (1. ) This sea was a figureof the word of the gospel, in the cleansing virtue of it; whichvirtue then it has when mingled with the fire of the Holy Ghost. And to this Christ alludes, when he saith, 'Now ye are cleanthrough 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 withpure water. ' And again, He sanctifies and cleanseth his church'with the washing of water by the word' (Eph 5:26; Titus 3:5). Allthese places are an allusion to the molten sea, at which of oldthey 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 toshow that there is as much in the word of the gospel to save, asthere is in the ten[18] words to condemn. 

4. From under this sea round about appeared oxen, ten in a cubitdid compass it round about (2 Chron 4:3). Understand by these oxenministers, for to them they are compared in 1 Corinthians 9:8-10. And then we are taught whence true ministers come; to wit, fromunder 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 thesea was cast; insinuating that when God ordained a word of graceto save us, he also in his decree provided ministers to preach itto us to that end. Paul tells us, that he was made a minister ofthe gospel, 'according to God's eternal purpose which he purposedin 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 inviteus as well to drink of its grace, as to wash in its water. For theword and Spirit when mixed, has not only a cleansing, but a savingquality 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 beautifulrobes they should be adorned, who were washed, and did drink ofthis holy water. Yea, that God would take care of them, as he alsodid of lilies, and would not fail to bestow upon them what wasnecessary 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 oroxen (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 towardsthe 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 theearth, and were bid to go preach the gospel in all the world. 

4. They were compared to oxen, because they were clean; for the oxwas a clean beast. Hence the apostles are called holy. They werecompared to oxen, because the ox is strong; and they also weremighty in the word (Prov 14:4; 2 Cor 12:12). 

5. The ox will not lose what he has got by drawing; he will notlet the wheels go back; so the apostles were set to defend, andnot 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 facelike 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 Isaid, to show how the apostles should carry the gospel into allthe world (Matt 28:19, 20; Mark 16:15-18). 

8. And observe, just as these oxen were placed looking in the templeevery way, even so stand open the gates of the New Jerusalem toreceive those that by their doctrine should be brought into it. 'And they shall come from the east, and from the west, and fromthe north, and from the south, and shall sit down in the kingdomof God' (Luke 13:29; Rev 21:13, 14). 

9. These oxen bear this molten sea upon their backs, to show thatthey should be the foundation workmen of the gospel, and that itought not to be removed, as was the molten sea of old, from thatbasis to another. 

10. It is also said concerning those oxen that thus did bear thismolten sea, that all their hinder parts were inwards, that is, covered by that sea that was set upon their backs; their hinderparts, or, as the apostle has it, 'our uncomely parts' (1 Cor13:23, 24). 

11. And, indeed, it becomes a gospel minister to have his uncomelyparts covered with that grace which by the gospel he preached untoothers. As Paul exhorts Timothy to take heed unto himself, and tohis doctrine (1 Tim 4:6). 

12. But alas! there are too, too many who, can they but have theirhands covered with a few gospel notions, care not though theirhinder 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; Prov6:12, 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'soxen; for they, with honour to their Master, show their heads beforeall the world, for that their hinder parts are inward, covered. 

14. Look to thy hinder parts, minister, lest, while thy mouth dothpreach the gospel, thy nakedness and shame be seen of those whichhear thee. For they that do not observe to learn this lessonthemselves, will not teach others to believe the Word, nor to livea holy life; they will learn of them to show their shame, insteadof learning to be holy. 

XXXVIII. Of the lavers of the Temple. 

Besides this molten sea, there were ten lavers in the temple; fiveof which were put on the right side, and five also on the left (2Chron 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 containedwater; but they were not of the same use with it. True, they wereboth to wash in; the sea to wash the worshippers, but the lavers towash the sacrifice. 'He made the ten lavers to wash in them suchthings as they offered for the burnt-offering, but the sea was forthe priests to wash in' (2 Chron 4:6). 2. The burnt-offering wasa 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 thecurse of the law which seized on Christ when he gave himself aransom for us. For, therefore, that under the law was called theburnt-offering, because of the burning upon the altar (Lev 6:9). 

But what, then, must we understand by these lavers, and by thissacrifice being washed in them, in order to its being burned uponthe altar?

I answer, Verily, I think that the ten lavers were a figure ofthe ten commandments; in the purity and perfection of Christ'sobedience to which he became capable of being made a burnt-offering, acceptable to God for the sins of the people. Christ was made underthe law, and all his acts of obedience to God for us were legal, and his living thus a perfect legal life was his washing hisoffering in these ten lavers, in order to his presenting it uponthe altar for our sins. The lavers went upon wheels, to signifywalking feet; and Christ walked in the law, and so became a cleanoffering to God for us. The wheels were of the very same as werethe lavers, to show that Christ's obedience to the law was ofthe same, as to length and breadth, with its commands and demandsto their utmost tittle and extent. The inwards and legs of theburnt-offering were to be washed in these lavers (Lev 1:9, 13; 2Chron 4:6); to show that Christ should be pure and clean in heartand life. 

We know that obedience, whether Christ's or ours, is called 'awalking in the way, ' typified by the lavers walking upon theirwheels. But I mean not by Christ, his washing of his offering, thathe had any filthiness cleaving to his nature or obedience; yetthis 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 offeringwas to be without blemish, and without spot to God. Hence it issaid, he sanctified himself in order to his suffering. 'And beingmade perfect, he became the author of eternal salvation unto allthem that obey him' (John 17:19; Heb 5:6-10). 

For albeit he came holy into the world, yet that holiness was butpreparatory to that by which he sanctified himself, in order to hissuffering for sin. That, then, which was his immediate preparationfor his suffering was his obedience to the law, his washing inthese lavers. He, then, first yielded complete obedience to thelaw on our behalf, and then, as so qualified, offered his washedsacrifice for our sins without spot to God. Thus, therefore, hewas 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, andfive of them on the left. Thus were the ten divided, as the tablesof the law, one showing our duty towards God, the other our dutytowards our neighbour; in both which the burnt-offering was washed, that it might be clean in both respects. They might also be thusplaced, the better to put the people in mind of the necessity of thesanction of Christ according to the law, in order to his offeringof 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 onthe 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 theyon which the burnt-offering was to be cut in pieces, in order toits burning. 

These tables were made of stone, of hewn stones, on which thiswork was done (Eze 40:40-43). Now, since the burnt-offering was afigure of the body of Christ, the tables on which this sacrificewas slain must needs, I think, be a type of the heart, the stonyheart, 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. Inthat they are called tables of hewn stone, it may be to show thatall this cruelty was acted under smooth pretences, for hewn stonesare smooth. The tables were finely wrought with tools, even as theheart of the Jews were with hypocrisy. But alas, they were stonestill; that is, hard and cruel; else they could not have been ananvil for Satan to forge such horrid barbarism upon. The tableswere in number the same with the lavers, and were set by them toshow what are the fruits of being devoted to the law, as the Jewswere, in opposition to Christ and his holy gospel. There flowsnothing but hardness and a stony heart from thence. This was showedin its first writing; it was writ on tables of stone, figures ofthe heart of man; and on the same tables, or hearts, was the deathof Jesus Christ compassed. 

One would think that the meekness, gentleness, or good deedsof Jesus Christ might have procured in them some relentings whenthey were about to take away his life; but alas, their hearts weretables of stone! What feeling or compassion can a stone be sensibleof? Here were stony hearts, stony thoughts, stony counsels, stonycontrivances, a stony law, and stony hands; and what could beexpected hence but barbarous cruelty indeed? 'If I ask you, ' saidChrist, 'ye will not answer me, nor let me go' (Luke 22:68). 

In that these stony tables were placed about the temple, it supposeththat they were temple-men, priests, scribes, rulers, lawyers, &c. , that were to be the chief on whose hearts this murder was tobe designed, and by them enacted to their own damnation withoutrepentance. 

XL. Of the instruments wherewith this sacrifice was slain, and ofthe four tables they were laid on in the Temple. 

The instruments that were laid upon the tables in the temple werenot instruments of music, but those with which the burnt-offeringwas slain. 'And the four tables were of hewn stone for theburnt-offering: whereupon also they laid the instruments wherewiththey slew the burnt-offering and the sacrifice' (Eze 40:42, 43). 

Here we are to take notice that the tables are the same, and someof them of which we spake before. That the instruments with whichthey slew the sacrifice were laid upon these tables. The instrumentswith which they slew the sacrifices, what were they but a bloodyaxe, bloody knives, bloody hooks, and bloody hands? For these weneed no proof; matter of fact declares it. But what were thoseinstruments a type of?

Answ. Doubtless they were a type of our sins. They were the bloodyaxe, the knife, and bloody hands that shed his precious blood. They were the meritorious ones, without which he could not havedied. When I say ours, I mean the sins of the world. Though, then, the hearts of the Jews were the immediate contrivers, yet theywere our sins that were the bloody tools or instruments which slewthe Son of God. 'He was wounded for our transgressions, he diedfor our sins' (Isa 53; 1 Cor 15; Gal 1). 

O the instruments of us churls, by which this poor man was taken fromoff the earth! (Isa 32:7; Prov 30:14). The whip, the buffetings, the crown of thorns, the nails, the cross, the spear, with thevinegar and gall, were all nothing in comparison of our sins. 'Forthe transgression of my people was he stricken' (Isa 53:8). Norwere the flouts, taunts, mocks, scorns, derisions, &c. , withwhich they followed him from the garden to the cross, such cruelinstruments as these. They were our sins then, our cursed sins, by, with, and for the sake of which the Lord Jesus became a bloodysacrifice. 

But why must the instruments be laid upon the tables?

1. Take the tables for the hearts of the murderers, and the instrumentsfor their sins, and what place more fit for such instruments tobe laid upon? It is God's command that these things should be laidto 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 instrumentswith which the Son of God was slain indeed be laid to heart. And theywere eminently laid to heart even by them soon after; the effectof which was the conversion of thousands of them (Acts 2:36, 37). 

3. Wherefore when it says these instruments must be laid upon thestony tables, he insinuates, that God would take a time to chargethe murder of his Son home upon the consciences of them that didthat murder, either to their conversion or condemnation. And isit not reason that they who did this horrid villany, should havetheir doings laid before their faces upon the tables of theirheart? That they may look upon him whom they have pierced, andmourn (Zech 12:10; Rev 1:7). 

4. But these instruments were laid but upon some of the tables, andnot upon all the ten, to show that not all, but some of those, sohorrid, should find mercy of the Lord. 

5. But we must not confine these tables only to the hearts of thebloody Jews; they were our sins for the which he died. Whereforethese instruments should be laid upon our tables too, and the Lordlay 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, becamea continual motive to God's people to repentance; for so oft as theysaw these bloody and cruel instruments, they were put in mind howtheir sins should be the cause of the death of Christ. 

7. It would be well also, if these instruments were at all timeslaid upon our tables, for our more humbling for our sins in everything we do, especially upon the Lord's table, when we come toeat and drink before him. I am sure the Lord Jesus doth more thanintimate, that he expects that we should do so, where he saith, When ye eat that bread, and drink that cup, do this in remembranceof me. In remembrance that I died for your sins, and consequentlythat they were the meritorious cause of the shedding of my blood. 

To conclude. Let all men remember, that these cruel instruments arelaid upon the table of their hearts, whether they see them thereor no. 'The sin of Judah is written with a pen of iron, and withthe 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, andthe point of a diamond will make letters upon glass. Whereforein this saying, God informs us that if we shall forbear to readthese lines to our conversion, God will one day read them againstus 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 onthe left' (2 Chron 4:7). 

These candlesticks were made of gold, to show the worth and valueof them. They were made after the form, or exact, according torule, like those that were made in the tabernacle, or according tothe pattern which David gave to Solomon to make them by. Observe, there was great exactness in these; and need there was of thishint, that men might see that every thing will not pass for a rightordered 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 onein Zechariah 4. [20] Ten is a note of multitude, and seven a noteof perfection, and one a note of unity. Now, as the precious stoneswith which the house was garnished were a type of ministerial gifts, so these candlesticks were a type of those that were to be thechurches of the New Testament; wherefore he says, 'The candlestickswhich thou sawest are the seven churches' (Rev 1:12-20). 

1. The candlesticks were here in number ten, to show that Christunder the New Testament would have as many gospel-churches. 'AndI, if I be lifted up from the earth, ' saith he, 'will draw all menunto me'; that is, abundance. For the children of the desolate, that is, of the New Testament church, shall be many more than theyof 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 inconsidering, that Christ, though he was righteous, yet died forour sins; though his life was according to the holy law, yet ourstony hearts caused him to die. Yea, and that the candlesticksare placed there, it is to show us also, that we should bemuch in looking on the sins by which we caused him to die; forthe candlesticks were set by those tables whereon they laid theinstruments with which they slew the sacrifice. 

3. These candlesticks being made according to form, seem not onlyto 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 grainmore, nor a dram less, but just the number of God's elect. Thisis Christ's completeness, his fulness; one more, one less, wouldmake his body a monster. 

4. The candlestick was to hold the light, and to show it to allthe house; and the church is to let her light so shine that theywithout 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, atype 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 flowersand their knops (Exo 25:33; 2 Chron 4:21). 

1. These lamps were types of that profession that the members ofthe church do make of Christ, whether such members have savinggrace or not (Matt 25:1-7). 

2. These lamps were beautified with knops and flowers, to show howcomely and beautiful that professor is, that adorns his professionwith a suitable life and conversation. 

3. We read that the candlestick in Zechariah had seven lampsbelonging to it, and a bowl of golden oil[21] on the top; and thatby 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 itbelongs to dress the lamps, doth dress them accordingly. But nowthere are a lamp-carriers of two sorts; such as have only oil intheir lamps, and such as have oil in their lamps and vessels too, and both these belong to the church, and in both these Christ willbe glorified: and they should have their proper places at last. They that have the oil of grace in their hearts, as well asa profession of Christ in their hands, they shall go in with himto the wedding; but they who only make a profession, and have notoil in their vessels, will surely miscarry at last (Matt 25). 

5. Wherefore, O thou professor! thou lamp-carrier! have a care andlook to thyself; content not thyself with that only that will maintainthee in a profession, for that may be done without saving grace. But I advise thee to go to Aaron, to Christ, the trimmer of ourlamps, and beg thy vessel full of oil of him--that is, grace--forthe seasoning of thy heart, that thou mayest have wherewith, not only to bear thee up now, but at the day of the bridegroom'scoming, when many a lamp will go out, and many a professor be leftin the dark; for that will to such be a woeful day (Lev 24:2; Matt25). 

Some there are that are neither for lamps nor oil for themselves;neither are they pleased if they think they see it in others. Butthey that have lamps and they that have none, and they which wouldblow out other folk's light, must shortly appear to give an accountof all their doings to God. And then they shall see what it is tohave oil in their vessels and lamps: and what it is to be withoutin their vessels, though it is in their lamps; and what a dismalthing it is to be a malignant[22] to either; but at present letthis suffice. XLIII. Of the shew-bread on the golden table in theTemple. 

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 offine flour, two tenth deals[23] were to go to one cake, and they wereto 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 twelvetribes under the law, and of the children of God under the gospel, as they present themselves before God, in and by his ordinancesthrough Christ. Hence the apostle says, 'For we being many are onebread, ' &c. (1 Cor 10:17). For so were the twelve cakes, thoughtwelve; and so are the gospel-saints, though many; for 'we, beingmany, are one body in Christ' (Rom 12:5). 

2. But they were a type of the true church, not of the false. ForEphraim, who was the head of the ten tribes in their apostacy, isrejected, as 'a cake not turned. ' Indeed he is called a cake, as afalse church may be called a church: but he is called 'a cake notturned, ' as a false church is not prepared for God, nor fit to beset on the golden table before him (Hosea 7:8). 

3. These cakes or shew-bread were to have frankincense strewedupon them, as they stood upon the golden table, which was a typeof the sweet perfumes of the sanctifications of the Holy Ghost; towhich I think Paul alludes, when he says, 'The offering up of theGentiles might be acceptable' to God, 'being sanctified by theHoly Ghost' (Rom 15:16). 

4. They were to be set upon the pure table, new and hot; to showthat God delighted in the company of new and warm believers. 'Iremember thee, the kindness of thy youth': 'when Israel was a child, then I loved him' (Jer 2:2; Hosea 11:1). Men at first conversionare like to a cake well baked, and new taken from the oven; theyare 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 littledelight in the service of his own people when their duties growstale and mouldy. Therefore he removed his old, stale, mouldychurch of the Jews from before him, and set in their rooms uponthe golden table the warm church of the Gentiles. 

6. The shew-bread, by an often remove and renewing, was continuallyto 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 thatwhen saints have lived in the world as long as living is good forthem, 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 beas 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 beforethe Lord, to show with what warmth of love and affections God'sservants should approach his presence upon his holy day. 

XLIV. Of the snuffers belonging to the candlesticks and lamps ofthe Temple. 

As there were candlesticks and lamps, so there were snuffers alsoprepared for these in the temple of the Lord. 'and the snufferswere snuffers of gold' (1 Kings 7:50). 1. Snuffers. The use ofsnuffers is to trim the lamps and candles, that their lights mayshine the brighter. 2. Snuffers, you know, are biting, pinchingthings; but use them well, and they will prove not only beneficialto 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, oursnuffers then are those righteous reproofs, rebukes, and admonitions, which Christ has ordained to be in his house for good; or, as theapostle hath it, for our edification; and perhaps Paul alludesto these when he bids Titus to rebuke the Cretians sharply, thatthey might be sound in the faith (Titus 1:12, 13). As who shouldsay, they must use the snuffers of the temple to trim their lightswithal, if they burn not well. These snuffers therefore are ofgreat use in the temple of God; only, as I said, they must be usedwisely. It is not for every fool to handle snuffers at or aboutthe candles, lest perhaps, instead of mending the light, they putthe candle out. And therefore Paul bids them that are spiritualdo it (Gal 6:1). My reason tells me, that if I use these snuffersas I should, I must not only endeavour to take the superfluoussnuff 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 toedification, 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. AndChrist, who is our true Aaron, in those rebukes which he gavethose churches, alluding to these snuffers, did it that theirlights might shine the brighter (Rev 2, 3). Wherefore, as he usedthem, he did it still with caution to their light, that it mightnot be impaired. For as he still thus trimmed these lamps, he yetencouraged what he saw would shine if helped. He only nipt thesnuff 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 touse the snuffers well. Strike at the snuff, not at the light, inall your rebukes and admonitions; snuff not your lamps of a privaterevenge, but of a design to nourish grace and gifts in churches. Thus our Lord himself says he did, in his using of these snuffersabout these candlesticks. 'As many, ' saith he, 'as I love, I rebukeand 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 withgodly admonitions, &c. Use your snuffers graciously, curb vice, nourish virtue; so you will use them well, and so your light willshine 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 thetemple; 'and they were also made of gold' (Exo 25:38; 37:23; Num4:9). The snuff-dishes were those in which the snuffs were put whensnuffed off, and by which they were carried forth of the temple. They therefore, as the snuffers are, are of great use in the templeof God. 1. By them the golden floor of the temple is kept frombeing daubed by the snuffs. 2. By them also the clean hands ofthose that worship there are kept from being defiled. 3. By themalso the stinks of the snuffs are soonest suppressed in the temple;and consequently the tender noses of them that worship therepreserved from being offended. 

Snuffs, you know, are daubing things, stinking things, nauseousthings; therefore we must take heed that they touch not this flooron 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 wetake them off with the snuffers, and put them in these snuff-dishes?Some are for being at the snuffs with their fingers, and will alsocast 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 itnot a shame for a man to defile himself with that vice which herebuketh in another? Let us then, while we are taking away thesnuffs of others, hate even the garment spotted by the flesh, andlabour to carry such stink with the snuff-dishes out of the templeof God. 

Snuff-dishes, you may say, what are they?

I answer, If sins are the snuffs, and rebukes and admonitions thesnuffers; 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 ofthe church a purging out of the old leaven, and making it a newlump (1 Cor 5:2; 2 Cor 7:11). 

Ah! were these snuff-dishes more of use in the churches, we shouldnot 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 therestink, and defile both feet and fingers, both the callings andconversations 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, andthese snuff-dishes, there. Nay, are not whole churches now defiledwith those very snuffs, that long since were plucked off, and allfor want of the use of these snuff-dishes, according to the Lord'scommandment. For you must know, that reproof and admonitions arebut of small use, where repentance, or church-censures, are notthereto annexed. When ministers use the snuffers, the people shouldhold the snuff-dishes. 

Round reproofs for sin, when they light upon penitent hearts, thenbrave work is in the church: then the snuff is not only pulledaway, but carried out of the temple of God aright, &c. And now theworship and worshippers shine like gold. 'As an ear-ring of gold, and an ornament of fine gold, so is a wise reprover upon an obedientear' (Prov 25:12). 

Ministers, it appertains to you to use the snuffers, and to teachthe people to hold the snuff-dishes right (Acts 20:20, 21; 2 Tim4:2). We must often be snuffed with these snuffers, or our lightwill burn but dimly, our candle will also waste. Pray, therefore, O men of God, look diligently to your people. Snuff them as you seethere is need; but touch not their snuff with your white fingers;a little smutch on YOU will be seen a great way. Remember also thatyou leave them nowhere, but with these snuff-dishes, that the templemay be cleared of them. Do with the snuff as the neat housewifedoth with the toad which she finds in her garden. She takes thefork, or a pair of tongs, and therewith doth throw it over thepales. Cast them away, I say, with fear, zeal, care, revenge, andwith 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 Kings7:49). 1. These tongs were used about the altar, to order thefire there. 2. They were used too about the candlestick, and aretherefore called HIS tongs. 3. Perhaps there were tongs for boththese 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 waskindled from heaven, and when kindled, maintained by the priests, and of that the lamps were lighted (Lev 9:24; 2 Chron 7:1). Norwas there, upon pain of death, any other fire to be used there(Lev 10:1, 2). These tongs, therefore, were used to take fire fromoff the altar to light the lamps and candlesticks withal. For totrim the lights, and to dress the lamps, was Aaron's work day byday. He shall light and order the lamps upon the pure candlestickbefore the Lord, and Aaron did so. He lighted the seven lampsthereof, 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 notlight thereon; and how lighted without fire, and how shall we takeup coals to light the lamps withal, if we have not tongs preparedfor that purpose? With these tongs fire also was taken from offthe altar, and put into the censers to burn sweet incense with, before the Lord. The tongs then were of great use in the templeof the Lord. 

But what were the tongs a type of?

The altar was a type of Christ; the fire of the Holy Ghost; andthese tongues were a type of that holy hand of God's grace, bywhich the coals, or several dispensations and gifts of the HolyGhost, are taken and given to the church, and to her members, forher work and profit in this world. 

Tongs, we know, are used instead of fingers; wherefore Aaron'sgolden tongs were a type of Christ's golden fingers (Can 5:14). Isaiah saith that one of the seraphims flew to him with 'a livecoal in his hand, which he had taken with the tongs from off thealtar. ' Here the type and antitype, to wit, tongs and hand, areput together (Isa 6:6). But the prophet Ezekiel, treating of likematters, quite waives the type, the tongs, and speaketh only ofthis holy land; 'And he spake unto the man clothed with linen, and said, Go in between the wheels under the cherub'--where themercy-seat stood, where God dwelt (Exo 25; Psa 80:1)--'and fillthy 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 JesusChrist, who at his ascension received of God the Father the Spiritin all fulness, to give, as his divine wisdom knew was best, theseveral coals or dispensations thereof unto his church, for hispraise, and her edification (Matt 3:11; Acts 2). It is by this handalso that this holy fire is put into our censers. It is this handalso that takes this coal, therewith to touch the lips of ministers, that their words may warm like fire; and it is by this hand thatthe Spirit is given to the churches, as returns of their holyprayers (Luke 11:9-13; Rom 8:26; Rev 8:5). 

It was convenient that the fire in the temple should be disposedof by golden tongs; but the Holy Ghost, by the golden hand ofChrist's grace, for that can wittingly dispose of it, according asmen and things are placed, and to do and be done in the churches;wherefore he adds, 'And one cherub stretched forth his hand frombetween the cherubims, unto the fire that was between the cherubims, and took thereof, and put it into the hands of him that was clothedwith linen, who took it and went out' (Eze 10:7). 

By this hand, then, by this Man's hand, the coals of the altar aredisposed of, both to the lamps, the candlesticks, the censers, andthe lips of ministers, according to his own good pleasure. And ofall 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 thatof shittim wood; but it was made for the temple of cedar, and itwas 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 wentin to make an atonement, he was to take fire from off that altarto 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 withpure gold. This altar was not for burnt-offering, as the brazenaltar was; nor for the meat-offering, nor the drink-offering, butto burn incense thereon (Exo 30:7). Which sweet incense was a typeof grace and prayer (Psa 112:2). 

2. Incense, or that called incense here, was not a simple buta compound, made up of sweet spices called stacte, onycha, andgalbanum; and these three, may answer to these three parts of thisduty, 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 wasbefore the veil; to show that it is our duty every morning to makeour prayer to God by Jesus Christ before the veil; that is, beforethe door of heaven, and there to seek, knock, and ask for what weneed, according to the word (Luke 11:9-13). 

4. This incense was to be kindled every morning, to show how HEcontinueth interceding for us, and also that all true praise of mento God is by the work, the renewed work, of the Holy Ghost uponour hearts (Rom 8:26). 

5. Incense, as you see, was made of sweet spices, such as weregummy, and so apt to burn with a smoke, to show, that not coldand flat, but hot and fervent, is the prayer that flows from thespirit of faith and grace (Zech 12:10; Jer 5:16). 

6. The smoke of this incense was very sweet and savoury, likepleasant perfume, to show how delightful and acceptable the verysound and noise of right prayer is unto the nostrils of the livingGod, 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 showus that no prayer is accepted but what is directed to God in thename of his holy and blessed Son our Saviour (1 Peter 2:5; Heb13:15). 

8. They were commanded to burn incense every morning upon thisaltar, to show that God is never weary of the godly prayers of hispeople. It also showeth that we need every day to go to God forfresh supplies of grace to carry us through this evil world. 

9. This altar, though it stood without the veil, to teach us tolive by faith, and to make use of the name of Christ, as we findit recorded in the first temple, yet was placed so nigh unto theholiest, that the smell of the smoke might go in thither; to showthat it is not distance of place that can keep the voice of trueprayer from our God, the God of heaven; but that he will be takenwith what we ask for according to his word. It stood, I say, nighthe veil, nigh the holiest; and he that burnt incense there, didmake his approach to God. Hence the Psalmist, when he spake ofpraying, 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; toput us in mind that the law is kept therein from hurting us; tolet us know also that the mercy-seat is above, upon the ark, andthat God doth sit thereon, with his pardon in his hand to save us. O! what speaking things are types, shadows, and parables, had webut eyes to see, had we but ears to hear! He that did approachthe altar with incense of old aright--and then he did so when heapproached it by Aaron, his high-priest--pleased God; how muchmore shall we have both person and prayers accepted, and a grantof what we need, if indeed we come as we should to God by JesusChrist. But take heed you approach not to a wrong altar; take heedalso that you come not with strange fire; for they are dangerousthings, 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 theywere 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 ofAaron was a type of Christ's. The censers, as was hinted before, were for this use in the temple, namely, to hold the holy firein, 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 atype of Christ's golden heart, and the censers of the Levites weretypes of other worshippers' hearts. The fire also which was puttherein was a type of that Spirit by which we pray, and the incensethat burnt thereon, a type of our desires. Of Christ's censerwe read, Revelation the eighth, which is always filled with muchincense; that is, with continual intercessions, which he offerethto God for us; and from whence also there always goes a cloud ofsweet savour, covering the mercy-seat (Lev 16:13; Heb 7:25; Rev8:3, 4). 

But to speak of the censers, and fire, and incense of theworshippers; 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 hundredand fifty censers with which Korah and his company offered, arecalled the censers of sinners; for they came with wicked heartsthen 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, sothe fire that was in Nadab and Abihu's censers is called strangefire, which the Lord commanded them not (Lev 10:1). 3. This strangefire was a type of that strange spirit opposed to the Spirit ofGod, in and by which, notwithstanding, some adventure to performworship to God. 4. Again, as these censers are called the censersof sinners, and this fire called strange fire, so the incense ofsuch is also called strange, and is said to be an abomination untoGod (Exo 30:9; Isa 1:13, 66:3). 

Thus you see that both the censers, fire, and incense of some isrejected, even as the heart, spirit, and prayer of sinners are anabomination unto God (Hosea 7:14, 4:12, 5:4; Prov 28:9). 

But there were besides these true censers, holy fire and sweetincense among the worshippers in the temple, and their service wasaccepted by Aaron their high-priest; for that was through the faithof Christ, and these were a type of our true gospel worshippers, who come with holy hearts, the holy spirit, and holy desires beforetheir God, by their Redeemer. These are a perfume in his nose. 'Theprayer of the upright is his delight' (Prov 15:8). Their prayerswent up like 'incense, and the lifting up of their hands as theevening sacrifice' (Psa 141:2). 

Let them then that pretend to worship before God in his holy templelook to it, that both their censers, fire, and incense, heart, spirit, and desires, be such as the word requires; lest, insteadof receiving of gracious returns from the God of heaven, theircensers be laid up against them; lest the fire of God devours them, and their incense become an abomination to him, as it happened tothose 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, yeteven 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 usingof that thing. The temple was God's house, but was abused by theirreverence of those that worshipped there, even to the demolishingof it. 

A golden censer is a gracious heart, heavenly fire is the HolyGhost, and sweet incense the effectual fervent prayer of faith. Have you these? These God expects, and these you must have if everyour 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, accordingto Moses, twelve; answering to the twelve tribes (Num 7:86). Butwhen the temple was built, I suppose they were more, because ofthe number of the basins. 

2. The spoons, as I suppose, were for the worshippers in thetemple to eat that broth withal, wherein the trespass-offeringswere boiled: for which purpose there were several cauldrons hangedin 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 thatthere are also babes in the temple of the Lord. There was brothfor babes as well as meat for men, and spoons to eat the brothwithal. 

4. True, the gospel being more excellent than the law, doth changethe term, and instead of broth, saith, There is milk for babes. Butin that he saith milk, he insinuates there are spoons for childrenin the church. 

5. 'I could not, ' saith Paul to them at Corinth, 'speak to you asunto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk and not with meat; for hitherto ye werenot 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 werethose which could not feed themselves with milk, let them thenthat are men eat the strong meat. 'For every one that useth milkis unskilful in the word of righteousness, for he is a babe. Butstrong meat belongeth to them that are of full age, even those who, by reason of use, have their senses exercised to discern both goodand evil' (Heb 5:13, 14). 

7. Spoons, you know, are to feed us with weak and thin food, evenwith that which best suiteth with weak stomachs, or with a babyishtemper. Hence, as the strong man is opposed to the weak, so themilk is opposed to the strong meat. 

8. So then, though the babe in Christ is weaker than the man inChrist, yet is he not by Christ left unprovided for; for here ismilk for babes, and spoons to eat it with. All this is taught usby the spoons; for what need is there of spoons where there isnothing to eat but strong meat?

9. Babes, you know, have not only babyish stomachs, but alsobabyish tricks, and must be dealt withal as babes; their childishtalk and frompered carriages must be borne withal. 

10. Sometimes they cry for nothing, yea, and count them for theirfoes which rebuke their childish toys and ways. All which the churchmust bear, because they are God's babes; yea, they must feed themtoo: for if he has found them milk and spoons, it is that theymay be fed therewith, and live: yea, grown ministers are God'snurses, wherefore they must have a lap to lay them in, and kneesto 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 commandsthat they may be brought to cry with the congregation before theLord for mercy for the land (Joel 2:16). 

12. Incense, I told you, was a type of prayers, and the spoons, inthe time of Moses, were presented at the temple full of it. Perhapsto show that God will, with the milk which he has provided forthem, give it to them as a return of their crying to him, even asthe nurse gives the child the teat and milk. 

13. You know the milk is called for when the child is crying, as wesay, 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 themilk is the juice and consolations of the Word, then the spoonsmust be those soft sentences and golden conclusions with which theministers feed their souls by it. 'I have fed you, ' saith Paul, 'with the milk of the Word'; saith Peter, 'even as you have beenable 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 toconfirm the feeble knees. This is the way to make them grow to bemen who now are but as infants of days. 'Thus a little one shallbecome a thousand, and a small one a strong nation. ' Yea, thus intime 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 toput his hand to the hole of the asp, and to play before the denof the cockatrice (Isa 11:6-8, 60:22). 

Who is most stout was once a babe; he that can now eat meat wassometimes glad of milk, and to be fed with the spoon. Babes inChrist, therefore, must not be despised nor overlooked; God hasprovided them milk and spoons to eat it with, that they may growup 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 tothe temple. Some of these were of gold, and some of silver; and whenthey were put together, their number was four hundred and forty. These you read of, Ezra 1:10. The bowls or basins were not to washin, as was the sea and lavers of the temple; they were rather tohold the messes in, which the priests at their holy feasts did useto set before the people. This being so, they were types of thatproportion of faith by which, or by the measure of which, everyman received of the holy food for the nourishment of his soul. For, as a man, had he a thousand messes set before him, he eatingfor his health, cannot go beyond what his stomach will bear; soneither can the child of God, when he comes to worship in thetemple of God, receive of the good things that are there, beyondthe 'proportion of his faith' (Rom 12:6). Or, as it is in anotherplace, according to 'the ability which God giveth' (1 Peter 4:11). And hence it is, at the self-same ordinance, some receive threetimes 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 bigas was the mess of any of his brethren; and so it is with somesaints while they eat with their brother Joseph in the house ofthe living God. 

There are three go to the same ordinance, and are all of thembelievers; who, when they come home, and compare notes, do findtheir receivings are not of the same quantity. One says, I got butlittle; the other says, It was a pretty good ordinance to me; thethird says, I was exceeding well there. Why, to be sure, he thathad but little there, had there but little faith; for great faithin him would have received more. He had it then according to thelargeness of his bowl, even according to his faith, 'as God hathdealt to every man the measure of faith' (Rom 12:3). Mark, faithis a certain measure, and that not only as to its degree, but forthat 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 nowof God's ordinary dealing with his people, for so he saith in hisWord, 'According to your faith be it unto you' (Matt 9:29). If aman goeth to the ocean sea for water, let him carry but an egg-shellwith him, and with that he shall not bring a gallon home. I know, indeed, that our little pots have a promise of being made likethe bowls of the altar; but still our mess must be according toour measure, be that small, or be it great. The same prophet saithagain, the saints shall be 'filled like bowls, and as the cornersof the altar'; which, though it supposes an enlargement, yet itmust be confined to that measure of faith which is provided forits reception (Zech 9:15, 14:20). And suppose these bowls shouldsignify the promises, though the saints, not the promises, arecompared to them, because they, not promises, are the subjectsof 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 winein bowls. They did not drink it by the largeness of the vesselwhence they drew it, but according to their health, and as theirstomachs would so receive it (Esth 1:7, 8). Thy faith, then, is oneof the bowls or basins of the temple, by, or according to which, thou receivest thy mess, when thou sittest feasting at the tableof God. And observe, all the bowls were not made of gold, as allfaith is not of a saving sort. It is the golden faith that isright; the silver bowls were of an inferior sort (Rev 3:18). 

Some, I say, have golden faith; all faith is not so. Wherefore lookto it, soul, that thy bowl, thy faith, be golden faith, or of thebest kind. Look, I say, after a good faith, and great, for a greatfaith receives a great mess. Of old, beggars did use to carrytheir bowls in their laps, when they went to a door for an alms. [26]

Consequently, if their bowls were but little, they ofttimes cameoff by the loss, though the charity of the giver was large. Yea, the greater the charity, the larger the loss, because the beggar'sbowl was too little. Mark it well, it is ofttimes thus in thematters 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 bethy 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 thetemple; of these we read, 1 Chronicles 28:17; Jeremiah 52:19;Isaiah 22:24. These were of great use among the Jews, especiallyon their feasting days; as of their sabbaths, new-moons, and thelike (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 dealtamong 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 agood piece of flesh, and a flagon of wine' (2 Sam 6:19; 1 Chron16:3). 'In this mountain, ' that is, in the temple typically, saiththe prophet, 'shall the Lord of hosts make unto all people a feastof fat things, a feast of wines on the lees, of fat things fullof marrow, of wines on the less well refined' (Isa 25:6). 

These are feasting times; the times in which our Lord used to havehis spouse into his wine-cellar, and in which he used to displaywith delight his banner over her head in love (Cant 2:4, 5). Thechurch of Christ, alas! is of herself a very sickly puely thing;a woman; a weaker vessel; but how much more must she needs be soweak, when the custom of women is upon her, or when she is sickof 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 ofthose large draughts of Divine love, that the Lord Jesus draweth forand giveth to his spouse in those days that he feasteth with them. For then he saith, 'Drink, yea, drink abundantly, O beloved. ' Thishe does to cheer her up under her hours of sadness and dejection;for now new 'corn shall make the young men cheerful, and new winethe 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 calledcups of consolation, and cups of salvation, because, as I said, they were they by which God at his feastings with his people, orwhen he suppeth with them, giveth out the more large draughts ofhis love unto his saints, to revive the spirits of the humble, and to revive the hearts of the contrite ones. At these times Godmade David's cup run over. For we are now admitted, if our faithwill bear it, to drink freely into this grace, and to be merrywith 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 hesaith, 'Be not drunk with wine, wherein is excess, but be filledwith the Spirit; speaking to yourselves in psalms, and hymns, andspiritual songs, singing and making melody in your heart unto theLord' (Eph 5:18, 19). 

For the cups, as to their use in the general, understand them asof the bowls made mention of before. For assurances are the bloomsand flowers of faith, not always on it, though usually on feastingdays it is so. So the degree of the one is still according to themeasure 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 madeof 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 (Ezra1:9; Num 7:84). These chargers were not for uses common or profane, but, as I take it, they were those in which the passover, andother meat-offerings, were drest up, when the people came to eatbefore God in his holy temple. The meat, you know, I told you, was opposite to milk; and so are these chargers to the bowls, andcups, and flagons of the temple. 

The meat was of two sorts, roast or boiled. Of that which wasroasted was the passover, and of that which was boiled were thetrespass-offerings. Wherefore, concerning the passover, he saith, 'Eat not of it raw, nor sodden at all with water, but roast withfire; his head with his legs, and with the purtenance thereof'(Exo 12:9). This roast meat was a type of the body of Christ assuffering for our sins, the which, when it was roast, was, andis as dressed up in chargers, and set before the congregations ofthe saints. 

But what were the chargers a type of? I also ask, in what chargerour gospel passover is now dressed up and set before the people?Is it not in the four evangelists, the prophets, and epistles ofthe apostles? They therefore are the chargers and the ordinanceof the supper; in these also are the trespass-offerings, withwhat is fried in pans, mystically prepared for the children ofthe 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 inthe world are but as thin slices cut out of those large dishes. Our ministers are the carvers, good doctrine is the meat, andthe charger in which this meat is found are the holy canonicalScriptures, &c. , though, as I said, most properly the New Testamentof our Lord and Saviour Jesus Christ. 

In these is Christ most truly, lively, and amply set before us ascrucified, or roasted at the fire of God's law for our sins, thatwe 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, theiris holy cheerfulness and prayers to God for grace. All theseare set forth before in the holy Scriptures, and presented to usthereby, as in the gold chargers of the temple. He that will scoffat this, let him scoff. The chargers were a type of something;and he that can show a fitter antitype than is here proposed toconsideration, let him do it, and I will be thankful to him. 

Christians, here is your meat before you, and get your carvers toslice it out for you, and this know, the deeper you dip it in thesauce, the better it will relish. But let not unbelief teach yousuch manners as to make you leave the best bits behind you. Foryour liberty is to eat freely of the best, of the fat, and of thesweet. 

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 theporch and temple. The coming in was but one strait course, and thata 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 inventedto apostatize in from God. Christ is the way into; but sin theway out of the temple of God. True, I read not of a descriptionof the goings out of this house, as I read of the comings in. Onlywhen they had Athaliah out thence, she is said to go out by theway by which the horses come into the king's stables, and thereshe 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 histransgression, he was cast out of all society, and made to dwellin a kind of a pest-house, even to the day of his death (2 Chron26:21). 

Thus, therefore, though these goings out are not particularlydescribed, the judgments that followed them that have for theirtransgressions been thrust out thence, have been both remarkableand 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; nogreatness shall prevent it (Mal 2:3). Yea, and will take them awaywith it. 'I will drive them out of my house, ' says he, 'I will lovethem no more' (Hosea 9:15). 

But what are we to understand in gospel days, by going out of thehouse 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 thechurch, 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 fortheir 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 templeor church of God? I answer, not to the dunghill with Athaliah, norto the pest-house with Uzziah, but to the devil, that is the firststep, and so to hell, without repentance. But if their sin be notunpardonable, they may by repentance be recovered, and in mercytread these courts again. Now the way to this recovery is to thinkseriously what they have done, or by what way they went out from thehouse of God. Hence the prophet is bid to show to the rebellioushouse, first the goings out of the house, and then the comings in. But, I say, first he bids show them the goings out thereof (Eze43:10, 11). And this is of absolute necessity for the recoveringof the sinner. For until he that has sinned himself out of God'shouse shall see what danger he has incurred to himself by thishis wicked going out, he will not unfeignedly desire to come inthither 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, andthat also is by sin, as the occasion. The sin of a man will thrusthim 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 haveforsaken mine house, I have left mine heritage, I have giventhe dearly beloved of my soul into the hand of her enemies' (Jer12:7). And this also is dreadful. The great sentence of Christupon the Jews lay much in these words, 'Your house is left untoyou desolate'; that is, God has left you to bare walls, and tolifeless 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 congregatedaccording to outward rule, that has sinned God away, as she hadalmost quite done that was of Laodicea (Rev 3). 

He that sins himself out, can find no good in the world; and theythat have sinned God out, can find no good in the church. A churchthat has sinned God away from it, is a sad lump indeed. Youtherefore that are in God's church, take heed of sinning yourselvesout thence; also take heed, that while you keep in, you sin not Godaway, for thenceforth no good is there. 'Yea, woe to them when Idepart 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 singersthere. The singers were many, but all of the church, either Jewsor proselytes; nor was there any, as I know of, under the OldTestament worship, admitted to sing the songs of the church, andto 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 readof, they were all performed, either by Jews by nature, or bysuch 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 greatappearance for them, against the power of the Gentiles theirenemies. 

But we are confined to the songs of the temple, a more distincttype of ours in the church under the gospel. 1. The singers thenwere many, but the chief of them, in the days of David, were Davidhimself, Asaph, Jeduthun, and Heman, and their sons. 2. In David'stime the chief of these singers were two hundred fourscore andeight (1 Chron 25). These singers of old were to sing their songsover the burnt-offering, which were types of the sacrificed bodyof Christ; a memorial of which offering we have at the Lord's table, the consummation of which Christ and his disciples celebrated witha hymn (Matt 26:30). And as of old they were the church that didsing in the temple, according to institution, to God, so alsothey 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 theysing 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 skilfulin songs. And answerable to that it is said, That no man couldlearn our New Testament songs, but the hundred and forty and fourthousand which were redeemed from the earth (1 Chron 15:22; Rev14:3). 

2. These songs were sung with harps, psalteries, cymbals, andtrumpets; a type of our singing with spiritual joy, from grace inour 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 finelinen was a type of innocency, and an upright conversation. Hencethe singers under the New Testament are said to be virgins, suchin whose mouth was no guile, and that were without 'fault beforethe 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 compiledafter the manner of repeated mercies that the church of Godhad received, or were to receive. And answerable to this, is thechurch to sing now new songs, with new hearts, for new mercies (Psa33:3, 40:3, 96, 144:9; Rev 14:3). New songs, I say, are groundedon new matter, new occasions, new mercies, new deliverances, newdiscoveries of God to the soul, or for new frames of heart; andare such as are most taking, most pleasing, and most refreshingto 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 praiseunto 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 songsof the temple' (Psa 137:3; Amos 8:3). And they are so called asthey were theirs to sing there; I say, of them of Zion, and theworshippers in the temple. I say, to sing in the church, by thechurch, 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 andgladness; and sorrow and sighing shall fly away. Therefore theyshall 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 inhabitantsof the rock sing (Isa 44:23, 42:11, 51:11). 

To sing to God, is the highest worship we are capable of performingin 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 getinto 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 asstanding of two parts, was called the outward and inward temple, or, the holy and most holy place. They were built upon one andthe same foundation; neither could one go into the holiest, butas 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, wasa type of the church-militant, and the place most holy a type ofthe church-triumphant; I say, of the church-triumphant, as it nowis. 

So, then, the house standing of these two parts, was a shadow ofthe church both in heaven and earth. And for that they are joinedtogether by one and the same foundation, it was to show, that theyabove, and we below, are yet one and the self-same house of God. Hence they, and we together, are called, 'The whole family inheaven and earth' (Eph 3:14, 15). 

And hence it is said again, that we who believe on earth 'are comeunto mount Zion, and unto the city of the living God, the heavenlyJerusalem, and to an innumerable company of angels, to the generalassembly 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 madeperfect, and to Jesus the Mediator of the new covenant, and tothe blood of sprinkling, that speaketh better things than that ofAbel' (Heb 12:22-24). 

The difference, then, betwixt us and them is, not that we are reallytwo, but one body in Christ, in divers places. True, we are belowstairs, and they above; they in their holiday, and we in ourworking-day clothes; they in harbour, but we in the storm; theyat rest, and we in the wilderness; they singing, as crowned withjoy; we crying, as crowned with thorns. But, I say, we are allof one house, one family, and are all the children of one Father. This, therefore, we must not forget, lest we debar ourselves ofmuch of that which otherwise, while here, we have a right unto. Let us, therefore, I say, remember, that the temple of God is butone, though divided, as one may say into kitchen and hall, abovestairs and below; or holy and most holy place. For it stands uponthe 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 partitionbetween (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 isheaven, when they die, who yet abandon and hate the holy place, while they live. Nay, Sirs, the way into the holiest is throughthe 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 inthe book of Esther, where we must be dieted, perfumed, and madefit to go into the bridegroom's chamber, or as Paul says, 'mademeet 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 Godis, and where his face is most clearly seen, and the gladness ofhis 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 therewere 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 bereached otherwise than by faith. For, I say, in that this house hadno windows, nothing therein could be seen by the highest light ofthis world. Things there were only seen by the light of the fireof 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'; nonebut the high-priest, Christ (1 Tim 6:16; 1 Peter 3:21, 22). 

2. The holiest, therefore, was thus built, to show how differentour state in heaven will be from this our state on earth. We walkhere by one light, by the light of a written word; for that is nowa light to our feet, and a lantern to our path. But that place, where there will be no written word, nor ordinances as here, willyet to us shine more light and clear, than if all the lights thatare in the world were put together, to light one man. 'For God islight, and in him is no darkness at all' (1 John 1:5). And in hislight, 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 firsttemple, should live by faith, as to what there was, or as to whatwas done in the second. Hence it is said, as to that, 'we walk byfaith, not by sight' (2 Cor 5:9). The things that are there we aretold of, even of the ark of the testimony, and mercy-seat, andthe cherubims of glory, and the presence of Christ, and of God: weare, I say, told of them by the word, and believe, and are takentherewith, and hope to go to them hereafter; but otherwise we seethem not. Therefore we are said to 'look, not at the things whichare seen, but at the things which are not seen; for the thingswhich are seen are temporal, but the things which are not seenare eternal' (2 Cor 4:18). 

4. The people of old were not to look into the holiest, lest theydied, 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 maynow come to the holiest, even as nigh as the first temple willadmit us to come; but it must be by blood and faith, not by vainimagination, 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 haveshowed elsewhere; wherefore it was on purpose thus built, to showus that all fulness of blessedness is there, both as to the nature, degree, and duration. So 'when that which is perfect is come, thenthat which is in part shall be done away' (1 Cor 13:8-10; Heb10:19-22). 

LVII. Of the veil of the Temple. 

The veil of the temple was a hanging made of 'blue and purple, andscarlet, and fine twined linen, ' and there were cherubims wroughtthereon (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 worshippersthe things most holy, when the high-priest went in thither, toaccomplish 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 hewent to make intercession for us. And as by the veil, the priestwent out of the sight of the people, when he went into the holiestof all, so Jesus Christ when he ascended, was by the heavens, thatgreat and stretched out curtain, received out of the sight of hispeople here. Also by the same curtain, since it is become as a tentfor him to dwell in, he is still received, and still kept out ofour sight; for now we see him not, nor shall, until these heavensbe rolled together as a scroll, and pass away like a thing rolledtogether (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 byveil here also must be meant the heavens, or outspread firmamentthereof; as both Mark and Peter say, He 'is gone into heaven, andis 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 theheaven. Of purple and crimson, and scarlet also, which are thecolours of many of the clouds, because of the reflections of thesun. But again, 4. The veil was also a type of the body of Christ. For as the veilof the temple, when whole, kept the view of the things of theholiest from us, but when rent, gave place to man to look in untothem; even so the body of Christ, while whole, kept the things ofthe holiest from that view, we, since he was pierced, have of them. Hence we are said to enter into the holiest, by faith, through theveil, that is to say, his flesh (Heb 10:19-22). But yet, I say, allis by faith; and, indeed, the rending of the veil that day thatChrist was crucified, did loudly preach this to us. For no soonerwas the body of Christ pierced, but the veil of the temple rentin twain from the top to the bottom; and so a way was made for aclearer sight of what was there beyond it, both in the type andantitype (Matt 27:50-53; Heb 10:19, 20). 

Thus you see that the veil of the temple was a type of these visibleheavens, and also of the body of Christ; of the first, because hepassed through it unto the Father; of the second, because we by ithave boldness to come to the Father. 

I read also of two other veils, as of that spread over the face ofMoses, to the end that the children of Israel should not stedfastlybehold; and of the first veil of the tabernacle. But of these Ishall not in this place speak. 

Upon the veil of the temple there were also the figures of cherubimswrought, that is, of angels; to show, that as the angels are withus here, and wait upon us all the days of our pilgrimage in thisworld; so when we die, they stand ready, even at the veil, at thedoor of these heavens, to come when bid, to fetch us, and carryus 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 waitfor him. It also teaches us, that if we would even now discernthe glories that are in the holiest of all, we must look throughJesus 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 akind 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 thatdoor 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, andhe 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 thatwhich 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 Christwent when he ascended to the right hand of the Father. 

3. Now, beyond this veil, as I said, I find a door, a gate openingwith two leaves, as afore we found at the door of the outwardtemple. These are they which the Psalmist calls to, when he saith, 'Lift up your heads, O ye gates, even lift them up, ye everlastingdoors, 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 yousee, were made of olive; to show us by that fat tree, that richtype, with what glory we shall be met, who shall be counted worthyto enter at these gates. The olive tree has its name from the oiland fatness of its nature, and the doors that let into the holiestwere made of this olive tree (Rom 11:16-18). [29]

5. Cherubims were also carved upon these doors to show, that asthe angels met us at the temple door, and as they wait upon us inthe temple, and stand also ready at the veil, so even at the gateof the mansion-house, they will be also ready to give us a welcomethither, 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 thatlet in thither; to show, that as Christ gave us the victory atour first entering into faith, so he will finish that victory, bygiving of us eternal salvation. Thus is he the author and finisherof our faith. For as sure as at first we received the palm branchby faith, so surely shall we wear it in our hands, as a token ofhis faithfulness in the heaven of heavens, for ever (Rev 7:9). 

7. Open flowers are also carved here, to show that Christ, who isthe door to glory, as well as the door to grace, will be preciousto us at our entering in thither, as well as at the first stepwe took thitherward in a sinful and miserable world. Christ willnever lose his sweet scent in the nostrils of his church. He ismost sweet now, will be so at death, and sweetest of all, whenby him we shall enter into that mansion-house prepared for us inheaven. 

8. The palm trees and open flowers may also be a type of theprecious ones of God, who shall be counted worthy of his kingdom;the one, of the uprightness of their hearts; the other, of the goodfavour of their lives. 'The upright shall dwell in thy presence;and to him that ordereth his conversation aright, I will show thesalvation of God' (Psa 140:13). 

9. Thus sweet on earth, sweet in heaven; and he that yieldsthe fruit of the gospel here, shall find it for himself, and hiseternal comfort, at the gates of glory. 

10. All these were overlaid with gold, as you may say, and sothey were at the door of the first house. True, but observe herewe have an addition. Here is gold upon gold. Gold laid on them, and then gold spread upon that. He overlaid them with gold, andthen spread gold upon them. The Lord gives grace and glory (Psa84:11). Gold and gold. Gold spread upon gold. Grace is gold inthe leaf, and glory is gold in plates. Grace is thin gold, gloryis gold that is thick. Here is gold laid on, and gold spreadupon that: and that both upon the palm trees and the cherubims. Gold upon the palm trees, that is, on the saints; gold upon thecherubims, that is, upon the angels. For I doubt not but that theangels themselves shall receive additional glory for the servicewhich they have served Christ and his church on earth. 

11. The angels are God's harvest men, and doubtless he will givethem 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 thecorn, and I doubt not but so shall these, when the great ingatheringis over. But what an entrance into life is here? Here is gold upongold 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 ofthose made of iron, &c. (1 Chron 22:3). But only with the goldenones, of which you read, where he saith, 'And the weight of thenails was fifty shekels of gold' (2 Chron 3:9). These nails, as Iconceive, were all fastened to the place most holy, and of formmost apt to that of which they were a figure. 

1. Some of them represented Christ Jesus our Lord as fixed in hismediatory office in the heavens; wherefore in one place, whenthe Holy Ghost speaks of Christ, as he sprang from Judah to be amediator, saith, 'Out of him came the corner, ' the corner stone, 'out of him the nail' (Zech 10:4). Now, since he is compared to anail, a golden nail, it is to show, that as a nail, by driving, isfixed in his place; so Christ, by God's oath, is made an everlastingpriest (Heb 7:25). Therefore, as he saith again, the nail, theAaronical priesthood, that was fastened in a sure place, shouldbe 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 ina sure place, and abide; therefore he says again, 'And he shallbe for a glorious throne, ' or mercy-seat, 'to his Father's house. 'And moreover, That 'they shall hang upon him, ' as on a nail, 'allthe glory of his Father's house, the offspring, and the issue, allvessels of small quantity, from the vessels of cups, even to allthe vessels of flagons' (Isa 22:20-25). According to that whichis 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 anail, is accounted by saints indeed their great pledge or hope, as he is in heaven, of their certain coming thither. Hence theysaid 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, andever living therein for us. Hence he is called, as there, ourhead, our life, and our salvation; and also we are said there tobe 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, whichfor ever are settled in heaven. Types, I say, of their 'yea andamen. ' Hence Solomon, in another place, compares the words of thewise 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 theirdrawing, so God's words prick Christians on in their holy duties. They are called nails, to show, that as nails, when fastened wellin a sure place, are not easily removed; so God's words, by hiswill, stand firm for ever. The masters of the assemblies are first, the apostles. The one shepherd is Jesus Christ. Hence the gospelof Christ is said to be everlasting, to abide for ever, and to bemore 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 hisholy words, are the golden nails of the temple, and the fixingof thess nails in the temple, was to show that Christ is the sametoday, yesterday, and for ever; and that his words abide, andremain the same for ever and ever. He then that hath Christ, hasa nail in the holiest; he that hath a promise of salvation hathalso 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 alsowere the walls of this house. 'He built twenty cubits on the sidesof the house, both the floor and the walls with boards of cedar. He even built for it within, for the oracle, for the most holyplace' (1 Kings 6:16). 

2. In that he doth tell us with what it was ceiled, and doth alsothus repeat, saying, 'for the oracle, for it within, even for themost holy place, ' it is because he would have it noted, that thisonly is the place that thus was done. 

3. Twenty cubits, that was the length, and breadth, and height ofthe house; so that by his thus saying he teacheth that thus it wasbuilt round about. 

4. The cedar is, if I mistake not, the highest of the trees (Eze31:3-8). Now in that it is said the house, the oracle, was ceiledround about therewith, it may be to show, that in heaven, and nowhere else, is the height of all perfections. Perfection is inthe church on earth, but not such as is in heaven. 

(1. ) There is a natural perfection, and so a penny is as naturalsilver as is a shilling. (2. ) There is a comparative perfection, and so one thing may be perfect and imperfect at the same time; asa half-crown is more than a shilling, yet less than a crown. (3. )There is also that which we call the utmost perfection, and thatis it which cannot be added to, or taken from him; and so Godonly is perfect. Now, heavenly glory is that which goes beyondall perfection on the earth, as the cedar goes beyond all treesfor height. Hence God, when he speaks of his own excellency, setsit forth by its height. The high God, the most High, and the highand 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; Psa9:2, 56:2, 92:1; Isa 14:14). These terms also are ascribed to thishouse, 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 isthe 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 hisvoice, if we count there is no meaning in them? 'And the cedar ofthe house within was carved with knops and open flowers; all wascedar; there was no stone seen' (1 Kings 6:18). 

Knops and flowers were they with which the golden candlestick wasadorned, as you read, Exodus 25:33, 35, 37:10, 21. The candlestickwas a type of the church, and the knops and flowers a type of herornaments. But what! must heaven be hanged round about with theornaments of saints! with the fruits of their graces! Well, it iscertain that something more than ordinary must be done with them, since they are admitted to follow them into the holy place (Rev14:13); and since, it is said, they shall have a far more exceedingand eternal weight of glory bestowed on them, for them in theheavens' (2 Cor 4:16, 17). 

'All was cedar; there was no stone seen. ' Take stone in the typefor that which was really so, and in the antitype for that whichis so mystically, and then it may import to us, that in heaven, the antitype of this holiest, there shall never be anything ofhardness of heart in them that possess it for ever. All imperfectionariseth from the badness of the heart, but there will be nobad hearts in glory. No shortness in knowledge, no crossness ofdisposition, 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 mixedwith darkness; but there will be no night there, nor any stoneseen. 

'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 isto come from God out of heaven; says the text, 'The street of thecity 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 pavedwork of a sapphire stone, and as it were the body of heaven in hisclearness' (Rev 21:21; Exo 24:10). All the visions were rich, butthis the richest, that the floor of the house should be covered oroverlaid with gold. The floor and street are walking-places, andhow rich will our steps be then! Alas! here we sometimes fall intothe mire, and then again stumble upon blocks and stones. Herewe sometimes fall into holes, and have our heel oft catched in asnare; but there will be none of these. Gold! gold! all will begold, and golden perfections, when we come into the holy place!Job at best took but his steps in butter, but we then shall takeall our steps in the gold of the sanctuary. 

LXI. Of the ark of the covenant which was placed in the innerTemple. 

In the Word I read of three arks; to wit, Noah's ark, that in whichMoses was hid, and the ark of the covenant of God (Gen 6:14; Exo2:3, 5). But it is the ark of the covenant of which I shall nowspeak. The ark was made 'of shittim-wood, two cubits and a halfwas the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof. ' It was overlaid 'withpure gold within and without, ' and 'a crown of gold' was made forit 'round about' (Exo 25:10, 11). 

1. This ark was called 'the ark of the covenant, ' as the first thatyou read of was called 'Noah's, ' because as he in that was keptfrom being drowned, so the tables of the covenant were kept inthis 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. Mosesbrake 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 tableswere put into the midst of the ark, to answer to this--thy law iswithin my heart to do it. But the ceremonial was put into the sideof the ark, to show that out of the side of Christ must come thatwhich must answer that, for out thence came blood and water; blood, to answer the blood of the ceremonies; and water, to answer thepurifyings and rinsings of that law. The ceremonies, therefore, were lodged in the side of the ark, to show that they should beanswered 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 thestrength of God, and his glory, though made of wood. And Christis God both in name and nature, though made flesh; yea more, madeto 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, toshow how Christ should be carried and preached by his apostles andministers 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 accompanyingit, as had no other ceremony of the law; and Christ had those signsand tokens of his presence with him, as never had man either inlaw or gospel. This is so apparent it needs no proof. And now fora few comparisons more. 

(1. ) It was at that that God answered the people, when they werewont to come to inquire of him; and in these last days God hasspoken to us by his Son (1 Chron 13:3; 1 Sam 14:18; Heb 1:2; John16:23, 24). 

(2. ) At the presence of the ark the waters of Jordan stood still tillIsrael, the ransomed of the Lord, passed over from the wildernessto Canaan; and it is by the power and presence of Christ that we passover death, Jordan's antitype, from the wilderness of this worldto 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 thepresence of Christ shall all high towers, and strongholds, andhiding 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; andbefore Christ Jesus devils fell, those gods of all those idols. And he must reign till all his enemies be put under his feet, anduntil they be made his footstool (1 Sam 5:1-4; Mark 5:12; 1 Cor15:25; Heb 10:13). 

(5. ) The Philistines were also plagued for meddling with the ark, while they abode uncircumcised; and the wicked will one day bemost severely plagued for their meddling with Christ, with theiruncircumcised 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 theyshould; and much more is, and will his blessing be upon those thatso 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 oxenshook it, as despairing of God's protecting of it without a humanhelp, he died before the Lord; even so will all those do, withoutrepentance, who use unlawful means to promote Christ's religion, and to support it in the world (1 Chron 13:9, 10; Matt 26:52; Rev13:10). 

(8. ) The ark, though thus dignified, was of itself but low--buta cubit and a half high; also Christ--though he was the gloryof heaven and of God--yet made himself of no reputation, and wasfound 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 howChrist is crowned by his saints by faith, and shall be crowned bythem in glory, for all the good he hath done for them; as also howall 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 showthat Christ was perfect in inward grace and outward life, in spiritand in righteousness (John 1:14; 1 Peter 2:22). 

(11. ) The ark was placed under the mercy-seat, to show that JesusChrist, as Redeemer, brings and bears, as it were, upon hisshoulders, 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 wentmourning after it; and when Christ is hid, or taken from us, thenwe 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 wasover; and Christ, after his people have sorrowed for him a while, will see them again, 'and their hearts shall rejoice' (John16:1-3, 20-22). 

By all these things, and many more that might be mentioned, it ismost evident that the ark of the testimony was a type of JesusChrist; 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 thenthither; now in the hands of enemies, and then abused by friends;yea, it was caused to rove from place to place, as that of whichthe world was weary. I need instance to you for proof hereof noneother place than the fifth, sixth, and seventh chapters of thefirst Book of Samuel; and, answerable to this, was our dear LordJesus posted backwards and forwards, hither and thither, by theforce of the rage of his enemies. He was hunted into Egypt so soonas he was born (Matt 2). Then he was driven to live in Galileethe space of many years. Also, when he showed himself to Israel, they drove him sometimes into the wilderness, sometimes into thedesert, sometimes into the sea, and sometimes into the mountains, and still in every of these places he was either haunted or huntedby 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, andcrucified, and buried; but at last God commanded, and took himto his place, even within the veil, and sets him to bear up themercy-seat, where he is to this very day, being our ark to saveus, as Noah's did him, as Moses' did him; yea, better, as nonebut 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 carriedto its rest, was placed in the inner temple, or in the most holyplace, 'even under the wings of the cherubims. ' 'And the priestsbrought in the ark of the covenant of the Lord unto his place, tothe oracle of the house, into the most holy place, even under thewings of the cherubims' (Exo 26:33, 39:35; 1 Kings 8:3; 2 Chron5:7). 

2. Before this, as was said afore, the ark was carried from placeto place, and caused to dwell in a tent under curtains, as allour fathers did; to show that Christ, as we, was made for a timeto 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 saidto be brought into its place. This world then was not Christ'splace, he was not from beneath, he came from his Father's house;wherefore while here, he was not at his place, nor could until heascended up where he was before (John 8:23, 16:28, 6:62, 3:13). 

4. Christ's proper place, therefore, is the holiest. His properplace, as God, as Priest, as Prophet, as King, and as the Advocateof 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 theangels (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; buthe saith, his place was the oracle, the holy oracle, that is, theplace of hearing. For he, when he ascended, had somewhat to sayto God on the behalf of his people. To the oracle, that is, tothe place of revealing. For he also was there to receive, and fromthence to reveal to his church on earth, something that could notbe made manifest but from this holy oracle. There therefore he iswith the two tables of testimony in his heart, as perfectly kept;he also is there with the whole fulfulling of the ceremonial lawin his side, showing and pleading the perfection of his righteousness, and the merit of his blood with his Father, and to receive andto do us good, who believe in him, how well pleased the Father iswith what he has done in our behalf. 

6. 'Into the most holy place. ' By these words is showed, whitheralso the ark went, when it went to take up its rest. And in thatthis ark was a type of Christ in this, it is to show or furthermanifest, that what Christ doth now in heaven, he doth it beforehis Father's face. Yea, it intimates, that Christ even there makeshis 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 hissuffering-sake to have granted to him his whole desire, as Priestand Advocate for his people?

'Wilt thou, ' said Festus to Paul, 'go up to Jerusalem, and therebe judged of these things before me?' (Acts 25:9). Why, this ourblessed Jesus was willing, when here, to go up to Jerusalem to bejudged; and being misjudged of there, he made his appeal to God, and is now gone thither, even into the holy place, even to him thatis Judge of all, for his verdict upon his doing; and whether thesouls for whom he became undertaker, to bring them to glory, havenot by him a right to the kingdom of heaven. 

7. 'Under the wings of the cherubims. ' This doth further confirmour words; for having appealed from earth to heaven, as the arkwas set under the wings of the cherubims, so he, in his intercedingwith God and pleading his merits for us, doth it in the presenceand hearing of all the angels in heaven. 

And thus much of the ark of the covenant, and of its antitype. Wecome 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 (2Chron 5:2-10). 

The mercy-seat, as I have showed of the ark, was but low. 'Twocubits and a half was the length, and a cubit and a half the breadththereof'; but the height thereof 'was without measure. '

1. The length and breadth of the mercy-seat is the same with thatof the ark: perhaps to show us, that the length and breadth of themercy of God to his elect, is the same with the length and breadthof the merits of Christ (Exo 25:10, 17). Therefore, we are said tobe justified in him, blessed in him, even according to the purposewhich 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 eventhem that fall from heaven, and to save all that ever lived onearth, even all that are now in hell. For there is not only breadthenough for them that shall be saved, but 'bread enough and tospare' (Luke 15:17). 'And thou shalt, ' says God, 'put the mercy-seatabove upon the ark. ' Thus he said to Moses, and this was the placewhich David assigned for it (Exo 25:21; 1 Chron 28:11). Now, itsbeing by God's ordinance placed thus, doth teach us many things. 

(1. ) That mercy's foundation to us is Christ. The mercy-seat wasset upon the ark of the testimony, and there it rested to usward. Justice would not, could not have suffered us to have had anybenefit 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 founda ransom' (Job 33:24). 

(2. ) In that it was placed above, it doth show also that Christwas, of mercies, ordaining a fruit of mercy. Mercy is above, is theordainer; God is love, and sent of love his Son to be the Saviourand propitiation for our sins (John 3:16; 1 John 4:10). 

(3. ) In that the mercy-seat and ark were thus joined together, italso shows, that without Christ mercy doth not act. Hence, whenthe priest came of old to God for mercy, he did use to come intothe holy place with blood; yea, and did use to sprinkle it uponthe mercy-seat, and before it, seven times. Take away the ark, andthe mercy-seat will fall, or come greatly down at least. So takeaway Christ, and the flood-gate of mercy is let down, and thecurrent of mercy stopped. This is true, for so soon as Christshall leave off to mediate, will come the eternal judgment. 

(4. ) Again, in that the mercy-seat was set above upon the ark, itteacheth us to know, that mercy can look down from heaven, thoughthe law stand by and looks on; but then it must be in Christ, askept there, and fulfilled by him for us. The law out of Christ isterrible as a lion; the law in him is meek as a lamb. The reasonis, 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 lawfor righteousness'; and if that be true, the law for that can lookno further upon whoever comes to God by him. The law did use tosentence 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 cometo him by the ark, Christ. For grace, as it descends to us fromabove the mercy-seat, so that mercy-seat doth rest upon the ark. Wherefore, sinner, come thou for mercy that way: for there ifthou 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 borneup by the ark, and 'obtain mercy, and find grace to help in timeof need' (Heb 4:16). 

Wherefore the thus placing of things in the holiest, is admirableto behold in the word of God. For that indeed is the glass by andthrough which we must behold this glory of the Lord. Here we seethe 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; foras 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 nomention 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 tome 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 thedoor of the house, and behold, waters issued out from under thethreshold of the house eastward, for the fore-front of the housestood toward the east, and the waters came down from under, fromthe right side of the house, at the south side of the altar. ' Soagain, 'And a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim' (Joel 3:18). Nor was thespring, 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 'Thethrone 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 towardthe former sea, and half of them toward the hinder sea, ' &c. (Zech14:8). They are said to go forth from Jerusalem, because they camedown 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 oflife, because it comes forth from the throne, and because it wasat 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 laverswere filled, and in which the priests washed their hands and feetwhen they went into the temple to do service; and that also inwhich they washed the sacrifices before they offered them to God;yea, I presume, all the washings and rinsings about their worshipwas with this water. 

This water is said in Ezekiel and Revelation to have the tree of lifegrow on the banks of it, and was a type of the word and Spirit ofGod, by which, both Christ himself sanctified himself, in order tohis worship as high-priest (Eze 47; Rev 22). And also this wateris that which heals all those that shall be saved; and by which, they being sanctified thereby also, do all their works of worshipand service acceptably, through Jesus Christ our Lord. This watertherefore is said to go forth into the sea, the world, and to healits fish, the sinners therein; yea, this is that water of whichChrist Jesus our Lord saith, Whosoever shall drink thereof shalllive 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 porchof the temple, and in the first house; so, like unto them, therewere chains in the holiest, here called the oracle. These chainswere not chains in show, or as carved on wood, &c. , but chainsindeed, 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 becausein a strict sense the whole of it was so, but because such answerof God was there, as was not in the outward temple, but I thinkthat the ark and mercy-seat were indeed more especially thatcalled the oracle; 'for there I will meet with thee, ' saith God, and from above that 'I will commune with thee' (Exo 25:22). WhenDavid said, 'I lift up my hands toward thy holy oracle, ' he meantnot so much towards the holiest house, as toward the mercy-seatthat was therein. Or, as he saith in the margin, 'Toward the oracleof thy sanctuary' (Psa 28:2). 

When therefore he saith, 'before the oracle, ' he means, these chainswere put in the most holy place, before the ark and mercy-seat, togive to Aaron and his sons to understand that an additional glorywas there. For the ark and mercy-seat were preferred before thatholy house itself, even as Christ and the grace of God is preferredbefore 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 theplace most holy, as to show that there is in the holiest house thatwhich is yet more worthy than it. 

The holiest was a type of heaven, but the ark and mercy-seat werea type of Christ, and of the mercy of God to us by him; and I trowany man will conclude, if he knows what he says, that the God andChrist of heaven are more excellent than the house they dwell in. Hence David said again, 'Whom have I in heaven but thee?' For thouart more excellent than they (Psa 73:25). For though that whichis called heaven would serve some; yea, though God himself wasout of it, yet none but the God of heaven will satisfy a trulygracious 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 holyplace, may teach us, that when we shall be glorified in heaven, weshall yet, even then, and there, know that there will continue aninfinite disproportion between God and us. The golden chains thatare there will then distinguish [or separate] the Creator from thecreature. For we, even we which shall be saved, shall yet retainour own nature, and shall still continue finite beings; yea, andshall there also see a disproportion between our Lord, our head, and us; for though now we are, and also then shall be like him asto his manhood; yea, and shall be like him also, as being glorifiedwith his glory; yet he shall transcend and go beyond us, as todegree and splendour, as far as ever the highest king on earthdid shine above the meanest subject that dwelt in his kingdom. 

Chains have of old been made use of as notes of distinction, to showus who are bond men, and who free. Yea, they shall at the day ofjudgment be a note of distinction of bad and good; even as herethey will distinguish the heavens from God, and the creature fromthe 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 theirplace, that the Creator may have his glory, and receive thoseacknowledgments 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 wentthe high-priest in thither, according as he was appointed, to dohis office, which was to burn incense in his golden censer, andto sprinkle with his finger the blood of his sacrifice, for thepeople, 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 holygarments. 3. After that he was to be anointed with holy oil. 4. Thenan offering was to be offered for him, for the further fitting ofhim 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 moreof the blood, with the anointing oil, must be sprinkled upon him, and upon his garment; for after this manner must he be consecratedto his work as high-priest (Exo 29). 

His being washed in water was to show the purity of Christ'shumanity. His curious robes were a type of all the perfections ofChrist's righteousness. The holy oil that was poured on his headwas to show how Christ was anointed with the Holy Ghost unto hiswork, as priest. The sacrifice of his consecration was a type ofthat offering Christ offered in the garden when he mixed his sweatwith his own blood, and tears, and cries, when he prayed to himthat was able to save him; 'and was heard in that he feared'; forwith his blood, as was Aaron with the blood of the bullock thatwas slain for him, was this blessed one besmeared from head tofoot, when his sweat, as great drops or clodders of blood, felldown 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 thepeople, and carried the blood within the veil (Lev 16). The whichChrist Jesus also answered, when he offered his own body withoutthe gate, and then carried his blood into the heavens, and sprinkledit before the mercy-seat (Heb 13:11, 12, 9:11, 12, 24). For Aaron wasa type of Christ; his offering, a type of Christ's offering hisbody; 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'spraise; and the sprinkling of the blood of the sacrifice upon themercy-seat, a type of Christ's pleading the virtue of his sufferingsfor 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, ChristJesus' (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 holdfast our profession. For we have not an high priest which cannotbe touched with the feeling of our infirmities; but was in allpoints tempted like as we are, yet without sin. Let us thereforecome boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. For every high priesttaken from among men is ordained for men in things pertaining toGod, that he may offer both gifts and sacrifices for sins: whocan have compassion on the ignorant, and on them that are out ofthe 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 thelaw of a carnal commandment, but after the power of an endlesslife. ' For Aaron and his sons were made priests without an oath, 'but this with an oath by him that said unto him, The Lord swareand will not repent, Thou art a priest for ever after the orderof Melchisedec. By so much was Jesus made a surety of a bettertestament. '

'And they truly were many priests, because they were not sufferedto continue by reason of death. But this man, because he continuethever, hath an unchangeable priesthood. Wherefore he is able alsoto save them to the uttermost that come unto God by him, seeinghe ever liveth to make intercession for them. For such an highpriest became us, who is holy, harmless, undefiled, separate fromsinners, 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 offeredup 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 havespoken this is the sum: We have such an high priest, who is seton the right hand of the throne of the majesty in the heavens; aminister of the sanctuary, and of the true tabernacle, [31] whichthe Lord pitched, and not man. For every high priest is ordainedto offer gifts and sacrifices: wherefore it is of necessity thatthis man have somewhat also to offer. For if he were on earth, heshould not be a priest, seeing that there are priests that offergifts according to the law: who serve unto the example and shadowof heavenly things, as Moses was admonished of God when he wasabout to make the tabernacle: for, See, saith he, that thou makeall 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, bya greater and more perfect tabernacle, not made with hands, thatis to say, not of this building; neither by the blood of goats andcalves, but by his own blood, he entered in once into the holyplace, having obtained eternal redemption for us. For if the bloodof bulls and of goats, and the ashes of an heifer sprinkling theunclean, sanctifieth to the purifying of the flesh: how much moreshall the blood of Christ, who through the eternal Spirit offeredhimself without spot to God, purge your conscience from dead worksto 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 toappear in the presence of God for us: Nor yet that he should offerhimself often, as the high priest entereth into the holy place everyyear with blood of others; for then must he often have sufferedsince the foundation of the world: but now once in the end of theworld 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 thejudgment: so Christ was once offered to bear the sins of many;and unto them that look for him shall he appear the second timewithout 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 holiestalone, so there was something of mystery also, to which I shallspeak a little: 'There shall, ' says God, 'be no man in the tabernacleof the congregation, when he [Aaron] goeth in to make an atonementin the holy place, until he come out, and have made an atonementfor himself, and for his household, and for all the congregationof Israel' (Lev 167:17). The reason is, for that Christ is mediatoralone; he trod the winepress alone; and of the people there wasnone 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 inthe management of the first part of his priestly office. Why thenshould there be any to share with him in his executing of the secondpart thereof? Besides, he that helps an intercessor must himselfbe innocent, or in favour, upon some grounds not depending on theworth 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, whereforehe must do that alone. Hence it is said, He went in alone, is therealone, and there intercedes alone. And this is manifest not onlyin 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; butI say, he is there to make intercession for us alone. Yea, theholy text says more. 'I go, ' saith Christ, 'to prepare a place foryou; and if I go and prepare a place for you, I will come againand 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 orhighest heavens alone; and that he there alone must be, until hehas finished his work of intercession; for not till then he comesagain to take us to himself. Let us grant Christ the pre-eminencyin this, as also in all other things; for he is intercessor forhis church, and makes it for them in the holiest alone. It is saidhe 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 thitheralone; 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 theholy place, within the veil, before the mercy-seat, which is uponthe ark, that thou die not' (Lev 16:2). 

And as he was to go in thither but 'once a year, ' so not thenneither, unless clothed and adorned, with his Aaronical holy robes(Lev 16:32-34). Then he was to be clothed, as I hinted before, withthe holy robes, the frontlet of gold upon his forehead, the namesof the twelve tribes upon his breast, and the jingling bells uponthe skirts of his garment? nor would all this do, unless he wentin thither with blood (Exo 28; Lev 16). 

Now, this once a year the apostle taketh special notice of, andmakes great use of it. 'Once a year, ' saith he, this high-priestwent in thither: once a year, that is, to show, that Christ shouldonce in the end of the world, go into heaven itself, to makeintercession there for us. For by this word 'year, ' he shows theterm 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 thehigh-priest entereth into the holy place every year with blood ofothers. For then must he often have suffered since the foundationof the world: but now once in the end of the world hath he appearedto put away sin by the sacrifice of himself (Heb 9:25, 26). 

And having thus once offered his sacrifice without the veil, he isnow gone into the holiest, to perfect his work of mediation for us. Not into the holy places made with hands, which are the figures ofthe true, but into heaven itself, now to appear in the presence ofGod for us. 

Now if our Lord Jesus is gone indeed, now to appear in the presenceof God for us; and if this now be the once a year that the typespeaks of; the once in the end of the world, as our apostle says;then it follows, that the people of God should all stand waitingfor his benediction that to them he shall bring with him whenhe shall return from thence. Wherefore he adds, 'Christ was onceoffered to bear the sins of many; and unto them that look for himshall he appear the second time without sin unto salvation' (v28). 

This, therefore, shows us the greatness of the work that Christ hasto 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 thanforty years, if you take in the making of his holy garments andall; but about this second part thereof, he has been above inheaven above sixteen hundred years, and yet has not done. 

This therefore calls for faith and patience in saints, and by thishe also tries the world; so that they, in mocking manner, beingto say already, 'Where is the promise of his coming?' (2 Peter3:4). But I say again, We must look and wait. If the people waitedfor Zacharias, and wondered that he staid so long, because he staidin the holy place somewhat longer than they expected, no marvelif the faith of the world about Christ's coming is fled and gonelong ago, yea, and that the children also are put to it to wait, since a scripture 'little while' doth prove so long. For thatwhich the apostle saith, 'yet a little while, ' doth prove to someto be a very long little (John 16:16; Heb 10:37). 

True, Zacharias had then to do with angels, and that made him stayso long. O but Jesus is with God, before him, in his presence, talking with him, swallowed up in him, and with his glory, and thatis one cause he stays so long. He is there also pleading his bloodfor his tempted ones, and interceding for all his elect, and waitsthere till all his be fitted for, and ready to enter into glory. Isay, he is there, and there must be till then; and this is anotherreason why he doth stay the time we count so long. 

And, indeed, it is a wonder to me, that Jesus Christ our Lord shouldonce think now he is there, of returning higher again, consideringthe ill treatment he met with here before. But what will not lovedo? Surely he would never touch the ground again, had he not apeople 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 gloryin the ruin of them that hath him. 

His people are as himself to him. Can a loving husband abide to bealways from a beloved spouse? Besides, as I said, he is to pay thewicked off, for all their wickedness, and that in that very platwhere they have committed it. Wherefore the day appointed for thisis set, and he will, and shall come quickly to do it. For howeverthe time may seem long to us, yet, according to the reckoning ofGod, it is but a little while since he went into the holiest tointercede. 'A thousand years with the Lord is as one day'; and afterthis manner of counting, he has not been gone yet full two daysinto the holiest. 'The Lord is not slack concerning his promise, as some men count slackness'; 'he will come quickly, and will nottarry' (2 Peter 3; Heb 10:37). 

LXIX. Of the cherubims, and of their being placed over the mercy-seatin the inner Temple. 

There were also cherubims in the most holy place, which were seton high above the mercy-seat. See 1 Kings 6:23-28. 

1. These are called by the apostles, 'the cherubims of gloryshadowing the mercy-seat' (Heb 9:5). 

2. These cherubims were figures of the angels of God, as in otherplaces we have proved. 

3. It is said these cherubims were made of image work, and that insuch manner, as that they could, as some think, move their wingsby 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, --andthe staves thereof above' (1 Kings 6:27; 2 Chron 3:13, 5:8). 

4. I read also of these cherubims, that they had chariots andwheels; by which is taught us how ready and willing the angels areto fetch us when commanded, unto the paradise of God; for thesechariots were types of the bosoms of the angels; and these wheels, of the quickness of their motion to come for us when sent. 'Thechariots of God are twenty thousand, even thousands of angels;the Lord is among them, as in Sinai, in the holy place' (1 Chron28:18; Eze 10:9, 15, 16, 18-20; 2 Kings 6:17; Psa 68:17; 2 Kings2:11; 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 thereare diverse orders and degrees of angels in the heavens, as thereare degrees and diverse orders among men in the world. But thatthese cherubims were figures of the holy angels, their being thusplaced in the holy oracle doth declare; for their dwelling-placeis 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 standupon their feet, to show, (1. ) That the angels of heaven are notfallen from their station, as the other angels are. (2. ) To showalso that they are always ready, at God's bidding, to run withswiftness to do his pleasure. (3. ) To show also that they shallcontinue 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 beholdand wonder at the mysteries of grace, as it is displayed to uswardfrom off the mercy-seat. The faces of the cherubims 'shall look oneto another; towards the mercy-seat shall the faces of the cherubimsbe' (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, andhow from hence, I say, mercy doth look towards us. 

(2. ) 'They look one towards another, ' to show that they agree torejoice in the salvation of our souls (Luke 15:10). 

(3. ) They are said to stand above the mercy-seat, perhaps to showthat the angels have not need of those acts of mercy and forgivenessas 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 ofGod should be extended to them, for it is by that they have beenand are preserved; but they need not to be forgiven, for they havecommitted no iniquity. 

(4. ) They stand there also with wings stretched out, to show howready, if need be, the angels are to come from heaven to preachthis gospel to the world (Luke 2:9-14). 

(5. ) It is said in this, that thus standing, their wings did reachfrom 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 andserve, and do for God's elect at his command. 

It is said, also, that their wings are stretched on high, to showthat they are only delighted in those duties which are enjoinedthem by the high and lofty One, and not inclined, no not to servethe saints in their sensual or fleshly designs. It may be also toshow that they are willing to take their flight from one end ofheaven to the other, to serve God and his church for good (Matt13:41, 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, asI have already told you, ceiled with cedar from the bottom to thetop. Now by the vision of Ezekiel, it is said this wall was carvedwith cherubims and palm trees. 'So that a palm tree was between acherub and a cherub, and every cherub had two faces; so that theface of a man was toward the palm tree on the one side, and theface of a young lion toward the palm tree on the other. It was madethrough all the house round about; from the ground unto above thedoor were cherubims and palm trees made' (Eze 41:18-20). 

1. As to these cherubims and palm trees, I have already told youwhat I think them to be figures of. The cherubims are figures ofthe holy angels, and the palm trees of upright ones; we thereforehere 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 acherub and a cherub, round about the house, which methinks shouldbe to signify that the saints shall not there live by faith andhope, as here, but in the immediate enjoyment of God; for to beplaced between the cherubims, is to be placed where God dwells;for Holy Writ says plainly, He dwells between the cherubims, evenwhere 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). Thechurch on earth is called God's house, and he will dwell in it forever; and heaven itself is called God's house, and we shall dwellin it for ever, and that between the cherubims. This is more thangrace, this is grace and glory, glory indeed. 

3. To dwell between the cherubims may be also to show that therewe shall be equal to the angels. Mark, here is a palm tree and acherub, a palm tree and a cherub. Here we are a little lower, butthere we shall not be a whit behind the very chief of them. A palmtree and a cherub, an upright one between the cherubs, will thenbe 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 electof God shall there take up the vacancies of the fallen angels;they for sin were cast down from the holy heavens, and we by graceshall be caught up thither, and be placed between a cherub and acherub. When I say their places, I do not mean the fickleness ofthat state, that they for want of electing love did stand in whilein glory; for the heavens, by the blood of Christ, is now to usbecome a purchased possession; wherefore, as we shall have theirplace in the heavenly kingdom, so, by virtue of redeeming blood, we shall there abide, and go no more out; for by that means thatkingdom will stand to us unshaken (Heb 9:12, 12:22-24, 28; Rev3:12). 

5. These palm trees, I say, seem to take their places who for sinwere cast from thence. The elect therefore take that place inpossession, but a better crown for ever. Thus 'Israel possessedthat 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, exceptingthat which was excepted before, at all inferior to theirs thatstood; 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 thedoor; that is, from the lowest to the highest angel there. For asthere are great saints and small ones in the church on earth, sothere are angels of divers degrees in heaven, some greater thansome; but the smallest saint, when he gets to heaven, shall havean angel's dignity, an angel's place. From the ground you find apalm tree between a cherub and a cherub. 

8. And every cherub had two faces--so here; but I read in Ezekiel10:14, that they had four faces apiece. The first was the face ofa cherubim; the second, the face of a man; the third, the face ofa lion; and the fourth, the face of an eagle. 

9. They had two faces apiece; not to show that they were of a doubleheart, 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, andtheir terribleness to execute the mind of God. The face of a mansignifies them masters of reason; the face of a lion, the terriblenessof 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 theirwings, 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 theyare in all providences and dark dispensations, and how nimblein apprehending the mischievous designs of the enemies of God'schurch, and so how able they are to undermine them. And forasmuchalso as they have the face of a lion, we by that are showed howfull 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, apalm tree and a cherub; a palm tree and a cherub must be from theground to above the door, round about the house--the heavens. 

'So that the face of a man was toward the palm tree on the oneside, and the face of a young lion toward the palm tree on theother side. ' By these two faces may be also showed that we inthe heavens shall have glory sufficient to familiarize us to theangels. Their lion-like looks, with which they used to frightthe biggest saint on earth, as you have it, Genesis 32:30; Judges13:15, 22, shall then be accompanied with the familiar looks ofa man. Then angels and men shall be fellows, and have to do witheach as such. 

Thus you see something of that little that I have found in thetemple 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 upona common or high road or river, and bounded by the property ofanother 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 andthe grace of a Saviour's purchase opens heaven to our wonderinghearts. --Ed. 

[Main Text FOOTNOTES]

[1] One of the types or signs. --Ed

[2] How universal is this feeling among Christians! 'Why was I madeto hear thy voice, ' while so many more amiable and less guilty'make a wretched choice?' All are equally encouraged--'Whosoeverwill, let him take the water of life freely. '--Ed

[3] 'To oppose the customs of heathens, who made their chief gatestowards the west, that these stupid worshippers, drawing nigh totheir blind, deaf, and dumb deities, might have their idols, as itwere, 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 statesof the church--Jewish and Christian; others understand magistracyand 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 linesor net-work, twelve cubits; the column eighteen cubits, and thechapiter five cubits, making the height thirty-five cubits; whilethe column or pillar, cast by itself, was only eighteen. Thisreconciles the apparent discrepancy between 1 Kings 7:15 and 2Chronicles 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'sdeath, these words are altered to 'their preaching. '--Ed. 

[9] Frowish, or frowzy, fetid, musty. Alas! how many ministersthere are who are afflicted with this unsavoury smell. --Ed. 

[10] This is a valuable lesson to the ministers and members ofchurches, to be ever ready to welcome the returning prodigal. Theporch is never to be shut against the poor fugitive; and the onlyproper inquiry as to opening the door of the church, is, 'If thoubelievest with all thine heart, thou mayest freely enter. '--Ed. 

[11] Wealth and honours, when sanctified, are valuable aids toChristian usefulness; but unutterable woes will fall upon him whoattempts to enter heaven with temporal or ecclesiastical pompsvain-gloriously carried upon his shoulders. --Ed. 

[12] Every Christian pilgrim, if he journeys aright, must be entirelyguided by prayerful personal inquiries at the holy oracles as tohis way to heaven. How do sin and Satan strive to mislead him inthis 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 assingle an eye to the welfare of their flocks as he had over theChurch at Bedford. How tenderly ought the churches of Christ tocherish such pastors as Bunyan, while they prayerfully watch overtheir ministrations. --Ed. 

[14] This is one of those beautiful gems which sparkle all throughBunyan's works, 'As the depth of the riches both of the wisdom andknowledge of God!'--Ed. 

[15] Ceiled is now only used with reference to the top of a room--theceiling. It is an old English word, and means overlaid or linedwith wood, wainscot, or plank, either roof, sides, or floor. --Ed. 

[16] The line means the text. The marginal reading agrees with thepuritan version 'overlayed. ' Tyndale renders it, 'And he paved thehouse with precious stones goodly. ' Coverdale, 'And overlayed thehouse with precious stones to beautify it. '--Ed. 

[17] A bath was a Hebrew measure containing about seven gallonsand a half. --Ed. 

[18] The moral law of ten commandments. --Ed. 

[19] This is from the Genevan or puritan versions. Our translationhas '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, witha bowl bearing a centre and six branches--three on each side. Of these there were ten in the temple. The prophets Zechariah andJohn, in their holy visions, saw but one, with its seven lampssecretly supplied by living olive trees. These lights 'are theeyes of the Lord, which run to and fro through the whole earth';the seven lamps 'are the seven churches. ' What a source forreflection is here opened. --Ed. 

[21] Oil called golden, from its representing that which is betterthan thousands of gold and silver. So pure that, in the goldenbowl, it would look like liquid gold. --Ed. 

[22] A malignant was a term of reproach given to those who, in thecivil wars, opposed Divine truth, and promoted popery and arbitrarydomination. Clarendon calls it 'a term imposed upon those thatthe puritans wished to render odious to the people. '--Ed. 

[23] A tenth deal is the tenth part of a Hebrew measure, calledthe ephah, containing about a bushel. --Ed. 

[24] Daniel Burgess published a curious sermon, in 1697, on thegolden snuffers, showing that they are a type or emblem of spiritualsnuffing or reproving; and of pure gold, to show that reproversshould be holy and unblameable. His directions and cautions arevaluable, but Bunyan says much more in his few lines than Burgessdoes 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 drawsfrom the temple spoons, those feelings extended to his church. Itmust be a severe trial to a minister's temper, when teased withbabes in religion at three score and ten years of age, especiallyif they are old professors. Thus Bunyan, in addressing the readersof 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 (socalled) distributed food to all comers, was long felt after thesuppression of those hot-beds of vice, from the encouragement theygave to idleness, pauperism, and the most vicious habits. Evenin Bunyan's days the beggar, carrying a bowl to receive the fruitof their industrious neighbours' toil, was still remembered. Atintervals, plague and famine swept away the helpless wretches, tothe terror of all classes. How severely is this curse still feltin Ireland. --Ed. 

[27] How careful ought churches to be in casting out an offendingmember, seeing that their sentence should be as 'the judicialjudgment of God. ' It is not revenge, hatred, malice, or the mereexercise of power, that is to lead to it; it is the good of theindividual that is to be pursued and sought. While the churchendeavours to remain pure, its aim and object should be mainly tocorrect and reform the offender, that his spirit may be saved. Whendiscipline is undertaken from any other motive than this; and whenit is pursued from private pique, or rivalship, or ambition, or thelove of power, it is wrong. The salvation of the offender, and theglory of God, should prompt to all the measures which should betaken 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 singingought to be introduced in a mixed assembly. It was contended thata voice and talent for singing does not accompany the new birth;that it might tend to hypocrisy and vanity; and that it was notexpressly commanded. The Quakers rejected it, but all other sectsadopted that delightful part of public worship. See Keach's BreachRepaired. --Ed. 

[29] The olive wood is used, with ivory and mother of pearl, inornamenting the most sumptuous apartments in oriental palaces. Itis exceedingly durable and elegant. 'The choosing olive out of everyother kind of wood, for the adorning these sumptuous apartments, shows the elegance and grandeur of the taste in which Solomon'stemple 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, soChrist covers the transgressions of his people; while Christ sitsupon the mercy-seat, the law cannot rise up in judgment againstthem. --Jennings. 

[31] In Bunyan's edition this is called the 'new tabernacle, 'a typographical error which is corrected by restoring the truereading. --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 Lebanonare situated, is the border country adjoining Syria, having Sidonfor its seaport, and Land, nearly adjoining the city of Damascus, on the north. This metropolitan city of Syria, and capital of thekingdom of Damascus, was strongly fortified; and during the borderconflicts it served as a cover to the Assyrian army. Bunyan, withgreat reason, supposes that, to keep them in check, Solomon builta 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 publicworship appointed by God, it was considered typical of the gospeldispensation, which was intended to supersede it. All its partsand utensils, sacrifices and services, have been described, intheir typical meaning, in Solomon's Temple Spiritualized; but asthe lovely system of the gospel had, with slow and irresistiblesteps, to conquer the prejudices, passions, and wickedness ofmankind, those who bore the brunt of this battle were consideredas the church militant in the wilderness: and Bunyan has, in thistreatise, endeavoured to show that this palace and fortress wastypical of the churches of Christ while in a state of holy warfare, defending their Divine dispensation, and extending the line ofdefence by progressive spiritual conquests. While the churches aresurrounded 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 Zionwas the joy of the whole earth, the mountains of Damascus were apicture of the earthly paradise. So beautiful is the scenery, andbalmy the air, that one part is called Eden, or the garden of theLord. It is described by Arabian poets as always bearing winterfar above upon his head, spring on its shoulders, and autumn in hisbosom, while perpetual summer lies sleeping at his feet. It wasupon 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 thesacred Scriptures, but he was, as to lettered lore, an unlearnedman; at all events, no man could say of him that 'much learninghas made thee mad. ' Bunyan's is the plain common-sense scripturalaccount of this building; but he differs greatly from almostall our learned commentators--they imagining that this house wasnear the temple of Jerusalem. The Assembly of Divines, in theirvaluable annotations, suggest that it was so called 'because greatstore 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. Poolesays that it was 'a house so called, either, first, because itwas built in the mountain and forest of Lebanon, for recreationin summer time; but generally held to have been near Jerusalem;or rather, secondly, from some resemblance it had with Lebanon forits pleasant shades and groves. ' Diodati considers it the samewith Solomon's palace, but called the house of Lebanon by reasonof the groves planted about it; or of the great number of cedarcolumns brought from Lebanon, and used in its construction. EvenBunyan's favourite translation, made at Geneva by the Puritans, while it gives two wood-cuts of 'The King's house IN the wood ofLebanon, ' a marginal note is added--'For the beauty of the place, and great abundance of cedar trees that went to the buildingthereof, it was compared to Mount Lebanon. ' Calmet, in his veryvaluable translation, accompanied by the Vulgate Latin, gives thesame idea: 'Il batit encore le palais appelle la maison du Leban, a cause de la quantite prodigeuse de cedres qui entraient dansla structure de cet edifice. ' [Translation: 'Another thing he didwas build the palace which was called the house of Lebanon becauseof the prodigious quantity of cedars used in its construction. ']Bishop Patrick places this house in or near to Jerusalem, 'In acool, shady mountain, which made it resemble Mount Lebanon. ' Dr. Gill was of opinion that this house was near Jerusalem; becauseit was a magazine of arms, and a court of judicature, and had itsname from being built of the cedars of Lebanon, and among grovesof trees. Josephus, in his Antiquities of the Jews, book 8, chapter6, section 5, states that when the Queen of Sheba came to Judea, she was amazed at the wisdom of Solomon, and surprised at thefineness and largeness of his royal palace; 'but she was beyondmeasure astonished at the house which was called the forest ofLebanon. ' Matthew Henry follows the opinion of Bunyan; 'I ratherincline to think it was a house built in the forest of Lebanonitself, whither, though far distant from Jerusalem, Solomon havingso many chariots and horses, and those dispersed into chariotcities, which probably were his stages, he might frequently retirewith ease. ' Express notice is taken of Lebanon, as the place ofa 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 thestones of which it was built as twenty palms long, and twelvewide. Gabriel Sionits describes the tower as an hundred cubitshigh, and fifty broad. Maundrel saw the ruins in the mountainsof Lebanon at a distance. The objections made by our commentatorsto the plain testimony of the Scriptures are, that Solomon wouldnot have built this beautiful house at so great a distance fromthe capital--that he would not have risked so much treasure northe munitions of war in a forest--and that he would not, on theextreme border of the kingdom of Judea, have set up a throne, orseat of judgment. The answer to these objections appears to meto be conclusive. Lebanon possessed the most commanding sites fora border fortress, and therefore an admirable depot for arms, toenable the Jewish warriors to keep out their most vigilant anddangerous enemies, the Assyrians. The wealth that was deposited inthis house was calculated to excite greater vigilance to protectso important a pass, while it would divert the attention of anenemy from the still more wealthy temple and fortress at Jerusalem. A throne of justice was well placed there, to save a long journeyto the capital, for the trial of offenders, and the settlementof disputes on the borders of the empire. It appears to me thatcommon sense and the soundest evidence supports the view which Bunyantook, which was far in advance of the age in which he lived. 

The way in which this building, with the purposes for which itwas intended, is spiritualized, is very ingenious, and admirablycarried through in the following treatise. Whether it was intendedby the Holy Ghost to be typical, must be left to the judgment ofthe impartial reader. That Lebanon is used figuratively by theinspired writers there can be no doubt. 'Lebanon is ashamed andhewn down, ' must be intended as a type of the church, when under themalice of her enemies. So also when Babylon, a type of Antichrist, fell, 'the cedars of Lebanon rejoiced'; doubtless referring tothe joy of God's saints when relieved from the oppressor. Whetherthe fine old trees, or the splendid house built as a defence toprevent the approach of enemies to the temple, is intended as a typeof the Christian warfare, is left to the impartial considerationof the reader. There is very little reason to doubt but that weshall adopt Bunyan's view; if we consider the temple to be typical, we shall consider the house in the forest of Lebanon to be typicalalso. 

It has been said, by an author of very great repute (Addison), that had Bunyan lived in the times of the Christian fathers, hewould have been as great a father as the best of them. He standsunrivalled for most extraordinary mental powers for allegoryand for spiritualizing, but to compare him with the best of thefathers is faint praise indeed. He was as much their superior, asthe blaze of the noon-day sun excels the glimmer of a rushlight. 

In this treatise we find many very admirable illustrations of twoimportant subjects. One is, that temporal governors have nothingto fear from the spread of vital godliness: the other is uponthe nature of the strife and antipathy felt by the world againstChrist and his spiritual seed. They are sweet-scented; thefragrant smell of their graces excites the enmity of Satan and hisfollowers, who would burn these cedars, because they are pillarsof, and angels for, the truth. 'Reason, history, and experienceall confirm this truth; that a people, whose profession is directlyin opposition to the devil, and antichrist, and to all debauchery, inhumanity, profaneness, superstition, and idolatry, ' will behated, persecuted, and, if possible destroyed by Satan and hisadherents. The secret is, that the world cannot bear such 'livingepistles, known and read of all men, ' which reflect so severelyby their conduct upon the vice and profligacy of the worldling. This was a stinging censure upon the profligate court of CharlesII, and therefore the Nonconformists were hated and persecuted;while conformity to soul-benumbing rites and ceremonies was cherishedand rewarded. To render persecution perfectly unjustifiable, Bunyan scripturally and plainly exhibits the harmlessness of theChristian character bearing with meekness the injuries heaped uponit; followers of him who, when reviled, reviled not again, butsuffered patiently. It is a grievous mistake to suppose that vitalgodliness caused the great rebellion, and consequent beheading ofKing Charles I. It was frightful and most insupportable tyrannythat drove a nation, headed by their parliament, to arms. The King levied severe taxes without the consent of the people'srepresentatives; he perverted justice by the abominable decisionsof the King's judges in the court of Star Chamber; and attemptedto introduce Popery through the medium of the Queen and her licentiouscourt, composed principally of the worst class of foreign Papists. And when Leighton, Prynne, Bastwick, and some of the most virtuousand enlightened citizens, justly but firmly remonstrated, theywere seized and tortured in a way that the heart sickens with thenarrative. It was an attempt to reduce the whole nation to themost abject slavery of both body and soul, that roused the spiritof the people to resistance. The solemn league and covenant wastaken, 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 neverhave coalesced; it was a war for liberty or despotism, and theprincipal of the warriors on both sides were attached to the religionthat was by law established. It is true that many Episcopalians, in the reign of Charles II, charged the Puritans, not only as beingthe mainspring, but as possessing the overwhelming force in thatawful struggle, forgetting that the Nonconformists were then buta handful of men, neither possessed of wealth nor influence. Toattribute victory to so small a band, must refer it to the immediateinterposition of the Most High, as in the case of Gideon in hisvictory over the Assyrians. But it was no sectarian fight, exceptthose two great sects of freemen against despots. Bunyan fully provesthat no state has anything to fear from religion: 'She moveth nosedition, she abideth in her place; let her temple-worshippers butalone, and she will be as if she were not in the world'; 'neithershe nor her Jesus are for doing them any hurt. ' 'God's armour isno burthen to the body, nor clog to the mind, and it being onlyspiritual, the slaughter must needs be spiritual also. ' 'Allher privileges are soul concerns, they make no infringement uponany man's liberties. Let but faith and holiness walk the streetswithout control, and you may be as happy as the world can make you. ''Let not kings, and princes, and potentates be afraid; the saintsthat are such indeed, know their places, and are of a peaceabledeportment; the earth God hath given to the children of men, andhis kingdom to the sons of God. ' The Christian is a pilgrim boundto a far more glorious inheritance: with so bright and gloriousa prospect, he may well apply the encouraging language of Bunyanto his own soul; 'I have a bad master, but I have only a year toserve under him, and that makes me serve him with patience. I havebut a mile to go in this dirty way, and then I shall have my pathpleasant and green, and this makes me tread the dirty way withpatience. '

This treatise is one of the ten 'excellent manuscripts' whichBunyan had prepared for the press, when his unexpected deceaseprevented his publishing them. It first appeared in the folio volumeof his works, printed under the care of Charles Doe, in 1692. Ithas since been re-published in every edition of Bunyan's work, butwith 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 calledthe 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 houseof the forest of Lebanon, ' was none other than that called thetemple at Jerusalem, and that that was called 'The house of theforest of Lebanon, ' because built of the wood that grew there. Butthat Solomon built another than that, even one in Lebanon, called'the house of the forest of Lebanon, ' is evident, and that fromthese reasons:--

First, That in the forest of Lebanon is mentioned as another, besides that called the temple of the Lord; and that too when thetemple and its finishing is spoken of; yea, it is mentioned withan 'also, ' as an additional house, besides the temple of the Lord. 

'In the fourth year, ' saith the text, 'was the foundation of thehouse of the Lord laid in the month Zif;[1] and in the eleventhyear in the month Bul, which is the eighth month, was the housefinished throughout all the parts thereof, and according to allthe fashion of it; so he was seven years in building it. ' 'ButSolomon was building his own house thirteen years, and he finishedall 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 ofthe forest of Lebanon mentioned as another besides the temple? hebuilt the temple, he built his own house, he built also the houseof the forest of Lebanon. 

Second. It is evident by the difference of their measures anddimensions. The length of the temple was threescore cubits; butthe length of the house of the forest of Lebanon was an hundredcubits; so that the house of the forest of Lebanon was fortycubits more than was that called Solomon's temple: The breadth ofSolomon's temple was twenty cubits, but the breadth of the houseof the forest of Lebanon was fifty cubits: And as there is oddsbetween threescore and fivescore, so there is also between twentyand fifty. 

As to their height, they were both alike; but equality in heightcan no more make them the same, than can a twenty years' age intwo, make them one and the same person. 

Their porches also differed greatly; the porch of the temple wasin length but twenty cubits, but the length of that of the houseof the forest of Lebanon was fifty cubits. So that here also isthirty 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 concludethat the house of the forest of Lebanon was none other than thatcalled 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, itwill sufficiently appear that they were not one. The house of theforest of Lebanon was built upon four rows of cedar pillars; butwe read of no such pillars upon which the temple stood. The windowsof the house of the forest of Lebanon stood in three rows, lightagainst light; but we read of no such thing in the temple. Thetemple had two pillars before the door of its porch, but we readnot of them before the door of the porch of the house of theforest of Lebanon. In the sixth and seventh chapters of the firstbook of Kings, these two houses, as to their make, are exactlyset forth; so that he that listeth may search and see, if as tothis 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 soparticular an account thereof in the holy Word of God: I read butof four buildings wherein, in a particular manner, the houses orfabrics are, as to their manner of building, distinctly handled. The tabernacle is one, the temple another; the porch which hebuilt for his throne, his throne for judgment; and this house ofthe forest of Lebanon is the fourth. Now the three first, to wit, the tabernacle, the temple, the porch and throne, wise men willsay are typical; and therefore so is this. 

[First. ] I will therefore take it for granted that the house ofthe forest of Lebanon is a significative thing, yea, a figure ofthe church, as the temple at Jerusalem was, though not under thesame consideration. The temple was a figure of the church under thegospel, as she relateth to worship; but the house of the forestof Lebanon was a figure of that church as she is assaulted forher worship, as she is persecuted for the same. Or take it moreexpressly thus: I take this house of the forest of Lebanon tobe a type of the church in the wilderness, or as she is in hersackcloth state. 

We read, before this house was built, that there was a church inthe wilderness; and also, after this house was demolished, thatthere would be a church in the wilderness (Acts 7:38; Rev 12:14). But we now respect that wilderness state that the church of theNew Testament is in, and conclude that this house of the forest ofLebanon was a type and figure of that; that is, of her wildernessstate. And, methinks, the very place where this house was builtdoes intimate such a thing; for this house was not built in atown, a city, &c. , as was that called the temple of the Lord, butwas built in a kind of a wood, a wilderness; it was built in theforest of Lebanon, unto which that saying seems directly to answer. 'And to the woman, ' the church, 'were given two wings of a greateagle, that she might fly into the wilderness into her place' (Rev12:14). A wilderness state is a desolate, a tempted, an afflicted, a persecuted state (Jer 2:6). All which is more than intimated bythe witnesses wearing of, and prophesying in sackcloth, and alsoexpressed of by that Revelation 12. 

Answerable to this is that of the prophet concerning this house ofthe 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 forestof Lebanon, and tells her that her cedars are designed for fire;unto which also most plainly answer the flames to which so many ofthe cedars of Lebanon, [3] God's saints, I mean, for many hundredyears, have been delivered for their profession; and by which, as another prophet has it, for many days they have fallen (Dan11:33). Also when the king of Assyria came up with his army againstJerusalem, this was his vaunting, 'I am come--to the sides ofLebanon, 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 mentionof in the New Testament? Now, saith he, I will cut down the cedarsof Lebanon; who are, in our gospel times, the tall ones of thechurch of God. And I say again, in that he particularly mentionsLebanon, he intends that house which Solomon built there, thewhich was built as a fortification to defend the religion of thetemple, as the saints now in the wilderness of the people are setfor 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 thishouse is compared to the condition of a woman in travail, strugglingwith her pains, as also we find the state of the church in thewilderness is--'O inhabitant of Lebanon, that makest thy nest inthe 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 havesorrow, as a woman in travail (John 16:20-22). Much answering hercase who, in her travails, and while 'pained to be delivered, ' wassaid even in this case to stand before the dragon, who with openmouth sought to destroy her fruit, so 'soon as it was born' (Rev12:1-6). 

Hence, again, when Christ calls his spouse out to suffer, he callsor draws her out of his house in Lebanon, to look 'from the lions'dens, from the mountains of the leopards, ' to the things that areinvisible; even as Paul said when he was in affliction, 'We looknot at the things which are seen' (Cant 4:8; 2 Cor 4:18). He drawsthem 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, TheLord shall cut down the thickets of the forest with iron; a littleafore called the axe and saw. And Lebanon shall fall by a mightyone (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, againstthe natural cedars of Lebanon? No, no, it is a prophecy touchingthe afflicted state of the church in the wilderness, of whichLebanon, I mean this house of the forest of Lebanon, was a figure. 

When God also threateneth the enemies of his church in the wildernesswith his judgments, for their cruel dealing with her in the day ofher desertion, he calls those judgments the violence of Lebanon. That is, by way of comparison, such as the violence done to Lebanonwas. 'The violence of Lebanon shall cover thee; and the spoil ofbeasts which made them [Lebanon] afraid, because of men's blood, and for the violence of the land, of the city, and of all thatdwell therein' (Habb 2:17). This is like that, 'Reward her, evenas she rewarded you, and double unto her double according toher works' (Rev 18:6). This the church doth by her prayers. 'Theviolence done to me and to my flesh be upon Babylon, shall theinhabitant of Zion say; and my blood upon the inhabitants of Chaldea, shall Jerusalem say' (Jer 51:35). And then shall be fulfilled thatwhich is written, Look what they did unto Lebanon shall be doneunto them (Oba 15; Eze 35:14, 15). 

God has his time to return the evil that the enemies do to hischurch, 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 violenceof Lebanon, or that violence showed to her in the day of herdistress. It is yet further evident that this house of the forestof Lebanon was a type of the church in the wilderness:--

1. For that she is called a tower, or place of fortification anddefence; the same term that is given to the church in a captivatedstate (Can 7:4; Micah 4:8-10). For as the church in the wildernessis compared to a woman in travail, to show her fruitfulnessto God-ward in her most afflicted condition; so she is called atower, to show her fortitude and courage, for God and his truth, against antichrist. I say therefore, unto both these is shecompared in that scripture last cited, the which you may peruseif you please. A tower is a place of receipt for the afflicted, and so is the church under the rage of antichrist; yea, and thoughit 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 tobe so built as to confront Damascus, the chief city of the kingof Assyria; and in so doing it was a most excellent type of thespirit and design of the church in the wilderness, who is raisedup, and built to confront antichrist. Hence Christ calls some ofthe features of his church, and compares them to this. 'Thy neck, 'says he 'is as a tower of ivory; thine eyes like the fish-poolsin Heshbon, by the gate of Bath-rabbim; thy nose is as the towerof Lebanon which looketh toward Damascus' (Cant 7:4). 

Thy nose, that great ornament of thy lovely countenance, is as atower 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 standslike a tower, or as he says in another place, like a fenced brazenwall against Damascus, the metropolitan of her enemy: 'for thehead of Syria is Damascus' (Isa 7:8). 

And as Christ thus compares his church, so she again returns, orcompares the face of her Lord to the same, saying, 'His legs areas pillars of marble, set upon sockets of fine gold: his countenanceis as Lebanon, excellent as the cedars' (Can 5:15). Thus in Lebanon, in this brave house, is found the excellency of the church, andthe beauty of Christ, for that they are both as a rock, with gloryand majesty, bended against the enemies of the truth. 'The faceof the Lord is against them that do evil. ' Pillars his legs arehere compared to, and pillars were they that upheld this house, this tower, which thus bravely was built with its face confrontingthe enemy's country. 

Second. That this house of the forest of Lebanon was a type ofthe church in affliction, yet further appears, for that at thefall of Babylon her cedars are said to rejoice in special. 'Thefir-trees rejoice at thee, and the cedars of Lebanon, saying, Sincethou art laid down, no feller is come up against us' (Isa 14:8). This is at the destruction of Babylon, the type of that calledantichrist. 

But why should Lebanon, the cedars in Lebanon, in an especial mannerhere, be said to rejoice at his downfall: doubtless to show thatas the enemy made his inroad upon Jerusalem; so in a particularmanner Lebanon, and the house there, were made to smoke for it(Isa 37:24; Jer 22:23; Zech 11:1). This answereth to that, 'Rejoiceover her thou heaven; and ye holy apostles and prophets, for Godhath avenged you of her. ' Hence again, when he speaks of givingglory to his afflicted church, for all the sorrow which she hathsustained in her bearing witness for the truth against antichrist, he calls it the glory of Lebanon. That is, as I take it, the glorythat belongs to her, for the afflictions which she underwent forhis 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, whoor 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 similitudebetwixt this house in the forest of Lebanon, and our gospel churchin the wilderness. Nor need we stumble because this word houseis not subjoined in every particular place, where this sorrow orjoy of Lebanon is made mention of; for it is an usual thing withthe Holy Ghost, when he directs his speech to a man, to speak asif 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 thehouse, to speak as to the forest of Lebanon. Instances many mightbe 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 wasthe temple at Jerusalem, to show that the church in the wildernesswould increase more, and be far larger than she that had peace andprosperity. And as it was forty cubits longer, so it was thirtycubits wider, still showing that every way she would abound. Hence they that came out of great tribulation, when compared withothers, are said to be a numberless number, or a multitude whichno man could number, of all nations, and kindreds, and people, and tongues. 'These, ' saith one, 'are they which came out of thegreat tribulation, and have washed their robes, and made them whitein the blood of the Lamb; therefore are they before the throne ofGod' (Rev 7:14, 15). 

The church, as it respected temple-worship, was confined to theland of Canaan; but our New Testament persecuted one is scatteredamong the nations, as a flock of sheep are scattered in a wood orwilderness. Hence they are said to be in 'the wilderness of thepeople, ' fitly answering to this house of the forest of Lebanon(Eze 20:35-37). 

But though the house exceeded in length and breadth the templeof Jerusalem, yet as to their height they were the same, to showthat what acts that in the wilderness doth, above what they havebeen capable to do, that have not been in that condition; yet thenature 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 wildernessexceeds more than the house of the forest of Lebanon did that ofthe temple at Jerusalem, as it is written; 'More are the childrenof the desolate than the children of the married wife, saith theLord. ' And again: 'Thou shalt break forth on the right hand andon the left; and thy seed shall inherit the Gentiles, and makethe desolate cities to be inhabited' (Isa 54:1-3). This is spokenof the church in the wilderness, that was made up chiefly ofthe Gentiles, of which the house of the forest of Lebanon was afigure; and how she at last shall recover herself from the yokeand tyranny of antichrist. And then she shall shoulder it withher adversary, saying, 'Give place to me, that I may dwell' (Isa49:20). 

And I will add, it was not only thus magnificent for length andbreadth, but for terror; it was compacted after the manner of acastle, or stronghold, as was said before. It was a tower builtfor an armoury, for Solomon put there his two hundred targetsand three hundred shields of gold (2 Chron 9:15, 16). This placetherefore was a terror to the heathen, on that side of the churchespecially, because she stood with her nose so formidable againstDamascus: no marvel therefore if the implacable cried out againstthem, Help, 'men of Israel, help!' And, 'Will ye rebel againstthe king?' (Acts 21:28; Neh 2:19). 

For it is the terror, or majesty and fortitude, which God has putupon the church in the wilderness, that makes the Gentiles sobestir them to have her under foot. Besides, they misapprehendconcerning her, as if she was for destroying kings, for subvertingkingdoms, and for bringing all to desolation, and so they setthemselves against her, 'crying, These that have turned the worldupside down are come hither also; whom Jason hath received: andthese all do contrary to the decrees of Caesar, saying that thereis another king, one Jesus' (Acts 17:5-7). Indeed, the very nameof Jesus is the very tower of the Christian church, and that bywhich she frights the world, but not designedly, but through theirmisunderstanding; for neither she, nor her Jesus, is for doingthem any hurt; however, this is that which renders her yet intheir eye 'terrible as an army with banners' (Cant 6:10). How thencould she escape persecution for a time, for it was the policyof Jeroboam (1 Kings 12:26-28). And it is yet the policy of thenations to secure themselves against this their imagined danger, and therefore to use all means, as Pharaoh did, to keep this peoplelow enough, saying, 'Come on, let us deal wisely with them, lestthey multiply, and it come to pass that when there falleth out anywar, they join also to our enemies, and fight against us, and soget them up out of the land' (Exo 1:10). 

But could the house of Lebanon, though a fortified place, assaultDamascus? Could it remove from the place on which God had setit? It only was a place of defence for Judah, or for the worshipof the temple. And had the adversary let the temple-worship andworshippers alone, the shields and targets in the house of the forestof Lebanon had not been uncovered, had not been made bare againstthem. The same may now be said of the church in the wilderness, she moveth no sedition, she abideth in her place; let hertemple-worshippers but alone, and she will be as if she were notin the world; but if you afflict her, 'Fire proceedeth out oftheir mouth and devoureth their enemies; and if any man will hurtthem, he must in this manner be killed' (Rev 11:5). And so die bythe sword of the Spirit. But because the weapons of the church, though none of them are carnal, be so talked of in the world, theblind are yet more afraid of her than they in this manner are liketo be hurt by her, and therefore they of old have peeled, [5] andpolled, and endeavoured to spoil her all along, sending theirservants, and saying to their bailiffs and sheriffs, 'Go--toa nation scattered and peeled, to a people terrible from theirbeginning, --a nation meted out and trodden down, whose land therivers 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 hostsof a people scattered and peeled, and from a people terrible fromtheir beginning hitherto; a nation meted out and trodden underfoot, whose land the rivers have spoiled, to the place of the nameof the Lord of hosts, the Mount Zion' (Isa 18:7). 

Now thus did the house of the forest of Lebanon provoke; it was builtdefensively, it had a tower, it had armour; its tower confrontedthe enemy's land. No marvel then, if the king of Assyria so threatenedto lay his army on the sides of Lebanon and to cut down the tallcedars thereof (Isa 37:24). 

The largeness, therefore, and prowess of the church, by reason ofher inherent fortitude and the valorous acts that she hath done bysuffering, by prayer, by faith, and a constant enduring of hardshipfor the truth, doth force into the world a belief, through theirown guilt and clamours of conscience against them for theirdebaucheries, that this house of the forest of Lebanon willdestroy them all when she shall be delivered from her servitude. 'Come now, therefore, ' saith Balak to Balaam, and 'curse me thispeople, ' if peradventure I may overcome them: when he might havelet them pass peaceably by, and they would not have lifted up afinger against him. Wherefore, from all these things it appearsthat the house of the forest of Lebanon was a type of the churchin the wilderness. 

CHAPTER IV. 

OF THE MATERIALS OF WHICH THE HOUSE OF THE FOREST OF LEBANON WASMADE. 

The foundation of the house of the forest of Lebanon was of thesame great stones which were laid in the foundation of the templeof the Lord (1 Kings 7:2-11). And this shows that the church in thewilderness has the same foundation and support as had the templethat 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 foundationis the same, what is it but to show also that she, though in anafflicted condition, shall certainly stand; 'The gates of hell shallnot prevail against it' (Matt 16:18). Her confronting idolatrousnations is therefore a sign of her troubles, not any prediction ofa 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 amanner, in this house of the forest of Lebanon, nothing but pillars, and beams, great timber, and thick beams, and of those was the housebuilded; 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 partof the house; all was plain, without garnish, fitly representingthe state of the church in the wilderness, which was clothed withsackcloth, covered with ashes, wearing her mourning weeds, withher tears upon her cheeks, and a yoke or band about her neck (Isa52:1, 2, 61:3). 

By this kind of description we may also note with what kind ofmembers 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 ofwhich this church was compacted! they were all pillars, strong, bearing up the house against wind and weather; nothing but fireand sword could dissolve them. As therefore this house was madeup of great timber, so this church in the wilderness was made upof 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 theirenemies in the face, they have triumphed in the flames. 

They were pillars, they were pillars of cedar: the cedar is thehighest tree in the world;[6] wherefore in that this house wasmade of cedar, it may be to denote that in the church in thewilderness, however contemned by men, was the highest perfectionof goodness, as of faith, love, prayer, holy conversation, and affection for God and his truth. For indeed none ever showedthe like, none ever showed higher cedars than those that werein Lebanon. None ever showed higher saints than were they in thechurch in the wilderness. Others talked, these have suffered;others have said, these have done; these have voluntarily takentheir 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 theyhave professed (Acts 15:26; Rev 12:11). These are pillars, theseare strong ones indeed. It is meet, therefore, that the church inthe wilderness, since she was to resemble the house of the forestof Lebanon, should be furnished with these mighty ones. 

Cedars! the same that the holiest of all in the temple was coveredwithin, and that house was a figure of heaven, to show that thechurch of God in the wilderness, how base and low soever in thejudgment of the world, is yet the only heaven that God hath amongthe children of men. Here are many nations, many kingdoms, manycountries, and many cities, but the church in the wilderness wasbut one, and she was the heaven that God has here; hence she iscalled, 'Thou heaven. Rejoice over her thou heaven' (Rev 18:20). And again, when the combustion for religion is in the church inthe wilderness it is said to be in heaven--'And there was war inheaven. Michael and his angels fought against the dragon; and thedragon fought, and his angels' (Rev 12:7). 

The church therefore loseth not all her titles of honour, no, notwhen at the lowest, she is God's heaven still; though she maynot be called now a crown of glory, yet she is still God's lilyamongst thorns; though she may not be called the church of Jerusalem, yet she may the church in the wilderness; and though she may notbe called Solomon's temple, yet she may the house of the forestof Lebanon. Cedars! cedars are tall and sweet, and so are themembers of the church in the wilderness. O their smell, theirscent, it hath been 'as the wine of Lebanon' (Hosea 14:5-7). Theythat have gone before have left this smell still in the nostrilsof their survivors, as that both fragrant and precious. 

This house of the forest of Lebanon was builded 'upon four rowsof cedar pillars' (1 Kings 7:2). These four rows were the bottompillars, those upon which the whole weight of the house did bear. The Holy Ghost saith here four rows, but says not how many were ina row. But we will suppose them to allude to the twelve apostles, or to the apostles and prophets, upon whose foundation the churchin the wilderness is said to be built (Eph 2:20). And if so, thenit shows that as the house of the forest of Lebanon stood uponthese four rows of pillars, as the names of the twelve tribes stoodin four rows of precious stones upon Aaron's breastplate when hewent 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, notspecifying any number, therefore as to this we may say nothingcertain, yet I think such a conjecture hath some show of truth init, however, I will leave it to wiser judgments. 

'And it was covered with cedar above, upon the beams that lay onforty-five pillars, fifteen in a row' (1 Kings 7:3). These pillars, as the others, are such upon which the house did also bear; thisis clear, because the beams that lay upon the four rows of pillarsafore-mentioned lay also upon these forty-five. 

It seems, therefore, that these four rows of pillars were theythat were the more outside ones; that is, two rows on this sideof the house and two rows also on that; and that those forty-fivepillars, fifteen in a row, stood in three rows more inward, andso did bear up with the other the beams that were laid upon them, much like to those inner pillars that usually stand in our parishchurches. If so, then the first four rows did seem to be a guardto these, for that, as they stood more to the outsides of thehouse, so more to the weather, and nearer to the first approachof the enemy. 

And this may show that the apostles in their doctrine are notonly a foundation to the forty-five pillars, but a protection anddefence; I say a protection and defence to all the pillars thatever were besides in the church in the wilderness. And it is tobe considered that the four rows are mentioned as placed first, and so were those upon which the thick beams that first were forcoupling of the house were laid; the which most fitly teacheth thatthe office and graces of the apostles were first in the church inthe wilderness, according to 1 Corinthians 12:18. 

These forty-five pillars standing in the midst, by the others, mayalso be to show that in the time of the trouble of the church inher wilderness state, there will be those that will stand by andmaintain her apostolical doctrine, though for so doing they bearthe burthen of the whole. But I read of no chambers for ease orrest in this house, here is no room for chambering. They that werefor being members in the church in the wilderness, must not lookfor 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 ofLebanon was not made for tender skins and for those that cannotlie out of down beds, but for those that were war-like men, andthat were willing to endure hardness for that religion that Godhad set up in his temple, and is fitly answered by that of theapostle: 'Thou, therefore, ' my son, 'endure hardness as a goodsoldier of Jesus Christ. No man that warreth entangleth himselfwith the affairs of this life, that he may please him who hathchosen him to be a soldier' (2 Tim 2:3, 4). Forty-five pillars! Itwas forty-five years that the church was of old in a bewilderedand warlike condition before she enjoyed her rest in Canaan (Josh14:10). Now, as there were forty-five years of trouble, so hereare forty-five pillars for support, perhaps to intimate that Godwill have in his church in the wilderness a sufficient successionof faithful men that, like pillars, shall bear up the truth abovewater all the time of Antichrist's reign and rage. 

The thick beams that lay over-thwart to couple this house ofthe forest of Lebanon together, did bear upon these forty-fivepillars, to show that, by the burden-bearers that have and shallbe in the church of God in the wilderness, the unity of that houseis through the Spirit maintained. And indeed, had it not been forthese pillars, the sufferers, these burden-bearers in the church, our house in the forest of Lebanon, or, more properly, our churchin the wilderness, had before this been but in a poor condition. Thus therefore this church, which in her time is the pillar andground 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 againstthe wall' (Isa 25:4; 1 Tim 3:15). 'Many a time have they afflictedme from my youth, may Israel now say: many a time have theyafflicted me from my youth: yet they have not prevailed againstme' (Psa 129:1, 2). 

Thus you see how the house of the forest of Lebanon was a type ofthe church in the wilderness; and you see also by this the reasonwhy the house of the forest of Lebanon had its inward glory lyingmore in great pillars and thick beams than in other ornaments. Andindeed, here had need be pillars and pillars and beams and beamstoo, since it was designed for assaults to be made upon it, sinceit was set for a butt for the marksman, and to be an object forfurious heathens to spend their rage against its walls. 

The glory therefore of the temple lay in one thing, and the gloryof this house lay in another: the glory of the temple lay in thatshe contained the true form and modes of worship, and the gloryof the house of the forest of Lebanon lay in her many pillars andthick beams, by which she was made capable, through good management, to give check to those of Damascus when they should attempt tothrow 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 forthat, they were offensive to him, for that they were placed as afortification against him. Nor is it any allurement to Satan tofavour the mighty ones in the church in the wilderness for thefragrant smell of their sweet graces, nay, both he and his angelsare the more bent to oppose them because they are so sweet-scented. The cedars therefore got nothing because they were cedars at thehands of the barbarous Gentiles--for they would burn the cedars--asthe angels or pillars get nothing of favour at the hands ofAntichrist because they are pillars of and angels for the truth, yea, they so much the more by her are abhorred. Well, but they arepillars for all that, yea, pillars to the church in the wilderness, as the others were in the house of the forest of Lebanon, andpillars they will abide there, dead and alive, when the enemy hasdone what he can. 

The pillars were set in three rows, for so are forty-five whenthey are set fifteen in a row. And they were set in three rows tobear. This manner also of their standing thus was also doubtlesssignificant. But again, they, these pillars, may be set, or placedthus in three rows in the house of the forest of Lebanon, to showthat the three offices of Christ are the great things that thechurch 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 andthe church's salvation are most immediately concerned, and theythat have been most opposed by the devil and his angels. Allheresies, errors, and delusions with which Christ's church has beenassaulted in all ages, have bent themselves against some one orall of these (Rev 16:13, 16). Christ is a priest to save, a prophetto teach, and a king to rule his church (Isa 33:22). But thisAntichrist cannot bear, therefore he attempts to get up into thethrone himself, and to act as if he were one above all that iscalled God, or that is worshipped (2 Thess 2:3, 4; Rev 19:19-21). But behold! here are pillars in three rows, mighty pillars tobear up Christ in these his offices before the world and againstall falsehood and deceit. 

Fifteen in a row, I can say no further than I can see; what thenumber of fifteen should signify I know not, God is wiser thanman; but yet methinks their standing thus should signify a reserve;as suppose the first three that the enemy comes at should bedestroyed by their hands, there are three times fourteen behind;suppose again that they should serve the next three so, yet thereis a reserve behind. When that fine one, Jezebel, had done whatshe could against the afflicted church in her time, yet therewas left a reserve, a reserve of seven thousand that were trueworshippers of God (1 Kings 19:18; Rom 11:4). 

Always when Antichrist made his inroads upon the church in thewilderness, to slay, to cut off, and to kill, yet some of the pillarsstood, they were not all burnt in the fire, nor cut down. Theysaid 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 (Exo3:3). And this reason is, because God has still his fifteens;therefore if Abel falls by the hand of Cain, Seth is put in hisplace (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, Matthiasis at hand to take his office (Acts 1:16-26). God has, I say, asuccession of pillars in his house; he has to himself a reserve. 

Yet again, methinks that there should be forty-five pillars, andbesides them four rows of pillars, and all this to bear up aninvisible burden, for we read of nothing upon the pillars but theheavens and roof. It should be to show that it is impossible thata carnal heart should conceive of the weight that truth lays uponthe conscience of a believer. They see, nothing, alas, nothingat all, but a beam, a truth, and, say they, are you such foolsto stand groaning to bear up that, or what is contained therein?They, I say, see not the weight, the glory, the weight of glorythat is in a truth of God, and therefore they laugh at them thatwill count it worth the while to endure so much to support it fromfalling to the ground. [7] Great pillars and beams, great saintsand great truths, are in the church of God in the wilderness; andthe 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 asthis tabernacle and ark were to be carried hither and thither, according to the appointment of God, so were these beams to beby these pillars borne up, that therewith the house might be girttogether, kept uniform, and made to stand fast, notwithstandingthe 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; 'Andthere were windows in three rows, and light was against light inthree 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, andfrom those that are therein. 

The windows here are figures of the Word of God, by which lightthe light of life is let into the heart; through that, the glassof these windows, the beams of the Sun of righteousness shine intothe church. Hence the word is compared to glass, through whichthe glorious face of Christ is seen (2 Cor 3:18). This, therefore, this house of the forest of Lebanon had; it had windows, a figureof that Word of God, through, and by which, the church in thewilderness sees the mind of God, and so what while there she oughtto believe, do, and leave undone in the world. 

This house had plenty of windows--three rows of windows on bothsides the house. In three rows; by these windows in three rowsperhaps was prefigured how into the church in the wilderness wasto shine the doctrine of the Trinity: yea, to signify that she wasto be possessed with that in her most low state, and when underher greatest clouds. The doctrine of the Trinity! that is thesubstance, 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, theman is made a Christian; and he that has not this doctrine, hisprofession is not worth a button. You must know that sometimes thechurch in the wilderness has but little light, but the diminutionof her light is not then so much in or as to substantials, as itis as to circumstantial things; she has then the substantials withher, 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, ingiving 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 regeneratingof us, that we may be made able to lay hold of the love of theFather by his Son, and so enjoy eternal life by grace. This doctrinewas always let in at these windows into the church in the wilderness, for to make her sound in faith, and hearty in obedience; as alsomeek and patient in temptation and tribulation. And as to thesubstance of Christianity, this doctrine is sufficient for anypeople, because it teaches faith, and produceth a good moral life. These therefore, if these doctrines shine upon us, through thesewindows of heaven, so as that we see them, and receive them, theymake us fit to glorify God here, and meet to be glorified of, and with him hereafter. These lights, therefore, cause that theinhabitants of this church in the wilderness see their way throughthe dark pitch night of this world. For as the house of the forestof Lebanon, this church of God in the wilderness had always herlights, or windows in these three rows, to guide, to solace, andcomfort her. 

This house therefore, is thus discriminated and distinguishedfrom all other houses in the world; no house, that we read of inthe Bible, was thus adorned with light, or had windows in threerows, 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 peoplethat dwelt in a forest, or wood, as the inhabitants of the house ofthe 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 withoutwindows, is one of the worst of conditions. This also is the reliefthat 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 flockof thine heritage, which dwell solitary in the wood, ' &c. (Micah7:14). 

To be, as was said, in a wood, and without light too, is acondition very desolate: the Egyptians found it so, for all theywere in their houses (Exo 10:21, 23). But how much more then isthat people's case to be lamented that are under persecution, buthave not light in three rows to guide them. But this is not thestate of the church in the wilderness; she has her windows in threerows, to wit, the light of the face of the Father, the light ofthe 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 hercomfort and consolation, though now in the forest of Lebanon. 

'And light was against light in three ranks. ' This is an additionalaccount of the windows that were in the house of the forest ofLebanon. Before he said she had windows in three rows, but now headds 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 inboth 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 setin a military posture; we read of potsherds striving with potsherds;and why may it not as well be said, 'light was against light' (Isa45:9). 

But we will pursue our design. Here is opposition insinuated;in the margin it is 'sight against sight'; wherefore the lightsthus placed in the house of the forest of Lebanon give me anotherencouragement, to think that this house was a type of the churchin 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 thatwhich was the object of the rage of the king of Assyria, becauseit stood in his way to hinder his ruining Jerusalem; so the spiritand faithfulness of the church of God in the wilderness standsin the way, and hinders Antichrist's bringing of the truth to theground. 

And as the enemy brake into Lebanon, and did set fire to hercedars, so the boar, the Antichrist, the dragon, and his angels, got into the church in the wilderness (Psa 80:13; 2 Thess 2:4; Rev12:7). This being so, here must needs be war; and since the war isnot carnal but spiritual, it must be made by way of controversy, contention, disputation, argument, reasonings, &c. Which were theeffect of opposite apprehensions, fitly set out in this house ofthe 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 thelife, how it would be in the church in the wilderness. And supposethey were the truly godly that made the first assault, can theybe blamed? For who can endure a boar in a vineyard; a man of sinin a holy temple; or a dragon in heaven? What then if the churchmade the first assault? Who bid the boar come there? What had heto do in God's house? The church, as the house of the forest ofLebanon, would have been content with its own station; and breadand water will serve a man, that may with peace enjoy his delightsin other things. But when privilege, property, life, delight, heaven, and salvation, comes to be intruded, no marvel if thewoman, though but a woman, cries out, and set her light againstthem; had she seen the thief, and said nothing, she had been farworse. 

I told you before that by the windows is meant the Word, which iscompared 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 thereforenot the Word, but opposite apprehensions thereabout, that theHoly Ghost now intends; for he saith not that window was againstwindow, respecting the true sense of the Word, but light was againstlight, respecting the divers notions and apprehensions that menof opposite spirits would have about the Word. Nor are we to takethis word light, especially in the antitype, in a proper but in ametaphorical sense, that is, with respect to the judgment of bothparties. Here is the true church, and she has the true light; herealso is the boar, the man of sin, and the dragon; and they see bytheir way, and yet, as I said, all by the self-same windows. Theythat are the church do, in God's light, see light; but they thatare 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 isagainst light, ' and sight against sight in this house. For thereare that known nothing but what they know naturally as brutes (Psa92:6; Jer 10:8, 14, 21; Jude 10). 

No marvel then if there is here a disagreement; the beast can butsee as a beast, but the church is resolved not to be guided bythe eye of a beast, though he pretends to have his light by thatvery window by which the church has hers. The beast is moon-eyed, and puts darkness for light, yea, and hates the light that is soindeed;[8] but the saints will not hear him, for they know thevoice of their Lord (Isa 5:20; John 3:20). How then can it be butthat light should be against light in this house, and that in amilitary posture? And how can it be but that here 'every battle ofthe warrior' should be 'with confused noise, and garments rolledin 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 theyon both sides are resolved to stand by their way. The church isconfident, the man of sin is confident; they both have the samewindows to see by, and so they manage their matters; yet not sosimply by the windows, as by their divers judgments they make ofthat which shineth in at them. Each one therefore hath the trueand false profession, will be confident of his own way; he thatwas right, knew he was right; and he that was wrong, thought hewas right, and so the battle began. 'There is a way that seemethright unto a man, but the end thereof are the ways of death' (Prov14:12). 

Nor is it in man to help it; there has been reasoning, there hasbeen disputing, there has blood also been spilt on both sides, through the confidence that each had of the goodness of his ownway; 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 havethings go on thus in the world, till his words shall be fulfilled:'The deceived, and the deceiver, are his' (Job 12:16). Thingstherefore 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 theirlight to the ground. Therefore he says also, that he 'will giveunto Gog a place there of graves in Israel, and it shall be calledthe valley of Hamon-gog' (Eze 39:11). 

God will get himself great glory by permitting the boar, the manof sin, and the dragon, to revel it in the church of God; forthey, by setting up and contending for their darkness and callingof it the light, and by setting of it against that light, whichis light in very deed, do not only prove the power of truth whereit is, but illustrate it so much the more. For as black setsoff white, and darkness light, so error sets off truth. He thatcalls a man a horse, doth in conclusion but fix the belief of hishumanity[9] so much the more in the apprehension of all rationalcreatures. 

'Light against light in three ranks. ' The three ranks on thechurch's side signify her light in the Trinity, as was said, andin the three offices of Christ; and the ranks against these threeranks be to signify the opposite apprehensions of the enemy. Theydiffer also about the authority of the Word, and ordinances, aboutthe 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 theforest of Lebanon was therefore a significative thing, wiselybuilt and fit for the purpose for which it was designed, whichwas to show what afterward would be the state of the church in thewilderness. Nor could anything in the temple more aptly expressitself in a typical way, as to any of the things concerning NewTestament matters, than doth this house of the forest of Lebanon, as to the things designed to be signified thereby. It speaks, canwe but hear: it points to things, as it were with a finger, havewe but eyes to see. 

It is not therefore to be wondered at that we hear both partiesplead so much for their authority, crying out against each other, as those that destroy religion. So doth the church, so doth theman of sin. The living child is mine, saith one; nay, but the deadchild is thine, and the living child is mine, says the other. Andthus they spake before the king (1 Kings 3:16-22). Now this couldnot be, were there not different apprehensions here; light againstlight then is the cause of all this; and here is 'light againstlight 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 beatenback by the power of the truth; for thus it is said of the dragonand his angels, they fought and prevailed not. Therefore therewill, there must, there cannot but be a spiritual warfare here, and that until one of the two are destroyed, and their body givento the burning flame (Dan 7:11; Rev 19:20). 

CHAPTER VI. 

OF THE DOORS AND POSTS, AND THEIR SQUARE, WITH THE WINDOWS OF THEHOUSE OF THE FOREST OF LEBANON. 

'And all the doors and posts were square, with the windows. ' Thedoors, they were for entrance, the posts were the support of thedoors, and the windows were, as was hinted before, for light. Nowhere 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 thefashion of the things themselves; or, 2. With reference to theuniform order of the whole. 

In the first sense was the altar of burnt-offering, the altar ofincense, 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, thatis for an uniform order. The whole fabric, as the doors, posts, and windows, presented themselves to beholders in an exact uniformorder, and so right delectable to behold. Hence we may gatherthat this house of the forest of Lebanon was so exactly built, and consequently so complete to view, that it was alluring to thebeholders; and that the more, for that so pretty a fabric shouldbe found in a forest or wood. A lily among thorns, a pearl ona dunghill, and beauty under a veil, will make one turn aside tolook on it. 

Answerable to this, the church, even in the wilderness, or underpersecution, is compared not only to a woman, but to a comelyand delicate woman. And who, that shall meet such a creature ina wood, unless he feared God, but would seek to ravish and defileher. 

Therefore I say, that which is here said to be square, must beunderstood to be so, as to prospect and view, or right taking tothe eye. 

Thus therefore they are allured, and think to defile her in thebed of love; but coming to her, and finding of her chaste, andfilled with nothing but armour, and men at arms, to maintain herchastity, nolens volens--their fleshly love is turned into cruelrage, and so they go to variance. 

'I have likened, ' says God, 'The daughter of Zion to a comelyand delicate woman' (Jer 6:2). But where is she? O! she is in thefield, in the forest among the shepherds. But what will they dowith 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 ofLebanon, as well as the fortitude thereof, was a temptation to theenemy to come to take it into their possession; especially sinceit stood, as it were, on the borders of Israel, and so faced theenemy's country. 

Thus the church, though in her weeds of widowhood, is become thedesire of the eyes of the nations; for indeed her features aresuch, considering who is her head, where mostly to the eye beautylies, that whoso sees but the utmost glimpse of her, is easilyravished with her beauties. See how the prophet words it--'Manynations are gathered together against thee, that say, Let her bedefiled, and let our eye look upon Zion' (Micah 4:11). 

The church, the very name of the church of God, is beautiful inthe world; and, as among women, she that has beauty has her headdesired, if it might be, to stand upon another woman's shoulders;so this, and that, and every nation that beholds the beauty of thechurch, would fain be called by that name. The church, one wouldthink, was but in a homely dress when she was coming out ofcaptivity; and yet then the people of the countries desired to beone with her. 'Let us [said they to Zerubbabel, and to the fathersof 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 alsoremain with herself, as this comely prospect of the house of theforest of Lebanon abode with it, whoever beheld or wished forit. The beauty therefore of this house, though it stood in theforest, was admirable; even as is the beauty of the church in thewilderness, though in a bewildered state. 

Hear the relation that the Holy Ghost gives of the intrinsic beautyof the church, when she was to go to be in a persecuted state; shewas 'clothed with the sun, and the moon under her feet, and uponher head a crown of twelve stars' (Rev 12:1). And yet now thedragon stood by her (Rev 12:4). But I say, Here is a woman! letwho will attempt it, show such another in the world, if he can. [10]

They therefore that have any regard to morality, civility, or toceremonial comeliness, covet to be of the church of God, or toappropriate that glorious title to themselves. And here, indeed, Antichrist came in; she took this name to herself; and though shecould not come at the sun, nor moon, nor stars, to adorn herselfwith them, yet she has found something that makes her comely inher followers' eyes. See how the Holy Ghost sets her forth. She'was arrayed in purple and scarlet colour, and decked with goldand 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 notallow this slut to run away with this name, therefore she getsupon the back of her beast, and by him pushes this woman into thedirt; but because her faith and love to her husband remains, sheturns again, and pleads by her titles, her features, and ornaments, that she, and she only, is she whose square answereth to the squareof her figure, and to the character which her Lord hath given ofhis own, and so the game began. For so soon as this mistress becamea dame in the world, and found that she had her stout abettors, she attempts to turn all things topsy-turvy, and to set them andto make of them what she lists. And now she will have an altarlike that which was Tiglath-pileser's. Now must the Lord's brazenaltar be removed from its place, the borders of the basis must becut off, and the laver removed from off them; the molten sea mustalso now be taken off the backs of the brazen oxen, where Solomonset 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 herown conceit than seven men that can render a reason. Now also thecovert for the Sabbath must be turned to the use of the king ofAssyria, &c. (2 Kings 16:18). Thus has the beauty of God's churchbetrayed her into the hands of her lovers, who loved her forthemselves, for the devil, and for the making of her a seat, athrone for the man of sin. And poor woman, all her struggling andstriving, and crying out under the hands of these ravishers, hasnot, as yet, delivered her, though it has saved her life (Deut22:25-27). 

But though thus it has been with Christ's true church, and willbe as long as his enemy Antichrist reigns, yet the days will comewhen her God will give her her ornaments, and her bracelets, andher 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 FORESTOF LEBANON. 

To be sure it was not superfluously done of the Holy Ghost to makerepetition of these words, 'And light was against light in threeranks, ' therefore something is intended in the adding of themagain that was not intended by the first mentioning of them (1Kings 7:4, 5). 

I have told you what I thought was intended by the first rehearsalof them, namely, to show how Antichrist got in with his sensuality, and opposed it to the true light of the Word of God, exaltinghimself above God, and also above all Divine revelation; this washis light against light. But, I say, why is it repeated? For hesaith, 'Light was against light in three ranks' again. Truly, Ithink it is repeated to show the evil effects the first antichristianopposition would have in the church of God, towards the end of herwilderness state. For, 'light against light' now, for that it ishere repeated, is to show us some new thing, or, as far as woodand windows can speak, to let us understand what would be theconsequence of those antichristian figments[11] that were broughtinto the church at first by him. 

For can it be imagined but that, since so much confusion wasbrought into the church, some of the truly godly themselves wouldbe much damnified thereby? The apostle says, 'Evil communicationcorrupts good manners' (1 Cor 15:33). And that 'their word willeat as doth a canker' (1 Tim 2:17). Mischief therefore must needsfollow 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 remainthere; also we count it no wonder to see some of the effects uponthe rafters, beams, and some of the principal posts thereof. Thecalf that was set up at Dan defiled that people until the captivityof the land (Judg 18:30). 

And I say again, since light against light was so early in thechurch in the wilderness, and has also been there so long, andagain, since many in this church were both born and bred thereunder these oppositions of light, it is easy to conclude thatsomething of the enemy's darkness might be also called light bythe sincere that followed after. For by antichristian darkness, though they might call it light, the true light was darkened, andso the eye made dim, even the eye of the truly godly. Also the HolyGhost did much withdraw itself from the church, so the doctrines, traditions, and rudiments of the world took more hold there, andspread themselves more formidably over the face of that wholechurch. For after the first angel had sounded, and the star wasfallen from heaven to the earth, and had received the key of thebottomless pit, and had opened the mouth thereof, the smoke cameout amain. This angel was one of the first dads of antichristianism, and this smoke was that which they call light, but it was 'lightagainst light. ' 'And he opened the bottomless pit, and there arosea smoke out of the pit, as the smoke of a great furnace, and thesun 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 thebreathings of the Holy Ghost. The smoke I take to be the doctrinesand traditions of Antichrist; that which was, as I said before, put for light against the true light of the Word. Now, since thesun and the air were darkened by this smoke, yea, and so darkenedas that the sun, nor moon, nor stars, nor day, nor night, couldshine for a third part of them; no marvel though the true worshippershere were benighted, or, at least, had but little light to walkby; yea, I have known some that have been born and bred up insmokey holes, that have been made, both in smell and sight, tocarry the tokens of their so being bred about them. 

And I say again, as to what is now under our consideration, nomarvel if they that breathed in this church in the wilderness, after the smoke came out of this pit, sucked in the smoke with theair until it became natural to them. A house annoyed with smoke isa great offence to the eyes, whose light being thereby impaired, the judgment also, since that, as to visibles, is guided by theeye, must needs be in danger of being in part misled. And thisbeing the effect of light against light at first, is the cause ofwhat to this day we see in the church among the true brotherhood. For as a cause produceth an effect, so oftentimes an effect setson 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. Itis antichristian that opposes the Christian light still. But, asbefore, the darkness that opposed the light was in the antichristians, now that darkness is got into the Christians, and has set themagainst one another. Light therefore against light now is inthe Christians, truly prefigured by that which was in the houseof the forest of Lebanon. Witness the jars, the oppositions, thecontentions, emulations, strifes, debates, whisperings, tumults, and condemnations that, like cannon-shot, have so frequently onall sides been let fly against one another. 

Shall I need to mention particularly contests many years past, andpresented to us in print? Words and papers now in print, as alsothe many petty divisions and names amongst us, sufficiently makethis manifest. Wherefore light against light in this last place, or where it is thus repeated, cannot, I think, be more fitlyapplied than to that now under our consideration; that is to say, than to the opposite persuasions, different apprehensions, andthwart conclusions, that are constantly drawn from the same textsto maintain a diverse practice. Though we are to acknowledge withthankfulness that this opposition lies not so much in fundamentalsas in things of a lesser import. 

The godly all hold the head, for there Antichrist could neverdivide them; their divisions therefore are, as I said, only aboutsmaller things. I do not say that the antichristian darknesshas done nothing in the church as to the hurting it in the greatthings of God. But, I say, it has not been able to do that whichcould sever their Head from them, otherwise there appears eventoo much of the effect of his doings there. For even, as to theoffices of our Lord, some will have his authority more large, somemore strait. Some confine his rules to themselves and to theirmore outward qualification, and some believe they are extendedfurther. Some will have his power in his church purely spiritual, others again would have it mixed. Some count his Word perfect andsufficient to guide in all religious matters, others again holdthat an addition of something human is necessary. Some are forconfining of his benefits, in the saving effects of them, only tothe elect, others are for a stretching of them further. I mighthere multiply things, but that light against light is now amongthe godly as light against light was in the house of the forestof Lebanon, is not at all to be questioned. 

This therefore may stand for another argument to prove that thehouse of the forest of Lebanon was a type of the church in thewilderness. 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, yetit has eclipsed the glory of things. By two lights a man cannotsee this or that thing so exactly as by one single light; no, theyboth make all confused though they make not all invisible (Matt6:22, 23). 

As, for instance, sun-light and moon-light together, fire-light andsun-light together, candle-light and moon-light together, makethings more obscure than to look on them by a single light. TheWord reflecting upon the understanding, without the interposing ofman's traditions, makes the mind of God to a man more clear thanwhen attended with the other. How much more then when light shallbe against light in three ranks? Christ in his offices, blessedbe God, is to this day known in his church, notwithstanding thereis yet with us light against light in three ranks. But in thesethings he is not so distinctly, fully, and completely known, as hewas before the church went into the wilderness. No, that knowledgeis lost to a 'third part' of it, as was also showed before (Rev8:12). 

Things therefore will never be well in the church of God so longas there is thus light against light therein. When there is butone Lord among us and his name One, and when divisions, by theconsent of the whole, are banished, I mean, not persecuted, butabandoned in all by a joint consent, and when every man shallsubmit his own single opinion to those truths, that by their beingretained are for the health of all, then look for good days, andnot until then. For this house of the forest of Lebanon, in which, as you see, there is 'light against light in three ranks, ' wasnot built to prefigure the church in her primitive state, but toshow us how we should be while standing before the face of thedragon, and while shifting for ourselves in the wilderness. 

And although by her pillars, and beauty, and tower, aye, and byher facing the very metropolitan of her enemies, she showeth thatthe true grace of God is in her, and a strength and courage thatis invincible, yet for that she has also affixed to her station'Light against light in three ranks. ' It is evident her eye isnot so single, and consequently that her body is not so full oflight, as she will be when her sackcloth is put off, and as whenshe has put on her beautiful garments. For then it is that hermoon is to shine as the sun, and that the light of her sun is tobe sevenfold, even as the light of seven days, then, I say, 'Whenthe Lord bindeth up the breach of his people, and healeth thestroke of their wound' (Isa 30:26). 

You know that a kingdom flourishes not so long as it is the seatof war, but when that is over peace and prosperity flourishes. Thishouse, as has been hinted, was a type of the church in a wood, aforest, a wilderness. 

CHAPTER VIII. 

OF THE SHIELDS AND TARGETS THAT WERE IN THE HOUSE OF THE FORESTOF LEBANON. 

As this house of the forest of Lebanon was that which, in thegeneral, prefigured the state of the church in the wilderness, so it was accoutered with such military materials as suited herin such a condition, that is to say, with shields, and targets;consequently with other warlike things. 'And king Solomon made twohundred targets of beaten gold, six hundred shekels of gold wentto 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' (1Kings 10:16, 17; 2 Chron 9:15, 16). 

This supposes that the house of the forest of Lebanon wouldbe attacked by the enemy. And good reason there was for such asupposition, since it was built for defence of that worship thatwas set up in the church. Hence it is said, when the enemy used tocome with his chariots and horsemen against them, that they 'didlook in that day to the armour of the house of the forest' (Isa22:7, 8). That was, to see how they were prepared at Lebanon, tomake resistance against their foes, and to secure themselves andtheir religion from that destruction that by the enemy was designedshould be made upon both. And thus again, or in this thing, thehouse of the forest of Lebanon shows that it was a figure of thechurch of the wilderness; for she also is furnished with suchweapons as were counted by the wisdom of God necessary for thesecurity of the soul, and Christian religion, to wit, 'the weaponsof our warfare, ' 'the whole armour of God' (2 Cor 10:4). 

For though this house of the forest of Lebanon was a place ofdefence, yet her armour is described and directed too, both as tomatter and to measure. It was armour made of gold, such armour, and so much of it. And it was made by direction of Solomon, whowas a type of Christ, by the power of whose grace and working ourarmour is also provided for us, as in the texts afore-mentionedmay appear. By this description, therefore, of the armour of thehouse of the forest of Lebanon we are confined, that being a typeto the armour of God, in the antitype thereto for the defenceof the Christian religion. We then may make use of none but thearmour of God for defence of our souls, and the worship of God;this alone is the golden armour provided by our Solomon, and putin the house of the forest of Lebanon, or rather in the church inthe wilderness, for her to resist the enemy withal. 

Two hundred targets. There is but little mention made of targetsin the Bible, nor at all expressly how they were used, but once;and that was when Goliah came to defy Israel, he came, as withother warlike furniture, so 'with a target of brass between hisshoulders' (1 Sam 17:6). A target, that is, saith the margin, agorget. A gorget is a thing wore about the neck, and it servethin that place instead of a shield. Wherefore in some of your oldBibles, that which in one place is called a target, in another iscalled 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 itwas to guard the upper part of the back and shoulders from thearrows of their enemies, that were shot into the air, to the intentthey might fall upon the upper part of the body. 

The shields were for them which drew bows, and they were to catchor beat off those arrows that were levelled at them by the enemybefore. 'Asa had' at one time 'an army of men that bare targets andspears, out of Judah three hundred thousand, and out of Benjaminthat bare shields, and drew bows, two hundred and fourscorethousand' (2 Chron 14:8). 

I cannot tell what the target should signify here, unless it wasto show that those in the type were more weak and faint-heartedthan those in the antitype: for in that this gorget was preparedfor some back part of the body, it supposed the wearers subjectto run away, to flee. But in the description of the Christianarmour, we have no provision for the back; so our men in the churchin the wilderness are supposed to be more stout. Their face ismade strong against the face of their enemies, and their foreheadsstrong against their foreheads (Eze 3:8, 9). The shield was a typeof the Christian faith, and so the apostle applies it. The whichhe also counteth a principal piece of our Christian armour when hesaith, 'Above all taking the shield of faith, wherewith ye shallbe able to quench all the fiery darts of the wicked' (Eph 6:16). These targets and shields were made of gold, to show the excellentworth of this armour of God; to wit, that it is not carnal butspiritual, not human but divine; nor common or mean, but of aninfinite value. Wherefore James, alluding to this, saith, 'Hearken, my beloved brethren, Hath not God chosen the poor of this worldrich in faith, ' (hath he not given them this golden shield) andmade them 'heirs of the kingdom which he hath promised to themthat love him?' (James 2:5). 

Faith! Peter saith, faith, in the very trial of it, is much moreprecious than is gold that perisheth. If so, then what is thatworth, or value, that is in the grace itself? (1 Peter 1:7). Thisalso is that which Christ intends when he says, 'buy of me goldtried in the fire, that thou mayest be rich' (Rev 3:18). 

And methinks the apostles and the Lord Jesus Christ do in all theseplaces allude to the shields, the shields of gold, that Solomonmade, and put in the house of the forest of Lebanon; which house, as I have showed, was that which indeed prefigured the state ofthe 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 thechurch makes with Antichrist is rather defensive than offensive. Shields and targets are weapons defensive, weapons provided forself-preservation, not to hurt others with. A Christian also, ifhe can but defend his soul in the sincere profession of the truereligion, doth what by duty, as to this, he is bound. Whereforethough the New Testament admits him to put on the whole armour ofGod, yet the whole and every part thereof is spiritual, and onlydefensive. True, there is mention made of the sword, but that sword'is the Word of God' (Eph 6:17). A weapon that hurteth none, noneat all but the devil and sin, and those that love it. Indeed itwas made for Christians to defend themselves, and their religionwith, against hell and the angels of darkness. These two piecesof armour then that Solomon the king did put into the house ofthe forest of Lebanon, were types of the spiritual armour thatthe church in the wilderness should make use of. And as we readof no more that was put there, at least to be typical, so we readof, 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 comeoff a loser. 

Answ. In the judgment of the world this is true; but not in thejudgment of them that have skill, and a heart to use it. For thisarmour is not Saul's, which David refused, but God's, by which thelives of all those have been secured that put it on, and handledit well. You read of some of David's mighty men of valour, thattheir 'faces were like the faces of lions, and' that they 'wereas 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 himthat useth it more lively and active than before. God's armour isno 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 forestof Lebanon. So Christ distributeth his armour to his church. Henceit is said it is given to his to suffer for him. It is given tohis by himself, and on his behalf (Phil 1:29). 

That is, that they might with it fight those battles which heshall manage against Antichrist. Hence they are called the armiesin heaven, and are said to follow their Lord 'upon white horsesclothed in fine linen, white and clean. ' But, as I said, stilltheir 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 hisarmy' (Rev 19:14, 19). It is they that fall on, it is they that pickthe quarrel, and give the onset. Besides, the armour, as I said, is only spiritual; wherefore the slaughter must needs be spiritualalso. Hence as here it is said the Lamb did slay his enemies, bythe sword, spirit, or breath of his mouth; so his army also slaysthem 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 sayagain, so far as any man's person is in danger, it is by wrongmanaging of this war. True, the persons of the Christians arein danger, but that is because of the bloody disposition of anantichristian enemy. But we speak now with reference to the Lamband the army that follows him; and as to them, no man's person isin danger simply as such. Wherefore, it is not men but sin; notmen, but the man of sin, that wicked one, that the Son of Godmakes 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 afraidto 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 churchalone, to enjoy her purchased privileges, and all shall be well. Which privileges of hers, since they are soul concerns, make noinfringement upon any man's liberties. Let but faith and holinesswalk the streets without control, and you may be as happy as theworld can make you. I speak now to them that contend with him. 

But if seasonable counsel will not go down, if hardness of heartand blindness of mind, and so perishing from the way, shall overtakeyou, it is but what you of old have been cautioned of. 'Be wisenow therefore, O ye kings; be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss theSon, lest he be angry, and ye perish from the way, when his wrathis kindled but a little. Blessed are all they that put their trustin him' (Psa 2:10-12). 

Now let this also that has been said upon this head, be anotherargument to prove that the house of the forest of Lebanon was atype of the church in the wilderness. 

CHAPTER IX. 

OF THE VESSELS WHICH SOLOMON PUT IN THE HOUSE OF THE FOREST OFLEBANON. 

Solomon did also put vessels into the house of the forest ofLebanon. '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 accountedof in the days of Solomon' (1 Kings 10:21; 2 Chron 9:20). 

Since it is not expressed what those vessels of pure gold werewhich 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 leavesit to the prudent to make their conjectures; and although I maynot put myself among the number of those prudent ones, yet let metake leave to say what I think in the case. 

First then, negatively, they were not vessels ordained for Divineworship, for as that was confined to the temple, so the vesselsand materials and circumstances for worship were there. I say, thewhole uniform worship of the Jews now was confined to the temple(1 Chron 2:4, 7:12, 15, 16). Wherefore the vessels here mentionedcould not be such as was in order to set up worship here, forto Jerusalem they were to bring their sacrifices; true, they hadsynagogues where ordinary service was done, there the law was read, and there the priests taught the people how they should serve theLord; but for that which stood in carnal ordinances, as sacrificings, washings, and using vessels for that purpose, that was performedat Jerusalem. 

This house, therefore, to wit, the house of the forest of Lebanon, was not built to slay or to offer burnt-offerings or sacrificesin, but as that altar was which the two tribes and an half, builtby Jordan, when they went each to their inheritance, namely, to bea witness of the people's resolutions to preserve true religion inthe church, to themselves, and to their posterity (Josh 22:21-29). Since this house therefore was designed for defensive war, it wasnot requisite that the formalities of worship should be there. [13]

The church in the wilderness also, so far as she is concerned incontention, so far she is not taken up in the practical parts ofreligion (1 Thess 2:2); for religion is not to be practised inthe church in the moments of contention. Let us practise then ourreligion in peace, and in all peaceable ways, and vindicate it byway of contention, that is, when asked or required by opposites torender a reason thereof (Phil 1:7, 17; Acts 22:1). But my contentionmust be, not in pragmatic languages or in striving about words tono profit, but by words of truth and soberness, with all meeknessand fear (Acts 26:24, 25; Titus 3:1, 2; 1 Peter 3:15). 

To practise and defend a practice you know are two things; Ipractise religion in my closet, in my family, in the congregation, but I defend this practice before the magistrate, the king, and thejudge. 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 defendsthat worship, so far she is called an army (Rev 19:14). An armyterrible with banners (Cant 6:4). For God has given a banner to themthat fear him, that it may be displayed because of the truth (Psa60:4). Hence she says to God, 'We will rejoice in thy salvation, and in the name of our God, we will set up our banners' (Psa20:5). 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] Ihave 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 thathouse, were not such as related to worship, to worship simply assuch, then it should seem--

These vessels therefore were for some other use than for formalworship 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 considerto what they are joined in the mention of them. Now I find themjoined in the mention of them with Solomon's drinking vessels, and since as they were made of fine or pure gold, I take them alsoto be vessels of the same kind, namely, vessels to drink in. Nowif we join to this the state of the church in the wilderness, ofwhich, as we have said, this house of the forest of Lebanon was atype, then we must understand that by these vessels were prefiguredsuch draughts as the church has, when in a bewildered or persecutedstate; and they are of two sorts, either, First, Such as areexceeding bitter; or, Second, Such as are exceeding sweet; forboth these attend a state of war. 

First. Such as are exceeding bitter. These are called cups of redwine, signifying blood; also, the cup of the Lord's fury, the cupof 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 awilderness condition, than such cups and draughts as these. Henceshe, as there, is said to be clothed, as was said afore, insackcloth, to mourn, to weep, to cry out, and to be in pain, asis a woman in travail. See the Lamentations and you will find allthis verified. See also Revelation 11:3, 12:2. 

And whoso considers what has already been said as to what thehouse of the forest of Lebanon met with, will find that what ishere inferred is not foreign but natural. For, can it be imagined, that when the king of Assyria laid down his army by the sides ofLebanon, and when the fire was to devour her cedars, also whenLebanon was to be cut down and languish, that these vessels, thesecups, were not then put into her hand. And I say again, sincethe church in the wilderness, Lebanon's antitype, has been sopersecuted, so distressed, so oppressed, and made the seat of somuch war, so much blood, of so many murders of her children withinher, &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 thecup of blood, of fury, of trembling, and of astonishment; witnessher own cries, sighs, tears, and tremblings, with the cries ofwidows, 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 fora truth; namely, that a people whose profession is directly inopposition to the devil and Antichrist, and to all debauchery, inhumanity, profaneness, superstition, and idolatry, when sufferedto be invaded by the dragon, the beast, the false prophet, andwhore, must needs taste of these cups, and drink thereof, to theirastonishment. 

But all these are of pure gold. They are of God's ordaining, appointing, filling, timing, and also sanctified by him for goodto those of his that drink them. Hence Moses chose rather todrink a brimmer of these, 'than to enjoy the pleasures of sin fora season' (Heb 11:25). The sourness, bitterness, and wormwood ofthem, 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 hathmet with, these cups of gold, are of more worth than are all thetreasures of Egypt; they are needful and profitable, and praiseworthyalso, and tend to the augmenting of our glory when the next worldis come (1 Thess 3:3; Rev 2:10; 1 Peter 1:6). Besides they aresigns, tokens, and golden marks of love, and jewels that set offthe 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 provedsound, honest, faithful, and true lovers of God, as also suchwhose graces are not counterfeit, feigned, or unsound, but true, and such as will be found to praise, and honour, and glory, at theappearing 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 thewilderness have gloried in tribulation, taking pleasure in reproaches, in necessities, in persecutions, and in distresses for Christ'ssake (Rom 5:3; 2 Cor 12:9, 10). Yea, this is the reason why they havebidden one another rejoice when they fell into divers temptations, saying, Happy is the man that endureth temptations, and beholdwe 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' (1Peter 4:14). 

These therefore are vessels of pure gold, though they contain suchbitter draughts, and though such as at which we make so many wryfaces before we can get their liquor down. 

Do you think that a Christian, having even this cup in his handto drink it, would change it for a draught of that which is in thehand of the woman that sits on the back of the scarlet-colouredbeast? (Rev 17:3, 4). No, verily, for he knows that her sweet ispoison, and that his bitter is to purge his soul, body, life, andreligion, of death (2 Tim 2:11, 12). 

God sends his love tokens to his church two ways, sometimes by herfriends, sometimes by her enemies. When they come by the hand ofa friend, as by a minister, a brother, or by the Holy Ghost, thenthey 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 tokensto them roughly; the king of Babylon handed these love tokens tothem roughly. They bring them of malice, God sends them of love;they bring them and give them to us, hoping they will be ourdeath; they give us them therefore with many a foul curse, butGod blesses them still. Did not Haman lead Mordecai in his stateby the hand of anger?

Nor is this cup so bitter but that our Lord himself drank deep ofit before it was handed to his church; he did as loving mothersdo, drink thereof himself to show us it is not poison, also toencourage 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 senseof the text in calling them cups; because, though there they haveno name, they are joined with king Solomon's drinking vessels, andbecause as so joined in the type, so they are also joined here;therefore the cup here is called Christ's cup. 'Are ye able todrink of the cup that I shall drink of?' 'Ye shall drink indeedof my cup' (Matt 20:22, 23). Here you see they are joined in acommunion in this cup of affliction, as the cups in one and thesame breath are joined with those king Solomon drank in, which heput 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 theforest of Lebanon, or rather to the church in the wilderness; thereis also a cup, out of which, at times, is drunk what is exceedingsweet. 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 hesaid, the Lord is the portion of my cup. Or rather, 'The Lord isthe portion of mine inheritance, and my cup' (Psa 16:5). This cup, they that are in the church in the wilderness have usually for anafter-draught to that bitter one that went before. Thus, as tendermothers give their children plumbs or sugar, to sweeten their palateafter they have drank a bitter potion, so God gives his the cupsof salvation and consolation, after they have suffered awhile. 'For as the sufferings of Christ abound in us, so our consolationalso aboundeth by Christ' (2 Cor 1:5). 

Hence the apostle assureth himself concerning the affliction ofthem at Corinth; yea, and also promiseth them, that as they werepartakers 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 wasbefore him. 'Thou preparest a table before me, ' said he, 'in thepresence of mine enemies: thou anointest my head with oil; my cuprunneth over' (Psa 23:5). This is that which the apostle callsexceeding; 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 andwinter. Thou hast made the warm beams of thy sun answerable tothe cold of the dark night. This may be also yet signified by thebuilding 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 ofCanaan. Therefore we read of the fruit of Lebanon, of the streamsfrom Lebanon; the scent, the smell, the glory of Lebanon; and alsoof the wine and flowers of Lebanon (Psa 72:16; Hosea 14:6, 7; Isa35:2, 9:13; Nahum 1:4). 

Lebanon! That was one thing that wrought with Moses to desire thathe might go over Jordan; namely, that he might see that goodlymountain, and Lebanon. The glory and excellent beauty of the church, Christ also setteth forth, by comparing of her to Lebanon. 'Thylips, O my spouse, ' says he, 'drop as the honey-comb: honey andmilk are under thy tongue, and the smell of thy garment is likethe smell of Lebanon' (Cant 4:11, 15). This house, therefore, beingplaced here, might be to show how blessed a state God could makethe state of his church by his blessed grace and presence, evenwhile she is in a wilderness condition. 

We will add to this, for further demonstration, that letter ofthat godly man, Pomponius Algerius, an Italian martyr; some ofthe words of which are these:--

'Let, ' saith he, 'the miserable worldly man answer me; what remedyor safe refuge can there be unto him if he lack God, who is thelife and medicine of all men: and how can he be said to fly fromdeath, when he himself is already dead in sin. If Christ be theway, verity, and life, how can there be any life then withoutChrist?

'The sooly[15] heat of the prison to me is coldness; the coldwinter to me is a fresh spring-time in the Lord. He that fearethnot 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 thelove of the Lord?

'The place is sharp and tedious to them that be guilty; but tothe innocent and guiltless it is mellifluous. Here droppeth thedelectable dew; here floweth the pleasant nectar; here runneththe sweet milk; here is plenty of all good things. And althoughthe place itself be desert and barren, yet to me it seemeth a largewalk, and a valley of pleasure; here to me is the better and morenoble part of the world. Let the miserable worldling say, andconfess, if there be any plot, pasture, or meadow, so delightfulto the mind of man, as here. Here I see kings, princes, cities, and people; here I see wars, where some be overthrown, some bevictors, some thrust down, some lifted up. Here is Mount Sion;here I am already in heaven itself. Here standeth first ChristJesus in the front; about him stand the old fathers, prophets, andevangelists, apostles, and all the servants of God; of whom somedo embrace and cherish me, some exhort me, some open the sacramentsunto me, some comfort me, other some are singing about me: and howthen shall I be thought to be alone, among so many, and such asthese be, the beholding of whom to me is both solace and example. For here I see some crucified, some slain, some stoned, some cutasunder, and some quartered, some roasted, some broiled, some putin hot caldrons, some having their eyes bored through, some theirtongues cut out, some their skin plucked over their heads, sometheir hands and feet chopped off, some put in kilns and furnaces, some cast down headlong, and given to the beasts and fowls ofthe air to feed upon. It would, ' said he, 'ask a long time, if Ishould recite all. 

'To be short, divers I see with divers and sundry torments excruciate;yet notwithstanding, all living and all safe. One plaster, onesalve cureth all their wounds, which also giveth to me strengthand life; so that I sustain all these transitory anguishes andsmall afflictions with a quiet mind, having a greater hope laid upin heaven. Neither do I fear mine adversaries which here persecuteme and oppress me, for he that dwelleth in heaven shall laugh themto scorn, and the Lord shall deride them. I fear not thousands ofpeople which compass me about. The Lord my God shall deliver me, my hope, my supporter, my comforter, who exalteth up my head. Heshall smite all them that stand up against me without cause; andshall dash the teeth and jaws of sinners asunder, for he only isall 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). Beye therefore certified (said he, by this his letter to his friends)that our rebukes, which are laid upon us, redound to the shameand harm of the rebukers. In this world there is no mansion firmto me; and therefore I will travel up to the New Jerusalem whichis in heaven, and which offereth itself to me, without payingany fine or income. Behold I have entered already in my journey, where my house standeth for me prepared, and where I shall haveriches, kinsfolks, delights, honours, never-failing. 

'As for these earthly things here present, they are transitoryshadows, vanishing vapours, and ruinous walls. Briefly all isbut very vanity of vanities, whereas hope, and the substance ofeternity to come, are wanting; which the merciful goodness of theLord hath given, as companions to accompany me, and to comfortme; and now do the same begin to work, and to bring forth fruitsin me. I have travelled hitherto, laboured and sweat early andlate, watching day and night, and now my travails begin to cometo effect. Days and hours have I bestowed upon my studies. Beholdthe true countenance of God is sealed upon me, the Lord hath givenmirth in my heart: and therefore in the same will I lay me downin peace and rest (Psa 4). And who then shall dare to blame thisour age consumed; or say that our years be cut off? What man cannow cavil that these our labours are lost, which have followed, and found out the Lord and maker of the world, and which havechanged 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 mostjoyfully, where is this wretched worldly rebel, which blameth usof folly, for giving away our lives to death? O how delectableis this death to me! to taste the Lord's cup, which is an assuredpledge of true salvation; for so hath the Lord himself forewarnedus, saying, the same that they have done to me, they will also dounto you. Wherefore let the doltish world, with his blind worldlings(who in the bright sunshine, yet go stumbling in darkness, beingas blind as beetles), cease thus unwisely to carp against us forour rash suffering, as they count it. To whom, thus, we answeragain, with the holy apostle, that neither tribulation, nor anguish, nor hunger, nor nakedness, nor jeopardy, nor persecution, norsword, 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 tothe shambles (Rom 8). 

'Thus, ' saith he, 'do we resemble Christ our Head, which said thatthe disciple cannot be above his master, nor the servant abouthis Lord. The same Lord hath also commanded that every one shalltake up his cross and follow him (Luke 9). Rejoice, rejoice, mydear brethren and fellow-servants, and be of good comfort, when yefail into sundry temptations; let your patience be perfect in allparts. For so it is foreshowed us before, and is written, thatthey which shall kill you shall think to do God good service. Therefore, afflictions and death be as tokens and sacraments ofour election and life to come. Let us then be glad and sing untothe Lord, when as we, being clear from all just accusations, arepersecuted and given to death; for better it is that we in doingwell do suffer, if it so be the will of God, than doing evil (1Peter 3). We have for our example Christ and the prophets whichspake in the name of the Lord, whom the children of iniquity didquell[16] and murder. And now we bless and magnify them that thensuffered. Let us be glad and joyous in our innocency and uprightness;the Lord shall reward them that persecute us; let us refer allrevengement to him. 

'I am accused of foolishness, for that I do not shrink from thetrue doctrine and knowledge of God, and do not rid myself out ofthese troubles, when with one word I may. O the blindness of man, which seeth not the sun shining, neither remembereth the Lord'swords. Consider therefore what he saith, you are the light ofthe world. A city built on the hill cannot be hid; neither do menlight 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 inanother place he saith you shall be led before kings and rulers. Fear ye not them which kill the body, but him which killeth bothbody and soul. Whosoever shall confess me before men, him willI also confess before my Father which is in heaven; and he thatdenieth me before men, him will I also deny before my heavenlyFather. 

'Wherefore, seeing the words of the Lord be so plain, how, or bywhat authority, will this wise counsellor then approve this hiscounsel which he doth give? God forbid that I should relinquishthe commandments of God and follow the counsels of men. For itis written, Blessed is the man that hath not gone in the way ofsinners, and hath not stood in the counsels of the ungodly, andhath not sit in the chair of pestilence (Psa 1). [17] God forbidthat I should deny Christ where I ought to confess him; I willnot set more by my life than by my soul, neither will I exchangethe life to come for this world here present. O how foolishlyspeaketh he which argueth me of foolishness!'

And a little farther he saith, 'And now let this carnal politiccounsellor, and disputer of this world, tell wherein have theyto blame me. If in mine examinations I have not answered so aftertheir mind and affection as they required of me, seeing it is notourselves that speak, but the Lord that speaketh in us, as hehimself doth fore-witness, saying, When you shall be brought beforerulers and magistrates, it is not you yourselves that speak, butthe Spirit of my Father that shall be in you (Matt 10). Wherefore, ifthe 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 didspeak, and who was I that could resist his will?

'If any man shall reprehend the things that I said, let him thenquarrel with the Lord, whom it pleased to work so in me; and ifthe 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 hewas 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 suchas cannot justly be accused, then must it needs be granted, spiteof their teeth, that they proceeded of the Lord; and then who bethey that shall accuse me--people of prudence? Or who shall condemnme--just judges? And though they so do, yet, nevertheless, theword shall not be frustrate, neither shall the gospel be foolishor therefore decay, but rather the kingdom of God shall the moreprosper and flourish unto the Israelites, and shall pass the soonerunto the elect of Christ Jesus, and they which shall so do shallprove the grievous judgment of God. Neither shall they escapewithout punishment that be persecutors and murderers of the just. 

'My well-beloved, ' saith he, 'lift up your eyes and consider thecounsels 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 hewill draw out his sword and strike with sword, pestilence, andfamine, 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, ashe calls it, his delectable orchard, the prison of Leonine, 12calend. August, anno 1555. As is to be seen in the second volumeof the book of martyrs. [18]

This man was, when he wrote this letter, in the house of the forestof Lebanon, in the church in the wilderness, in the place and wayof contending for the truth of God, and he drank of both thesebitter cups of which I spake before, to wit, of that which wasexceeding bitter, and of that which was exceeding sweet, and thereason why he complained not of the bitter was because the sweethad overcome it--as his afflictions abounded for Christ, so didhis 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 notnow in the combat? And did he not behave himself valiantly? Wasnot his mind elevated a thousand degrees beyond sense, carnalreasons, fleshly love, self-concerns, and the desires of embracingtemporal things? This man had got that by the end that pleasedhim; neither could all the flatteries, promises, threats, orreproaches, make him one listen to or desire to inquire after whatthe world or the glory of it could afford. His mind was captivatedwith delights invisible; he coveted to show his love to his Lordby laying down his life for his sake; he longed to be there wherethere 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 thevessels of the house of the forest of Lebanon, which, I have toldyou, could not be vessels for worship, for that worship that wasordained to be performed at the temple was also confined to that, and to the vessels that were there. Therefore they must be, inall probability, the vessels that I have mentioned, the which yousee 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 bethankful. 

There was also added to this house of the forest of Lebanon, store-cities, chariot-cities, and cities of horsemen, unto whichking 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 timesrevenge the quarrel of his church, even in this world, upon themthat, without cause, should, for their faith and worship, setthemselves against them. For here is a face of threatening revenge, they were store-houses, chariot-cities, cities of horsemen, withcastles and towers. And they stood on the same ground that thishouse was builded upon, even in the forest of Lebanon. We know thatin Israel God stirred up kings who at times suppressed idolatrythere, and plagued the persecutors too, as Jehu, Hezekiah, Josiah, &c. And he has promised that, even in gospel times, kings 'shallhate the whore, --make her desolate and naked, and shall eat herflesh 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 forestof Lebanon, for the help of the church in the wilderness, or, asyou have it in another place, as the serpent cast floods of waterout of his mouth after the woman, 'that he might cause her to becarried away of the flood. And the earth helped the woman, andthe earth opened her mouth and swallowed up the flood which thedragon cast out of his mouth' (Rev 12:15, 16). Thus the Medes andPersians helped to deliver the church from the clutches and stronghand of the king of Babylon. 

This Lebanon, therefore, was a place considerable and a figureof great things; the countenance of the Lord Jesus is compared toit, and so is the face of his spouse, and also the smell of hergarment (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 housewhich he dwelt in, one for the throne of the kingdom, and thisthat was for the house of the forest of Lebanon, of all which thislast is that mentioned. 

'And he made a porch of pillars, the length thereof was fiftycubits, and the breadth thereof thirty cubits; and the porch wasbefore them, and the other pillars, and the thick beam were beforethem' (1 Kings 7:6). This porch was famous both for length, andbreadth, and strength, it was able to contain a thousand men. Itwas 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 Chron11:5; Micah 4:8). 

This tower of David was built for an armoury, whereon there hangeda thousand bucklers, all shields of mighty men. It was fifty cubitslong and thirty broad, a spacious place, a large receptable forany that liked to take shelter there. It was made of pillars, evenas the house within was, or it stood upon pillars. The pillars, youknow I told you before, were to show us what mighty men, or whatmen of mighty grace, God would have in his church in the wildernessfurnished with. And it is worth your observing here also we havepillars, pillars. And he made the porch of pillars, that is, ofpillars 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 enteringporch, less than the space within, so that the pillars, neitheras to number nor bigness, could be seen without, until at leastthey that had a mind to see entered the mouth of the porch. Andby this was fitly prefigured how unseen the strength of the churchunder persecution is of all that are without her. Alas! they thinkthat she will be run down with a push, or, as they said, 'Whatdo these feeble Jews? Will they fortify themselves? Will theysacrifice? Will they make an end in a day? Will they revive thestones out of the heaps of the rubbish which are bunt?' Alas! 'ifa 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 theireyes. David himself could not tell what judgment to make of theway of the world against the people of God, until he went intothe 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, asthey have, so furiously assaulted the same. But what have theygot by all they have done, either against the head or body of thesame? She yet has being in the world, and will have, shall have, though all the nations on earth should gather themselves togetheragainst it. Nor is it the cutting off of many that will make hercease to flourish. Alas, were she not sometimes pruned and trimmedher boughs would stand too thick. Those therefore that are takenaway with God's pruning-hooks are removed, that the under branchesmay grow the better. [19] But, I say, to extinguish her it is invain for any to hope for that. She stands upon pillars, on rocks, on the munition of rocks; stand therefore she must, whether theworld believes it or no. 

'And the other pillars--were before them, ' or, as the margin hasit, 'according to them. ' The other pillars, that is, they moreinward, those that were in the body of the house. Christ dothnot, as the poor world doth, that is, set the best leg before; thepillars that were more inward in the house were as good as thosein the front. It is true some are appointed to death to show tothe world the strength of grace, not that he can help nobody tothat strength but they. The most feeble of his flock, when Christshall stand by and strengthen them, are able to do and bear whatthe strong have underwent. For so he saith. 

And 'the other pillars and the thick beams were' according tothem; nay, 'before them. ' Indeed, they that are left seem weakand feeble if compared to them that have already been tried withfire and sword and all the tortures of men. But that grace bywhich they were helped that have done such mighty acts already, can help those who seem more weak yet to go beyond them. Godstrengtheneth 'the spoiled against the strong, so that the spoiledshall come against the fortress' (Amos 5:9). Or, as another scripturehas it, 'The lame take the prey' (Isa 33:23). So that you see hereis all substance. All here are pillars and thick beams, both inthe house and in the porch. 

The conclusion therefore is:--The true members of the church inthe wilderness are strong, mighty, being made able by the graceof God for their standing, and being also coupled and compactedtogether with the biggest bands or thickest beams that the HolyGhost puts forth to bind and hold this church together. And thereis reason for it. The church is God's tower or battery by whichhe beateth down Antichrist, or if you will have it in the wordsof the prophet, 'Thou art my battle-axe and weapons of war; forwith thee [saith God] will I break in pieces, ' &c. (Jer 51:19, 20). Wherefore, since the church is set for defence of religion, andto be as a battery to beat down Antichrist, it is requisite thatshe 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, herbosom, whereunto her discouraged may continually resort, and takeup and be refreshed. As Abiathar thrust in to David and his menin the wilderness, in the day when Saul had slain his father, andof his brethren, even 'four-score and five persons that did weara 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 hisperson, stands Christ Jesus in the front as Captain of the Lord'shost, and round about him the old fathers, prophets, apostles, and martyrs. This porch, therefore, I take to be a figure of thosecordial and large affections which the church in the wildernesshas to all, and for all them that love the truth, and that sufferand are afflicted for the sincere profession thereof. 

This porch was bigger than that which belonged to the temple bymuch, to show that those that are made the objects of the enemies'rage most are usually most prepared with affection for them thatare in the same condition. Fellow-feeling is a great matter. Itis said of the poor afflicted people that were in Macedonia 'ina great trial of affliction, the abundance of their joy and theirdeep poverty abounded unto the riches of their liberality;[21] forto their power, --yea, and beyond their power, ' they showed theircharity to the destroyed church of Jerusalem (2 Cor 8:1-4). 

And a porch in a forest, or a bosom in a wilderness, is seasonableto them that in the wilderness are faint and weary. Nabal shut uphis doors against David, and therefore he died like a beast. PoorDavid! thou wast bewildered, but this churl had no compassion forthee (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 bythe fury of Jezebel, and thou hast for it thy reward in heaven (1Kings 18:3, 4; Matt 10:42). Ebedmelech, because he had compassionon Jeremiah when he was in the dungeon, God did not only give himhis life for a prey, but promised him the effects of putting histrust in the Lord (Jer 38:7-11, 39:15-18). 

And he made a porch of pillars. The porch is but the entranceof the house, whither many go that yet step not into the house, but make their retreat from thence; but it is because they arenon-residents, they only come to see; or else, if they pretendedmore, it was not from the heart. 'They went out from us, ' saidJohn, 'but they were not of us; for if they had been of us theywould, no doubt, have continued with us; but they went out thatthey might be made manifest that they were not all of us' (1 John2:19). 

And forasmuch as this porch was fifty cubits long, men may take manya 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 areout of view in the porch of this church in the wilderness, butpresently you have them without the door again. 

True, this porch was made of pillars, and so to every one, atfirst entrance, it showed the power of the place; the church inthe wilderness also is so builded that men may see it is ordainedfor defence. Men also, at their first offer to step over the thresholdthere, with mouth profess that they will dwell as soldiers there. But words are but wind; when they see the storm a-coming theywill take care to shift for themselves. This house, or church inthe 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 thatnumbers may there be entertained that, if need be, will quicklywhip out again. Although therefore the porch was made of pillars, yet every one that walked there were not such. The pillars wasto show them, not what they were, but what they should be thatentered into this house. 

The church also in the wilderness, even in her porch or first entranceinto it, is full of pillars, apostles, prophets, and martyrs ofJesus. There also hang up the shields that the old warriors haveused, and are plastered upon the walls the brave achievementswhich they have done. There are also such encouragements therefor those that stand, that one would think none that came thitherwith pretence to serve there would, for very shame, attempt to goback again; and yet, not to their credit be it spoken, they willforsake the place without blushing, yea, and plead for this theirso doing. But I have done with the explicatory part, and concludethat from these ten particulars thus handled in this book, the houseof the forest of Lebanon was a type, or figure, of the church inthe wilderness. 

Nor do I know, if this be denied, how so fitly to apply some ofthese texts which speak to the church, to support her under hertroubles, of the comforts that afterwards she shall enjoy, sincethey are presented to her under such metaphors as clearly denoteshe was once in a wilderness, for instance, 1. 'Sing, O ye heavens; for the Lord hath done it [that is, redeemedhis servant Jacob from his sins and from the hand of the enemy]:shout, ye lower parts of the earth [or church once trampled underfeet]: break forth into singing, ye mountains, O forest, and everytree therein [here is comfort for the church under the name ofa forest, that in which the house we have been speaking of wasbuilt]: for the Lord hath redeemed Jacob, and glorified himselfin Israel' (Isa 44:23). To what, I say, can this text more fitlybe applied, than to the church in the wilderness, put here underthe 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 intimateto us that the house in the forest of Lebanon was the figure ofthe church in this condition. 

2. Again, 'Is it not yet a very little while, and Lebanon shallbe turned into a fruitful field, and the fruitful field shallbe esteemed as a forest? And in that day shall the deaf hear thewords of the book, and the eyes of the blind shall see out ofobscurity, and out of darkness. The meek also shall increase theirjoy in the Lord, and the poor among men shall rejoice in the holyOne of Israel. For the terrible one is brought to nought, andthe scorner is consumed, and all that watch for iniquity are cutoff' (Isa 29:17-20). Lebanon was a forest, but now she must be afruitful field. What means he here by Lebanon but the church underpersecution, and the fruitful field? Mistress Babylon shall becomeas a forest, that is, as the church under distress. But whenshall this be? Why, when the terrible one is brought low and thescorner is consumed, &c. 

What can be more plain than this to prove that Lebanon, even thehouse in the forest of Lebanon, for that is here intended, wasa figure of the church in the wilderness, or in a tempted andpersecuted state. For to be turned into a fruitful field signifiesthe recovering of the afflicted church into a state most quietand 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 prophecyof the flourishing state of Christ's kingdom, who, in the days ofher persecution, is compared to a wilderness, to a desert, and tosolitary places. And she 'shall be glad for them'; for what? forthat she is rid of the dragons, wild beasts, satyrs, screech owls, great owl, and vulture, types of the beasts and unclean birds ofAntichrist (Isa 34:13-15). 

She shall be glad for them that they are taken away from her andplaced far away, for then no lion shall be there nor any ravenousbeast; yea, it is the habitation of dragons, where each lay, shallbe grass, with reeds and rushes, as it is, Isaiah 35. And now 'thelame man shall leap as a hart, and the tongue of the dumb sing;for in the wilderness shall waters break out, and streams in thedesert. ' Read the whole chapter. 

For that the desert and wilderness is thus mentioned, and that toexpress the state of the church in trouble by, it is clear thatLebanon is not excluded, nor the thing that is signified thereby, which, I say, is the church in her low estate, in her forest, orwilderness 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 thefir-tree, and the pine, and the box-tree together' (Isa 41:19). 

Can any think that trees are the things taken care of here? Theyare the men that Antichrist has murdered in his heat and rageagainst Christ, the which God will restore again to his church, when Antichrist is dead and buried in the sides of the pit'smouth. And that you may the better understand he meaneth so, heexpresseth again the state of the church as like to a wildernesscondition, and promiseth that in that very church, now so like awilderness, to plant it again with Christians, flourishing withvariety of gifts and graces, signified by the various nature andname 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 childrenof Israel in the wilderness of old, and implies they shall be ina wilderness again; and as then he gave them water, and deliveredthem from serpents, cockatrices, vipers, dragons, so he will donow, now to his people, his chosen. 

6. 'The Lord shall comfort Zion: he will comfort all her wasteplaces; and he will make her wilderness like Eden, and her desertlike the garden of the Lord; joy and gladness shall be foundtherein, thanksgiving, and the voice of melody' (Isa 51:3). 

See here are Zion's waste places, Zion's wilderness, forest, orLebanon. Next here is a promise that he will comfort her; andwhat doth this suppose but that she was in her wilderness state, uncomfortable at least as to her outward peace, her liberty, andgospel privileges and beauties? Then here is the comparison, bywhich he illustrates his promise as to what degree and pitch hewill comfort her. 'He will make her wilderness like Eden, and herdesert like the garden of the Lord. ' The effects of all which willbe she will have joy and gladness; she will be thankful, and bemelodious in her voice, in her soul to the Lord. This, I say, willfollow upon her deliverance from her desert, her wilderness, herdesolate, and comfortless state: all which is more fully expressedby her repeated hallelujahs (Rev 19:1-6). Which hallelujahs thereare the effect of her deliverance from the rage of the beastand great whore, of whose greatness and ruin you read in the twoforegoing chapters. Now, I say, since the church was to be ina wilderness condition under the gospel; and since we have thishouse of the forest of Lebanon so particularly set forth in theScriptures; 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, toprefigure 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 stateof a professing people. It is allotted to them in this world to beso. The world, and men of the world, must have their tranquilityhere, and must be possest of all; this was foreshown in Esau, whohad of his sons many that were dukes and kings before there wasany king in Israel (Gen 36:31). God so disposing of things thatall may give place when his Son shall come to reign in Mount Zion, and before his ancients gloriously, which coming of his will beat the resurrection, and end of this world, and then shall hissaints 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 apeaceable deportment; 'the earth God hath given to the children ofmen, ' 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 thekingdom 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 maintainit in its greatness and grandeur; but I confess myself an aliento these notions, and believe and profess the quite contrary, andlook for the coming of Christ to judgment personally, and betwixtthis and that, for his coming in Spirit, and in the power of hisword to destroy Antichrist, to inform kings, and so give quietnessto his church on earth; which shall assuredly be accomplished, [23]when the reign of the beast, the whore, the false prophet, and ofthe 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 cursedof God, because she is put in a wilderness state. Alas, that isbut to train her up in a way of solitariness, to make her Canaanthe more welcome to her. Rest is sweet to the labouring man. Yea, this condition is the first step to heaven; yea, it is a preparationto 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 ofEgypt, they were led of God into the wilderness; but why? That hemight have them to a land, that he had espied for them, that hemight 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 ourGod. Do you think that saints that dwell in the world, and thathave more of the mind of God than the world, would, could so rejoicein God, in the cross, in tribulations and distresses, were theynot assured that through many tribulations is the very roadway toheaven (Acts 14:22). 

Let this then encourage the saints to hope, and to rejoice in hopeof the glory of God, notwithstanding present tribulations. Thisis our seed-time, our winter; afflictions are to try us of whatmettle we are made; yea, and to shake off worm-eaten fruit, andsuch as are rotten at core. Troubles for Christ's sake are butlike the prick of an awl in the tip of the ear, in order to hanga jewel there. 

Let this also put the saints upon patience: when we know thata trial will have an end, we are by that knowledge encouraged toexercise patience. I have a bad master, but I have but a year toserve under him, and that makes me serve him with patience; I havebut a mile to go in this dirty way, and then I shall have my pathpleasant and green, and this makes me tread the dirty way withpatience. I am now in my rags, but by that a quarter of a year iscome and gone, two hundred a year comes into my hand, wherefore Iwill wait, and exercise patience. Thus might I multiply comparisons. Be patient then, my brethren; but how long? to the coming of theLord. But when will that be? the coming of the Lord draws nigh. 

'Be patient, ' my brethren, be long patient, even 'unto the comingof the Lord. Behold, the husbandman waiteth for the precious fruitof the earth, and hath long patience for it, until he receive theearly 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 betweenus?'--Ed. 

3. The churches of Christ have suffered under bitter persecution, and been in a wilderness state, from the primitive times, throughPopish days, and under the relentless cruelties suffered by theCovenanters and Nonconformists from the Church of England. As thegospel spreads, it humanizes and softens the hearts even of therebellious. The dread fire no longer consumes the cedars of Lebanon. Still there remains the contemptuous sneer, the scorn, the maliceof the soul, against Christ and his spiritual seed. Not many yearssince the two daughters of an evangelical clergyman, a D. D. , cameout, from strong and irresistible conviction, and united with oneof the straitest sects of Dissenters--the Plymouth Brethren. Theunhappy parent could not brook the insult to his order, and diedinsane. --Ed. 

4. Bunyan not only experienced the richest enjoyments in jail, but it is very probable that his life was saved for a few yearsby his having lain in prison during the violent heat and storm ofpersecution which raged in the early part of the reign of CharlesII. Thus God mysteriously restrains the wrath of man, and makesit to praise him. The damp unwholesome dungeon, intended for hisdestruction, crowned him with peculiar honour, because, as in hisPatmos, he there wrote his immortal book. --Ed. 

5. Pill, to rob; poll, to exact, to extort. 'The church is pilledand polled by its own flocks. '--South, Ser. 11. V. 5. --Ed. 

6. Maundrel measured a cedar which was thirty-six feet six inchesin girth, and one hundred and eleven feet in the spread of itsboughs; the foliage is ever green, and it mounts up to an enormousheight. --Ed. 

7. It is one of the strongest proofs that the human mind is disorderedby sin, that man is by nature senseless to the sublime truths ofChristianity--the beam, the truth which saves the world from uttermoral desolation. What wonders open before the eyes of the youngconvert, stretching far away into that heavenly and eternalfelicity which had been shut out from his vision by the gloom ofdeath! Life and immortality is brought to light. His life, andall other things, become but dross, that he may win Christ, andmaintain his cause in the world. --Ed. 

8. All men have the same Bible, but all have not sought for spiritualdiscernment. The Beast, whether of Rome, Greece, or England, thatlooks through the Word to find some plausible means of tyrannisingover the soul, by preventing man from using his own eyes in seekingsalvation, whether it be by church canons or acts of Parliamentinterfering with the exercise of private judgment, is an enemyto, and hater of, the true light. --Ed. 

9. Humanity, in its usual acceptation, means the inferiority ofman to the divine or angelic nature, but superiority to the mereanimal or brute creation. 'The nature of man, wherein he islesse than God Almighty, and excellynge not withstandyng al othercreatures in erth, is called humanitie. '--Sir T. Eliot. Bunyan'sillustration of the word is curious. --Ed. 

10. A common mode of picturing the virgin Mary for the devotee ofPopery to worship, is a whole length beautiful woman, with raysas 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-favouredharlot establishing a throne for Satan?'--Ed. 

11. Inventions, fictions, fables. --Ed. 

12. The Hebrew words translated in the authorized version of theBible, 'And a target' or gorget 'of brass, ' are rendered, in allthe earlier versions, 'And a shield of brass. ' Perhaps a cuirass; itwas evidently defensive brass armour, worn between the shoulders. --Ed. 

13. No formal service such as that of the temple. While the churchesare in the wilderness, suffering under the fangs of Antichrist, religious services must be adapted to their circumstances. At timesfervent 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 blessGod for giving us the full enjoyment of public worship, even whilein the wilderness. --Ed. 

14. One of the popular delusions of our day is, that all sectshave 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 theQuakers with a persecuting spirit? They had the full opportunitywhen governing Pennsylvania. Who can accuse the Baptists withinjuring those who differed from them when Roger Williams and hisBaptist brethren obtained the charter of Rhode Island, with fullpower to rule themselves by any form of government they preferred?His magna charta concludes with these words, 'And let the saintsof the Most High walk in this colony without molestation, in thename of Jehovah their God, for ever and ever. ' And it has neverbeen violated. Persecution has never sullied its annals. Freedomto worship God was the desire of its founder--for himself and ofall; 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 thispoor prisoner for Christ being confined in a 'soler, ' or room, close under the roof of his prison, in which an Italian sun musthave rendered the heat intense. The word 'sooly' may be derivedfrom 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 ofa sinner. 1. To go in the way of sinners. 2. To enter into theircounsels. 3. To sit in the scorner's seat, here called 'the chairof pestilence. ' This is from the vulgate Latin, which renders itpestilentiae. --Ed. 

18. Pomponius Algerius, born in Capua, a young man of great learning, was student in the University of Padua, where he, not being ableto conceal the verity of Christ's gospel which he learned by theheavenly teaching of God's grace, ceased not, both by doctrineand example of life, to inform as many as he could in the samedoctrine, and to bring them to Christ; for which he was accused ofheresy, and brought to Rome, where he was burned alive. He wrotethis 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 hisPilgrim's Progress!! He takes it from the words, 'In this worldthere is no mansion firm for me, and therefore I will travel up tothe 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 choicestof his saints to pass through such dreadful sufferings in theirway to glory, is a proof that God's ways are not our ways, butthey are infinite in wisdom and mercy. --Ed. 

20. Consult Bunyan's admirable treatise, Of Antichrist and hisRuin. 

21. How easily is this riddle resolved by those who visit theafflicted. The Christian poor beat the rich out and out in charity. The poor mother rises long before her usual time, and having fittedher own children for school, runs to her sick neighbour to do thesame for her little ones, frequently sharing with them her ownchildren's food; and then, like an angel of mercy, watches over andcomforts her sick neighbour. Such is the unostentatious Christiancharity found among the Christian poor. O that it may more andmore abound. --Ed. 

22. These home-thrusts at conscience, so constantly met with inBunyan's works, should have the effect of exciting us to solemnself-examination. May we never be contented with the porch, butenter and enjoy the riches of Divine grace. --Ed. 

23. The gradual spread of the gospel, like the leaven, musteventually leaven the whole. How astonishing has been its progresssince Bunyan entered the celestial city. If his happy spirithovers as a guardian angel about the saints at Bedford, how musthe rejoice in the change. The iron hand of despotic oppressionlaid low; his old prison swept away; the meetings in dells, andwoods, and barns, exchanged for large and commodious places ofworship. 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. '--Revelation22:17

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 thesufficiency of divine grace; whether it was vast enough to reachtheir condition--to cleanse them from the guilt of all theirsins--and to fit their souls to dwell with infinite holinessin the mansions of the blessed. To solve these doubts--to answerthese anxious inquiries, Bunyan wrote many of his works; for althoughhe was a Boanerges, or son of thunder, to awaken the impenitent, he was eminently a Barnabas--a son of consolation--an evangelistto direct the trembling inquirer to Christ the way, the truth, andthe life. He proclaims first, from his own experience, that thereis 'Grace abounding to the Chief of Sinners'; then he proclaims'Good News for the Vilest of Men, the Jerusalem Sinner isSaved'--'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 hisGrace. ' 'He is a Throne of Grace' to which all are freely invited. Even 'The Broken Heart is an acceptable sacrifice. ' There is 'TheHoly City, New Jerusalem, ' to receive such at the end of theirpilgrimage, and directions amply given to the pilgrim to guidehim in his progress to the celestial city; and he now introducesus to a majestic overflowing river, 'The Water of Life, ' sufficientfor the refreshment and solace of the myriads of God's saintswho have lived from the creation, and will live until the finalconsummation 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 theLamb. ' 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 leftby him at his decease, prepared for the press, and afterwardspublished by Mr. Doe. It is called, The Saint's Privilege andProfit. The way in which he alludes to this, as if it had beenprinted, shows that he had fully determined to publish it shortly, and this, if it was needed, would confirm our confidence in thosetreatises. He thus refers to it: 'Because I have spoken of thisthing, more particularly upon that text, 'Let us therefore comeboldly unto the throne of grace, ' I shall therefore here say nomore. '

Two things are rather extraordinary with regard to this valuabletreatise on the Water of Life. One is, that although inserted inevery list of our author's works, both published by himself and byhis friends after his decease, it escaped the researches of Doe, Wilson, Chandler, Whitfield, and others who collected and publishedBunyan's works, excepting only the edition with Mason's notes, printed for A. Hogg about 1785. The other singular circumstanceis, that although the separate treatises of Bunyan were all mostwretchedly and inaccurately printed, the Water of Life has inthis respect suffered more than any other of his works. A modernedition of this book, published at Derby by Thomas Richardson, is, without exception, the most erroneously printed of all booksthat have come under my notice. The Scriptures are misquoted--wordsare altered so as to pervert the sense--whole sentences andparagraphs, and even whole pages in three or four places, and, inone instance, four consecutive pages, are left out!!! I should begrieved if more penal enactments were added to our statutes, butsurely there should be some punishment for such a crime as this. The other editions are more reputable, but very incorrect. Oneof them bears the imprint of 'London, for James Bunyan, 1760. 'Another has 'London, sold by Baxter, Doolittle, & Burkit, ' evidentlyfictitious names, adopted from those three great authors. ThePilgrim's Progress was twice published by D. Bunyan, in FleetStreet, 1763 and 1768; and the Heavenly Footman, 'London, sold byJ. Bunyan, above the Monument. ' All these are wretchedly printed, and with cuts that would disgrace an old Christmas carol. Thusthe public have been imposed upon, and thus the revered name ofBunyan has been sacrificed to the cupidity of unprincipled men. Had his works been respectably printed they would have all beenvery popular and useful, and his memory have been still morevenerated. 

To attract his readers to come personally, and partake the blessingsimparted by the water of life, Bunyan shows that, as a medicine, it alone is the specific to cure the sin-sick soul--all otherapplications must fail most fatally--'all other remedies come fromand return to the Dead Sea'--while the water of life issues from, and leads the soul to, the throne of God. It cleanseth from theold leaven. The Divine Physician is ever ready to administer tothe wearied soul. Be not misled by worldly-wisemen to take adviceof the doctor's boy, but go direct to Jesus; he is ready--he iswilling to cure and save to the uttermost. His medicine may besharp, but merely so as to effect the cure 'where bad humours aretough and churlish. ' 'It revives where life is, and gives lifewhere it is not. Take man from this river, and nothing can makehim live: let him have this water and nothing can make him die. 'The river of water of life allegorically represents the Spiritand grace of God; thus the truth is mercifully set before us, for'what is more free than water, and what more beneficial and moredesirable than life?' Vast and majestic rivers convey but a faintidea of the immensity of Divine grace; in comparison with which'the most mighty mountain dwindles into the least ant's egg oratom in the world. ' A stream of grace issued from the same sourceduring the patriarchal dispensation, and then mankind were directed toit by immediate revelation, or by the tradition of their fathers. It extended under the Jewish or Levitical law, in its course passingthrough the temple, issuing from under the threshold of God'shouse, 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 toall, without limit of family or nation, revealed to every creatureby the volume of inspiration. This water admits no mixture--itis pure and perfect as its origin--free as the air we breathe tosustain life. 'There is no grudge, or a piece of an upbraidingspeech heard therein. ' Any attempt to mix with it human meritsdestroys all its efficacy. In it, and in it only, spiritual life, exciting to works of mercy, and giving sure hopes of immortalbliss, is to be found. God's children can no more live separatedfrom this river than fish can live out of water. As a fish, bynatural instinct, avoids foul and unwholesome water, so a Christianhas spiritual powers to judge of the purity of doctrine. Like themanna from heaven, and our daily bread, it must be supplied dayby day. No church cistern of works of supererogation can supplythis pure water. All such pretended supplies are poisonous. Itmust come direct from heaven without human interference. Thoseonly who spiritually thirst will seek it. Some prefer wine thatperisheth in the using, while this water, once received, becomesa well-spring of living waters, springing up into everlasting life. How marvellous that river which swallows up all the impurities ofthe myriads of the redeemed, so that they are seen no more forever. These are the truths pressed upon our attention in thistreatise. Well may our venerated Bunyan say, while richly enjoyingthe blessings of this river of grace, just before he waded throughthe black river which absorbs our earthly bodies--'O grace! O happychurch of God! all things that happen to thee are, for Christ'ssake, turned into grace!' It is a river that so reflects thesplendour of God, that the first sight of it was to Paul abovethe 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 thisinexhaustible river, the streams whereof make glad the city ofGod. 

GEO. OFFOR. 

THE EPISTLE TO THE READER. 

COURTEOUS READER, I have now presented thee with something of a discourse of thewater of life and its virtues; therefore, thou mayest, if thouwilt, call this book Bunyan's Bill of his Master's Water of Life. True, I have not set forth at large the excellent nature andquality thereof, nor can that so be done by the pen or tongue ofmen or angels. Yet this I have said, and so saying, said truly, that whosoever shall drink of this water shall find it in him awell of water; and not only so, but a well springing up in him toeverlasting life, let his disease be what it will. And as men, intheir bills for conviction to readers, do give an account to thecountry of the persons cured, and the diseases that have beenremoved by liquors and preparations, they have made for that end, socould I, were it not already (by Holy Writ) done by an infalliblepen to my hand, give you accounts of numberless numbers that havenot only been made to live, but to live for ever, by drinkingof this water, this pure water of life. Many of them indeed areremoved from hence, and live where they cannot be spoken with wasyet; but abundance of them do still remain here, and have theirabode yet with men. 

Only, if thou wouldst drink it, drink it by itself, and that thoumayest not be deceived by that which is counterfeit, know it isas it comes from the hand of our Lord, without mixture, pure andclear as crystal. I know there are many mountebanks in the world, and every of them pretend they have this water to sell; but myadvice 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 therethou shalt be sure to have that which is right and good, and thatwhich will certainly make thee well, let thy disease, or trouble, or pain, or malady, be what it will. For the price, care not forthat, 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). Hencehe says again, 'Whosoever will, let him take the water of lifefreely' (Rev 22:17). So that thou hast no ground to keep backbecause of thy poverty; nay, for the poor it is prepared and setopen, to the poor it is offered, the poor and needy may have itof free cost (Isa 41:17, 18). [1]

But let it not be slighted because it is offered to thee upon termsso full, so free. For thou art sick, and sick unto death, if thoudrinkest not of it, nor is there any other than this that can healthee, and make thee well. Farewell. The Lord be thy physician! Soprays 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. ' Revelation22:1

These words are part of that description that one of the sevenangels, which had the seven vials full of the seven last plagues, gave unto John of the New Jerusalem, or of the state of that gospelchurch, that shall be in the latter days (Rev 21:9). Wherefore hesaith, '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 thewater of life. 'He showed me the water of life. ' SECOND. We havealso here the quantity of this water showed to him, and that isunder the notion of a river: 'He showed me a river of water oflife. ' THIRD. He shows him also the head, or well-spring, fromwhence this river of water of life proceeds, and that is, 'thethrone of God and of the Lamb. ' 'He showed me a river of waterof 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 riverof water of life, clear as crystal, proceeding out of the throneof God and of the Lamb. '

[THE WATER OF LIFE. ]

[FIRST. ] We will begin with the first of these, to wit, with thematter, the subject matter of the text, which is, THE WATER OFLIFE. These words, water of life, are metaphorical, or words bywhich a thing most excellent is presented to and amplified beforeour faces; and that thing is the Spirit of grace, the Spirit andgrace of God. And the words, water of life, are words most apt topresent it to us by; for what is more free than water, and whatmore beneficial and more desirable than life? Therefore I say itis compared to, or called, the water of life. He showed me thewater 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 inother places compared to water: and, SECOND, it is also called theSpirit of life. Just as here it is presented unto us, 'He showedme 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 bein him a well of water springing up into everlasting life' (John4:14). What can here by water be intended, but the Spirit of gracethat this poor harlot, the woman of Samaria, wanted, althoughshe was ignorant of her want, as also of the excellency thereof?Which water also is here said to be such as will spring up, inthem that have it, as a well into everlasting life. 

Again, 'In the last day, that great day of the feast, Jesus stoodand cried, saying, If any man thirst, let him come unto me anddrink. ' But of what? Why of his rivers of living waters. But whatare they? Why he answers, 'This spake he of the Spirit, which theythat believe on him should receive' (John 7:37-39). 

Yes, the prophets and servants of God in the Old Testament, didtake this water of life for the Spirit of grace that should in thelatter days be poured out into the church. Hence, Isaiah callswater God's Spirit and blessing, and Zechariah, the Spirit of grace. 'I will pour water upon him that is thirsty, and floods upon thedry ground: I will pour my Spirit upon thy seed, and my blessingupon thine offspring' (Isa 44:3). And Zechariah saith, 'I will pourupon 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 graceis intended, and for our better understanding it is compared towater, to a well of water, to springs of water, and to floods ofwater. 

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 Godentered into them, and they stood upon their feet' (Rev 11:11). 

From hence, therefore, I conclude, that by these terms, water oflife, is meant the Spirit of grace, or the Spirit and grace ofthe gospel. And the terms are such as are most apt to set forththe Spirit and grace of the gospel by: for, [First. The term WATER. ]

1. By this term, WATER, an opposition to sin is presented untous. Sin is compared to water, to deadly waters, and man is said todrink it, as one that drinketh waters. 'How much more abominableand filthy is man, which drinketh iniquity like water?' (Job15:16). So, then, that grace and the Spirit of grace is comparedto 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 ONLYthing by the virtue of which sin can be forgiven, vanquished, andovercome. 

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 towater; the remedy is compared to water. Let the curse come intothe bowels of the damned, saith the psalmist, like water (Psa109:18). The grace of God also, as you see, is compared to water. The curse is burning; water is cooling: the curse doth burn withhell-fire; cooling is by the grace of the holy gospel: but theythat overstand the day of grace, shall not obtain to cool theirtongues so much of this water as will hang on the tip of one'sfinger (Luke 16:24, 25). [2]

3. Water is also of a spreading nature, and so is sin; whereforesin may for this also be compared to water. It overspreads thewhole man, and infects every member; it covereth all as doth water. Grace for this cause may be also compared to water; for that itis of a spreading nature, and can, if God will, cover the face ofthe 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 waterupon you, [my Spirit, v 27] and ye shall be clean: from all yourfilthiness, and from all your idols, will I cleanse you' (Eze36:25). 

5. Water; the element of water naturally descends to and abidesin low places, in valleys and places which are undermost; and thegrace of God and the Spirit of grace is of that nature also; thehills and lofty mountains have not the rivers running over thetops of them; no, though they may run 'among them. ' But they runamong the valleys: and 'God resisteth the proud, and giveth graceunto the humble, ' 'to the lowly' (John 4:6; 1 Peter 5:5; Prov3:34). 

6. The grace of God is compared to water, for that it is it whichcauseth fruitfulness; water causeth fruitfulness, want of wateris the cause of barrenness; and this is the reason why the wholeworld is so empty of fruit to Godward, even because so few of thechildren 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, sothere is in this term LIFE, water of life. 'He showed me the waterof life. ' In that, therefore, there is added to this word water, that of life, it is, in the general, to show what excellent virtueand operation there is in this water. It is aquae vitae, water oflife, or water that hath a health and life in it. And this termshows us, 1. That the world of graceless men are dead; dead in trespassesand sins (John 5:21, 25; Eph 2:1; Col 2:13). Dead, that is, withoutlife 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, orin 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] Thelaw, I say, which is that that would, if anything in the wholeworld, give life unto the world, but that yet killeth, condemneth, and was added that the offence might abound; wherefore there isno life either in the world or in the doctrine of the world. Itis only in this water, in this grace of God, which is here calledthe after of life, or God's aquae vitae. [4]

3. It is also called the water of life to show that by the graceof 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 hissins, 'he shall live. ' 'When thou wast in thy blood, I said untothee, Live; yea, when thou wast in thy blood, I said, Live' (Eze16:6). And again, 'The dead shall hear the voice of the Son ofGod; and they that hear shall live' (John 5:25). That is, whenhe speaks words of grace, and mixeth those words with the Spiritand grace of the gospel, then men shall live; for such words soattended, and such words only, are spirit and life. 'The wordsthat I speak unto you, ' saith Christ, 'they are spirit, and theyare life' (John 6:63). 

4. In that this grace of God is here presented unto us under theterms of water of life, it is to show that some are sick of thatdisease that nothing can cure but that. There are many diseasesin the world, and there are also remedies for those diseases;but there is a disease that nothing will, can, or shall cure, buta dram of this bottle, a draught of this aquae vitae, this waterof life. This is intimated by the invitation, 'let him take thewater of life freely' (Rev 22:17). And again, 'I will give untohim 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 ofthe disease that only Christ, as a physician, with his water oflife, can cure (Mark 2:17). But few are sick of this disease, butfew know what it is to be made sick of this disease. [5] There isnothing can make sick of this disease but the law and sin, andnothing can cure but the grace of God by the gospel, called herethe water of life. 

[THE GREATNESS AND ABUNDANCE OF THE WATER OF LIFE. ]

[SECOND. ] We come now to discourse of the second thing with whichwe are presented by the text, and that is, the quantity that thereis of this water of life. It is a RIVER--'He showed me a river ofwater of life. ' Waters that are cordial, and that have in them afaculty to give life to them that want it, and to maintain lifewhere it is, are rare and scarce, and to be found only in closeplaces and little quantities; but here you see there is abundance, a great deal, a RIVER, a river of water of life. In my handlingof this point I will show you, FIRST. What a river of water of life this is. SECOND. And thendraw 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, butdeep, with an 'O the depth!' (Rom 11:33). 'I will make their watersdeep, saith God' (Eze 32:14). And again, they 'have drunk of thedeep waters' (Eze 34:18). A river of water of life is much, buta deep river is more. Why, soul-sick sinner, sin-sick sinner, thouthat art sick of that disease that nothing can cure but a potionof 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 byChrist for life, are of nothing so inquisitive as of whether thereis grace enough in him to save them. But, for their comfort, hereis abundance, abundance of grace, a river, a deep river of thewater 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, thatit is deep, so thou art to know its breadth, that is, that it isbroad; it is broader than the sea, a river that cannot be passedover (Eze 47:5). Never did man yet go from one side of this riverto the other when the waters indeed were risen; and now they arerisen, even now they proceed out of the throne of God and of theLamb too. Hence this grace is called 'the unsearchable riches ofChrist' (Eph 3:8). Sinner, sick sinner, what sayest thou to this?Wouldst thou wade? wouldst thou swim? here thou mayest swim, itis deep, yet fordable at first entrance. And when thou thinkestthat thou hast gone through and through it, yet turn again and tryonce more, and thou shalt find it deeper than hell, and a riverthat cannot be passed over. If thou canst swim, here thou mayestroll up and down as the fishes do in the sea. [7] Nor needest thoufear drowning in this river, it will bear thee up, and carry theeover 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 isa 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 deepand broad, and full too. 'Thou waterest it; thou greatly enrichestit 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 tothe brim. The waters of a full cup the wicked shall have; and ariver full of the water of life is provided for those who indeedhave a desire thereto. 

Fourth. As this river is deep, broad, and full, so it stillaboundeth with water. The waters, says the prophet, 'were risen'(Eze 47:4). Hence, the Holy Ghost saith, God causeth the waters toflow (Psa 147:18). And again, 'And it shall come to pass in thatday [the day of the gospel] that the mountains shall drop downnew wine, and the hills shall flow with milk, and all the riversof Judah shall flow with waters, and a fountain shall come forthof the house of the Lord, and shall water the valley of Shittim'(Joel 3:18). When a river overflows it has more water than itsbanks can bound: it has water. 'Behold, he smote the rock, thatthe waters gushed out, and the streams overflowed' (Psa 78:20). This river of water of life, which is also signified by thesewaters, is a river that abounds and that overflows its banks in aninfinite 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 graceof 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 thestreams, though otherwise in the head. This river proceeds outof the throne, and so, as to its rise, it is special; it is alsocalled the water of life, and as it is such, it is special; butas it is a river it is common, and of common use, and for commongood. Hence the grace of God is called the common salvation (Jude3), for that by the word there is no restraint, no denial to orforbidding of any that will, from receiving thereof. 

And whosoever will, let him take the water of life freely (Rev22:17). 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 inhabitantsof Jerusalem (Zech 13:1). And by David or Judah and Jerusalem iscomprehended every soul that would drink of the water of life orliving water. And hence it is that this river is said to 'go downinto the desert and go into the sea, ' where all kinds of fishesare (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 ariver, as it passes through a country or province, will chooseits own way, it will run in the valleys, in the plains, not oversteeples and hills. It will also fetch its compasses and circuits;it will go about and reach hither and thither, and according toits courses it will miss by its turnings what places and people itlists, yet it is common, for that it lies open, yet it is commonfor all the beasts of the field. There is, therefore, a differenceto be put betwixt the commonness of a thing and its presence. Athing may be common, yet far enough off of thee. Epsom, Tunbridgewaters, and the Bath, may be common, but yet a great way offof some that have need thereof. [8] The same may be said of thisriver, it is common in the streams, but it runs its own circuit, and keeps its own water-courses. 'He sendeth the springs intothe valleys which run among the hills' (Psa 104:10). Indeed, heopeneth 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 humbleand the lowly. Wherefore, they that thirst and would drink are bidto come down to the waters--'Ho, every one that thirsteth, comeye 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 meand drink' (John 7:37). The waters are common, but you must cometo them, to them where they are, or you will be nothing the betterfor them. 'Come ye to the waters. '

Third. This water of life is called a river, to intimate to youby what store of the same it is supplied. All rivers have the seafor their original: 'All the rivers run into the sea, yet the seais not full; unto the place from whence the rivers come, thitherthey return again' (Eccl 1:7). [9] And so this river of water oflife is said to proceed out of the throne, as out of a place whereit breaketh out, but the original is the sea, the ocean of grace, which is an infinite Deity. 'Thou wilt cast all their sins intothe depths of the sea, into the depth of the sea of thy grace'(Micah 7:19). Rivers, when they are broken up, do with theirgliding streams carry away a great deal of the filth, which fromall parts of the countries through which they run, is conveyedinto them; and they carry it away into the sea, where it iseverlastingly swallowed up. [10] And, O! the filth that is castinto this river of God! and, O! how many dirty sinners are washedwhite therein, for by its continual gliding away, it carrieth thatfilth into the midst of the sea. 

A river will take away the very stink of a dead dog: nor dothall the soil and draught that is cast into the rivers, cause thatthose that can should be afraid to make use thereof: all that haveneed do betake themselves to this river notwithstanding. But howmuch more virtue is there in this sweet river of grace that isdesigned, yea, opened on purpose, to wash away sin and uncleannessin, to carry away all our filth, and to remain as virtuous still!

Fourth. It is called a river, to show that it yields a continualsupply, as I may call it, of new and fresh grace. Rivers yieldcontinually fresh and new water. For though the channel orwatercourse in which the water runs is the same, yet the watersthemselves are always new. That water that but one minute sincestood in this place or that of the river, is now gone, and newand fresh is come in its place. And thus it is with the river ofGod, which is full of water; it yieldeth continually fresh supplies, fresh and new supplies of grace to those that have business inthose waters. And this is the reason that when sin is pardoned, it seems as if it were carried away. Those waters have, with theircontinual streams, carried away the filth of the sinner form beforehis face. It is not so with ponds, pools, and cisterns; they willbe foul and stink, if they be not often emptied, and filled againwith fresh water. We must then put a difference between the gracethat dwelleth in us, and this river of water of life. We are butas ponds, pools, and cisterns, that can hold but little, and shallalso soon stink, notwithstanding the grace of God is in us, if webe not often emptied from vessel to vessel, and filled with freshgrace 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, andso carries away all annoyance, as was said, into the depth of thesea. 

Fifth. The grace of God is called a river, to show that it is onlysuited to those who are capable of living therein. Water, thoughit is that which every creature desireth, yet it is not an elementin which every creature can live. Who is it that would not havethe benefit of grace, of a throne of grace? But who is it that canlive by grace? Even none, but those whose temper and constitutionis suited to grace. Hence, as the grace of God is compared to aRIVER, so those that live by grace are compared to FISH: for thatas water is that element in which the fish liveth, so grace isthat which is the life of the saint. 'And there shall be a verygreat multitude of fish, because these waters shall come thither;for they shall be healed, and everything shall live whither theriver 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 nowhereelse, but in the water? Is grace thy proper element? The fishdieth if she be taken out of the water, unless she be timely putin again; the saint dieth if he be not in this river. Take himfrom 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 makea shift to live in the water; but the water is not their proper, their only proper element. The frog can live in the water, butnot in the water only; the otter can live in the water, but not inthe water only. Give some men grace and the world, grace and sin;admit them to make use of their lusts for pleasure, and of graceto remove their guilt, and they will make a pretty good shift, aswe say; they will finally scrabble on in a profession; but holdthem to grace only, confine their life to grace, put them intothe river, and let them have nothing but river, and they die; theword, 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 notsuited 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 toa river, to show that none but those can live thereby whose soulsand spirits are suited and fitted thereto. 

Sixth. The grace, and Spirit of grace of God, is called or comparedto a river, to answer those unsatiable desires, and to wash awaythose mountainous doubts that attend those that indeed do thirstfor that drink. The man that thirsteth with spiritual thirst, fearsnothing more than that there is not enough to quench his thirst. All the promises and sayings of God's ministers to such a manseem but as thimbles instead of bowls (Psa 63:1, 143:6). I meanso long as his thirst and doubts walk hand in hand together. Thereis not enough in this promise; I find not enough in that promiseto quench the drought of my thirsting soul. He that thirstetharight, nothing but God can quench his thirst. 'My soul thirstethfor God, for the living God' (Psa 42:2, 63:1, 143:6). Well, whatshall be done for this man? Will his God humour him, and answer hisdesires? Mark what follows: 'When the poor and needy seek water, and there is none, ' (and they can find none, when all the promisesseem to be dry, and like clouds that return after the rain), 'andtheir tongue faileth for thirst, I, the Lord, will hear them. 'Aye, but Lord, what wilt thou do to quench their thirst? 'I willopen rivers, ' saith he, 'in high places, and fountains in the midstof the valleys. I will make the wilderness a pool of water, andthe dry land springs of water' (Isa 41:17, 18). Behold! here arerivers and fountains, a pool, and springs, and all to quench thethirst of them that thirst for God. 

Wherefore, as I said, such provision for the thirsty intimates theirfears of want and the craving appetite of their souls after God. Right spiritual thirst is not to be satisfied without abundanceof grace. And 'they shall be abundantly satisfied with the fatnessof thy house, and thou shalt make them drink of the river of thypleasures' (Psa 36:8). 

Seventh. The grace of God is compared to a river, to show thegreatness of the family of God. He has a family, a great family, and, therefore, it is not a little that must be provided forthem. When Israel went out of Egypt, and thirsted by the way, Godprovided 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 thansix hundred thousand men, besides women and children? (Psa 78:20). 

I say, what less than a river could do it? When the people lustedfor flesh, Moses said, 'Shall the flocks and the herds be slainfor them to suffice them? or shall all the fish of the sea begathered together for them to suffice them?' (Num 11:22). Evenso could not less than a river sustain and suffice that greatpeople. Now his people in gospel days are not to be diminished, but increased; and if then they had need of a river, surely nowof a sea; but the river is deep and broad, full, and abounds, orrises with water, so it will suffice. 

Eighth. The grace of God is compared to a river, perhaps to showof what a low esteem it is with the rich and the full. The destituteindeed embrace the rock instead of a shelter, and the poor andneedy, 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 shalldie if they drink not of this water. It is, therefore, for the poorand needy, God will lead THEM to his 'living fountains of waters, 'and will 'wipe away all tears from THEIR eyes' (Rev 7:17). Andthus I pass the second and come to the third particular, and thatis, 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 ofwhich 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 theLamb. '

[GOD. ] God is here to be taken for the whole Godhead, Father, Son, and Spirit, for that grace proceeds from them all; the grace ofthe Father, the grace of the Son, and the grace of the Spirit ishere 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 tobe communicated (John 1:14-16), and the Holy Ghost is called 'theSpirit of grace' (Heb 10:29). So then by this we perceive whencegrace comes. Were all the world gracious, if God were not gracious, what was man the better? If the Father, or the Son, or the HolyGhost, are gracious, if they were not all gracious, what would itprofit? But now God is gracious, the three persons in the Godheadare gracious, and so long they that seek grace are provided for;for that, there proceeds from them a river, or grace like a flowingstream; indeed the original of grace to sinners is the good willof God; none can imagine how loving God is to sinful man. A littleof 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 havethe 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 thethrone 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 thisword Lamb, we are to understand who, or by what means, grace dothnow run from the throne of God, like a river, to the world. It isbecause of, or through the Lamb. We are 'justified freely by thegrace of God through the redemption that is in Christ Jesus, whomGod 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'sgrace' (Eph 1:7). 

Nor doth the Lamb of God, by becoming a means, through death, ofthe conveyance of grace to us, at all darken the nature or gloryof grace, but rather doth set it off the more. For wherein cangrace 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 natureand glory of grace of the Father more appear than in giving hisSon to death for us, that grace might, in a way of justice aswell as mercy, be bestowed upon the world? Wherefore, as he saithhere, that the river of water of life proceedeth from God, so headds that the Lamb, because he would have us while we are entangledand overcome with this river of God's pleasure, not forget whatit 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 usnot only in a way of mercy and compassion, but in a way of justiceand equity; but that could be by no other means but by redeemingblood. Which redeeming blood came not from us, nor yet throughour contrivance or advice; wherefore, whatever it is to the Lamb, still all is of grace to us. Yea, the higher, the greater, thericher is grace, by how much the more it cost the Father and theLamb, that we might enjoy it. When a man shall not only designme 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 shortcomparisons to the unsearchable love of Christ. 

The Lamb, then, is he from whom, by, or through whom the grace ofGod doth come to us. It proceeds from the throne of God and ofthe Lamb. And it proceeds from him now as a donator: from him, notonly as a means of conveyance, but as one that has power to givegrace; power, as he is the Son of Man. For as the Son of Man heis the Lamb, and as he is the Lamb it cometh from him. 'The Sonof man hath power on earth to forgive sins' (Matt 9:6). And thatbefore he had actually paid to God the price of our redemption. But how much more now? Wherefore Paul, in his prayer for graceand peace for saints, supplicates both God and the Lamb--'Gracebe 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 issaid to come from under the threshold of the house of the Lord (Eze47:1). And it is, said again, they 'shall go out from Jerusalem, 'that is, the church or house of God still (Zech 14:8). In thatthey are said to come out from under the threshold, it may be tointimate that they ran but low formerly, if compared to what theydo now. Which might also be signified by this, that they 'issuedout, ' 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-deepto that which followeth after? It is said also to come out fromJerusalem, where, I perceive, were no great rivers, to intimate, that as long as the first priesthood, first temple, and type, werein their splendour, only the shadow of heavenly things were inuse, and that then grace ran but slowly, nor would run much faster, because Jesus was not yet glorified. For the Spirit and abundanceof grace was to be given not before but after his ascension. 

Wherefore, now Jesus is ascended, now he is glorified, now graceproceeds 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 whichis called the throne of grace (Exo 25:17; Heb 4:16). And it iscalled the throne of grace, even, therefore, because it is thatfrom or out of which proceeds this river of water of life, thisoverflowing grace of God. Now, it may be asked what is the throneof grace? and I shall answer it is the humanity of Christ. He isthe 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 (Rev3:7). The fulness of the Godhead dwells in him bodily; and Godwas in Christ reconciling the world unto himself, nor can gracecome to men but by Christ, nor can God rest as to our salvation butin him. But because I have spoken of this thing more particularlyupon that text, 'Let us therefore come boldly unto the throne ofgrace, ' &c. , I shall, therefore, here say no more. 

Only, methinks, it is a glorious title that the Holy Ghost hasgiven to the humanity of Christ, in that he calls it the throneof God; and methinks he gives it the highest preference in thathe saith, out thence proceeds a pure river of water of life: wewill 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 forthings 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; forgrace, as it proceeds, has a voice from the throne. And, indeed, there is nothing in heaven or earth that can so AWE the heart asthe 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 manbow and bend, and break to pieces (Jer 32:9). Nothing has thatmajesty and commanding greatness in and upon the hearts of thesons of men as has the grace of God. So that, I say, when he saiththat this river of grace proceeds out of the throne of God, it isto show us what a majesty, what a commanding greatness, there isin grace. The love of Christ constraineth us. 

When Moses went up to the mount the first time to receive thelaw, he did exceedingly fear and quake. Why? because of the fireand smoke, thick darkness and thunder, &c. But when he went up thesecond time thither, 'he made haste and bowed his head toward theearth, and worshipped. ' But why? because it was before proclaimed that'the Lord was merciful and gracious, long-suffering, and abundantin goodness and truth; keeping mercy for thousands, forgivinginiquity, and transgression, and sin, ' &c. (Exo 34:6-9). 

There is nothing overmastereth the heart like grace, and so obligethto sincere and unfeigned obedience as that. 'Examine me, O Lord, 'said David, 'and prove me; try my reins and my heart. For thyloving kindness is before mine eyes: and I have walked in thytruth' (Psa 26:2, 3). Therefore, he saith again, O Lord our God, 'how excellent is thy loving kindness' in all the earth! and thatloving kindness is marvellous; for it has that majesty and thatexcellent glory in it as to command the heart and subdue sin. And, therefore, grace has given to it the title of sovereignty, or ofone that reigns. The throne is called 'the throne of grace' (Heb4:16), that on which it sits and reigns, as well as that from whenceit proceeds: 'Grace reigns through righteousness unto eternal lifeby Jesus Christ our Lord' (Rom 5:21). 

Second. As a throne is a seat of majesty and greatness, and socan awe, so it is the seat of authority and legislative power, andso will awe; this is confirmed from what was said but now, 'gracereigns. ' Wherefore it is expected that they that hear the word ofGod's grace should submit thereto, and that at their peril. 'Hethat believes not shall be damned, ' is a word of power, of law, andof authority, and the contemner shall find it so. Grace proceedsfrom the throne, from the throne of God and of the Lamb. Wherefore, sinner, here is laid a necessity upon thee, one of the two mustbe thy lot; either thou must accept of God's grace, and be contentto be saved freely thereby, notwithstanding all thy undeservingsand unworthiness, or else thou must be damned for thy rebellionand for thy rejecting of this grace. Wherefore, consider withthyself and think what is best to be done. Is it better that thousubmit to the grace and mercy of God, and that thou acceptest ofgrace to reign for thee, in thee, and over thee, than that thoushouldst run the hazard of eternal damnation because thou wouldstnot be saved by grace? Consider of this, I say, for grace is nowin authority, it reigns and proceeds from the THRONE. Now, youknow, it is dangerous opposing, rejecting, despising, or disowningof them in authority; better speak against twenty than againstone that is in authority. If 'the wrath of a king is as messengersof death' (Prov 16:14), if the wrath of the king 'is as the roaringof 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 savedfrom the guilt and punishment due to treasons, the king's way, since that also is the best way, how will that provoke? how hotwill that make wrath? But to accept of grace, especially when itis free grace, grace that reigns, grace from the throne, how sweetis 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 Davidfall 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 bethy lot: for grace is king, is upon the throne, and will admit ofno other way to glory. In and by it thou must stand, if thou hastany 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 itis the highest seat of authority. There is none above the throne, there is no appeal from the throne. There are inferior courts ofjudicature, there are under-governors, and they may sometimes, perhaps, be faulty; wherefore in some cases an appeal from suchmay be lawful or permitted; but from the throne none can appeal. Now grace is upon the throne, reigns upon the throne, proceedsfrom the throne. A man may appeal from the law to the throne, fromMoses to Christ, from him that spake on earth to him that speaksfrom heaven; but from heaven to earth, from Christ to Moses, nonecan appeal, Moses himself has forbid it. For 'Moses truly saidunto the fathers, A prophet shall the Lord your God raise up untoyou, of your brethren like, unto me; him shall ye hear in all thingswhatsoever he shall say unto you. And it shall come to pass, thatevery soul, which will not hear that prophet, shall be destroyedfrom among the people' (Acts 3:22, 23). 

See here, this NEW prophet judges in the highest court; he ismaster of grace, the throne by which grace reigns; and even Mosesadmits that from himself an appeal may be made to this prophet;yea, he allows that men may flee from himself to this prophet forrefuge; but there must be no appeal from him. Thou must hear himor die. How shall we escape, 'if we turn away from him that speakethfrom heaven?' (Heb 12:25). 

This, therefore, is to be duly weighed and deeply considered byus. It is not a saint, nor a minister, nor a prophet, nor an angelthat speaks, for all these are but servants, but inferiors; no, it is a voice from the throne, from authority, from the highestauthority; it is the Lord from heaven. This grace proceeds fromthe throne, and, therefore, men must stand and fall by what shallcome from hence. He that comes not hither to drink shall die forthirst. He that refuses this water now, shall not have so much aswill 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 andburning coals, for they have turned themselves away from thisthrone, and from the grace that proceeds therefrom; nor is it toany purpose whatever they plead for themselves. They are fallenfrom grace, and what can help them? Christ is become of none effectunto such, whosoever is, that is, seeks to be, justified by thelaw; they 'are fallen from grace' (Gal 5:4). 

Fourth. The throne is the seat of glory, 'When the Son of manshall come in his glory, and all the holy angels with him; thenshall he sit upon the throne of his glory' (Matt 25:31). And ifthe throne of judgment is the seat of glory, much more the throneof grace. We will venture then to say that the throne of graceis the throne of God's glory, as the throne of judgment will bethe throne of Christ's glory, and that grace proceedeth from histhrone, that both it and he might have glory; glory in a way ofmercy. 

1. That it might have glory; therefore has he designed that graceshall be effectual in, and to the salvation of some, even 'to thepraise of the glory of his grace, wherein he hath made us acceptedin his Beloved' (Eph 1:6). He has designed, not the glory of man'sworks, but the glory of his own grace; and, therefore, has putman's works, as to justification before God, under his feet, andcounts them as filthy rags; but has set his grace up above, hasmade it a king, given it authority to reign, has provided for ita throne, and called that throne the throne of grace, from whenceit also proceeds to its own praise and glory, in and by theeffectual salvation of those that receive it, and receive it notin vain. 

2. As grace is exalted, and made to proceed out of the throne, toits own praise, to its own glory; so is it also thus exalted andmade flow to us like a river, that we should be the praise of theglory of him that hath exalted it. We that receive it, and submitunto the throne whence it proceeds, have thereby 'obtained aninheritance, being predestinated according to the purpose of himwho worketh all things after the counsel of his own will, that weshould be to the praise of his glory' (Eph 1:11, 12). So that thisthrone is a throne of glory. 'A glorious high throne, from thebeginning is the place of our sanctuary' (Jer 17:12). Now whatfollows from this, but that they that accept of this grace giveglory 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 Godfor your professed subjection to the gospel of Christ' (2 Cor9:13), 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 theLord (Acts 13:48). 

But to slight grace, to do despite to the Spirit of grace, toprefer our own works to the derogating from grace, what is it butto contemn God? to contemn him when he is on the throne, when heis 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 untohim, and to glorify the grace of his glory, that proceeds from thethrone of his glory. If men in old time were damned because theyglorified him not as God, shall not they be more than damned, ifmore than damned can be, who glorify him not for his grace? And, to be sure, none glorify him for his grace but those that closein therewith, and submit themselves thereto. Talkers of grace arebut mockers of God, but flatterers of God. Those that only talkhighly of grace, and submit not themselves unto it, are but liketo 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 ita king, and given it authority to reign; and thou goest by, andhearest thereof, but wilt not submit thyself thereto, neither thysoul nor thy life; why, what is this more than to flatter God withthy lips, and than to lie unto him with thy tongue? what is thisbut to count him less wise than thyself? while he seeks glory bythat by which thou wilt not glorify him; while he displays hisgrace before thee in the world from the throne, and as thou goestby, with a nod thou callest it a fine thing, but followest thatwhich leadeth therefrom? Tremble, tremble, ye sinners, that havedespised the richness of his goodness; the day is coming when yeshall behold, and wonder, and perish, if grace prevaileth not withyou to be content to be saved by it to the praise of its glory, andto 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 'theAncient of Days, ' that sits on this throne, the throne of God (Dan7:9). Infinite in wisdom, whose garments were white as snow, andthe hair of his head like pure wool. By Ancient of Days, and inthat it is said the hair of his head is like the pure wool, hiswisdom is set forth unto us. Wherefore, when we read that out ofthe throne proceeds a river of grace; when we read this proceedethout 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 endthe promise might be sure to all the seed' (Rom 4:16). And, again, forgiveness is according to the riches of his grace, whereinhe hath abounded toward us in all wisdom and prudence (Eph1:7, 8). --Wherefore, to set grace upon the throne, to let graceproceed out of the throne as a river, is by the wise God, the onlywise God, counted the best way, the safest way, the way that dothbest suit the condition of a sinful man, and that tends most tothe utter disappointment of the devil, and death, and hell. Gracecan justify freely, when it will, who it will, from what it will. Grace can continue to pardon, favour, and save from falls, infalls, out of falls. Grace can comfort, relieve, and help thosethat have hurt themselves. And grace can bring the unworthy toglory. This the law cannot do, this man cannot do, this angelscannot do, this God cannot do, but only by the riches of his grace, through the redemption that is in Jesus Christ. Wherefore, seeingGod has set grace on the throne, and ordered that it should proceedfrom this throne to the world; yea, seeing he has made it king, and granted to it, to it only, the authority and sovereignty ofsaving souls, he has magnified not only his love, but his wisdomand his prudence before the sons of men. This, then, is hisgreat device, the master-piece of all his witty inventions; and, therefore, it is said, as was hinted before, in this thing he hathproceeded towards us in ALL wisdom and prudence (2 Sam 14:14; Prov8:11, 12). 

So then, he that comes to, and drinks of this water, glorifiesGod for his wisdom, praises God for his wisdom. Such an one saiththat God is only wise, and, bowing his head, saith again, 'toGod only wise, be glory both now and for ever. Amen. ' But he thatshall contemn this grace, confronts the highest wisdom, even wisdomupon the throne; he saith to himself, I am wiser than Daniel, than the judgment of God. I could have found out a more safe wayto heaven myself; and had I been of God's council, I would havetold him so. All this, so horrible blasphemy, naturally proceedsfrom him that liketh not that grace should be king on the throne, and should proceed out of the throne to the world; but 'shall hethat contendeth with the Almighty instruct him?' He that reprovethGod, let him answer it (Job 40:2). 

The text says, [12] that this very doctrine to the Greeks, to thewise, is foolishness, and the preaching of it a foolish thing tothem; but it will appear even then, when the conclusion of allthings is come, and when these wise ones, by their wisdom, havefooled themselves to hell, that this 'foolishness of God is wiserthan men, and the weakness of God is stronger than men' (1 Cor1:21-25). 

Christ Jesus, because he was low in the world, is trampled upon bysome, but he is a glorious throne to his Father's house: for sincehis humility was the lowest of all, now he is exalted to be thethrone of God, yea, is made the fountain whence grace continuallyflows, like the rivers, and comes down to us like a mighty stream. Wherefore, I will conclude this with both comfort and caution: withcomfort, and that because of the security that they are under thatindeed have submitted themselves to grace; 'sin shall not havedominion 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 isdangerous affronting of the wisdom of God. Now here is the wisdomof God, even wisdom upon the throne. It pleased God, for the gloryof his wisdom, to make this the way: to wit, to set up grace toreign. I have often thought, and sometimes said, if God will bepleased with any way, surely he will be pleased with his own. Nowthis is the way of his own devising, the fruit and effect of hisown wisdom; wherefore, sinner, please him, please him in thatwherein he is well pleased. Come to the waters, cast thyself intothem, and fear not drowning; let God alone to cause them to carrythee into his paradise, that thou mayest see his throne. 

Sixth. The throne is the seat of faithfulness, the place ofperforming of engagements and promises. 'When I shall receive thecongregation, ' saith Christ, 'I will judge uprightly, ' that isfaithfully (Psa 75:2). And now he has received it, and is madehead over all things to it (Eph 1:22, 23). And for this cause ishe upon the throne, yea, is the throne, from whence proceeds allthis grace, that like a river doth flow, and glide from heaven intothe world. This river, then, is nothing else but the fulfillingof promises; the faithful fulfilling of promises. 'If I go notaway, the Comforter will not come unto you; but if I depart, I willsend him unto you' (John 16:7). 'This is that which was spokenby 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 graceof God, which was promised by the Father and the Son, and now itcomes running from the throne of God and of the Lamb. For 'beingby the right hand of God exalted, and having received of the Fatherthe promise of the Holy Ghost, he hath shed forth this which yenow see and hear' (Acts 2:33). 

Behold, then, how mindful, how careful, how faithful our Fatherand the Lamb of God is! It is not exaltation, nor glory, nor acrown, nor a kingdom, nor a throne, that shall make him neglecthis poor ones on earth. Yea, therefore, even because he is exaltedand on the throne, therefore it is that such a river, with itsgolden streams, proceeds from the throne to come unto us. Andit shall proceed to be far higher than ever was the swellings ofJordan. True, it runs not so high now as in former days, becauseof the curse of God upon Antichrist, by whose means the landof God's people is full of briers and thorns (Isa 32:13-17). Butwhen 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 asbut ankle-deep; it will be up to the knees, to the loins, and bea broad river to swim in (Eze 47). For 'there the glorious Lordwill 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 throneof God and of the Lamb shall be in it, and his servants shallserve him' without molestation (Rev 22:3-6). 

'These sayings are faithful and true, ' and in faithfulness shallthey, from the throne of God and of the Lamb, be performed to thechurch. Faithfulness in him that rules, is that which makes Sionrejoice; because thereby the promises yield milk and honey. Fornow the faithful God, that keepeth covenant, performs to his churchthat which he told her he would. Wherefore, our rivers shall run, and our brooks yield honey and butter (Job 20:17). Let this teachall God's people to expect, to look, and wait for good thingsfrom the throne. But, O! methinks this throne, out of which goodcomes like a river! who would not be a subject to it? who wouldnot but worship before it? But, Seventh. A throne is 'the seat of justice. ' 'Justice and judgmentare the habitation of thy throne' (Psa 89:14). And it is also fromjustice that this river of grace flows to us: justice to Christ, and justice to those that are found in him (Rom 3:24). God declaresthat he can justly justify, and justly forgive (1 John 1:9). Now, if he can justly justify and justly forgive, then can he givegrace, and cause that it should proceed to, yea, flow after usas a river (1 Cor 10:4). The river that gushed out of the rock inthe wilderness ran after the people there, wherefore they wanderedtherein. They drank of the rock that followed them; the rock wasnot removed out of his place, but the flood followed them whitherthey went. 'He opened the rock and the waters gushed out; theyran in the dry places like a river' (Psa 105:41). This rock, saithhe, was Christ, that is, figuratively: and this throne is Christreally: and the water gushing out of the rock, and following of themin the wilderness, was to show how, when Christ became a throne, grace and goodness should follow us in the wilderness from thenceso long as here we abide. Wherefore David, considering this, said, 'Surely goodness and mercy shall FOLLOW me all the days ofmy life, and I will dwell in the house of the Lord for ever' (Psa23:6). 

But whence must this come? The text says from the throne; from thethrone, the seat of justice; for from thence, by reason of whatHE hath found in Christ for us, he, in a way of righteousness andjustice, lets out to us rivers of his pleasures; whose originalis that great and wide sea of mercy that flows in his infiniteheart beyond thought. 

All is paid for both US and grace (John 7:39). We are boughtwith a price (1 Cor 6:20). He has obtained eternal redemption forus (Heb 9:12). Yea, and as we are made his, and heaven made oursthus, 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 andrighteousness. Hence we are said to obtain 'faith through therighteousness of God' (2 Peter 1:1), that is, through the justiceof 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 thejustice of God, because of the righteousness of Jesus our Lord; thatis, Jesus answered with works of justice the demands of justice;and therefore, in a way of justice, grace reigns, and comes to uslike a river, as is signified, for that it is said to come to usout of the throne. 

Again, grace is said 'to reign through righteousness unto eternallife' (Rom 5:21). Through what righteousness? the righteousnessor justice of God by Jesus Christ our Lord. By Jesus Christ, orfor his sake. For for his sake, as I said, we are forgiven; andfor his sake have all things pertaining to life and godliness. Which all things come to us, through, or down, the stream of thisriver in a way of justice; and, therefore, it is said to come fromthe throne. 

Eighth. This throne is the seat of grace and mercy; and, therefore, it is called the mercy-seat and throne of grace. This throneturns all into grace, all into mercy. This throne makes all thingswork together for good. It is said of Saul's sons, they were notburied after they were hanged, until water dropped upon them outof heaven (2 Sam 21:10, 14). And it may be said of us there isnothing suffered to come near us, until it is washed in that waterthat proceeds from the throne of grace. Hence afflictions flowfrom grace (Psa 119:67), persecutions flow from grace; poverty, sickness, yea, death itself is now made ours by the grace of Godthrough Christ (1 Cor 3:22; Rev 3:19; Heb 12:5-7). O grace, O happychurch of God! all things that happen to thee are, for Christ'ssake, 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 worktogether for good? No, no, this quality, virtue, excellency, whatshall I call it, nothing has in it, but the grace that reigns onthe throne of grace, the river that proceeds from the throne ofGod. This, this turns majesty, authority, the highest authority, glory, wisdom, faithfulness, justice, and all into grace. Here is athrone! God let us see it. John had the honour to see it, and tosee the streams proceeding from it. O sweet sight! O heart-ravishingsight! 'He showed me a pure river of water of life proceeding outof the throne of God. '

Indeed, as was hinted before, in the days of the reign of Antichristthere are not those visions of this throne, nor of the river thatproceedeth therefrom. Now he holdeth back the face of his throne, and spreadeth a cloud upon it; but the preserving, saving benefitsthereof we have, as also have all the saints, in the most cloudyand dark day. And since we can see so little, we must believe themore; and by believing, give glory to God. We must also labour formore clear Scripture knowledge of this throne; for the holy Wordof God is the perspective glass by which we may, and the magnifyingglass that will cause us to behold, 'with open face, the glory ofthe Lord' (2 Cor 3:18). 

But, methinks, I have yet said nothing of this throne, which isindeed none other but the spotless and glorified humanity of theSon of God. This throne is the Lord Jesus, this grace comes fromthe Divine Majesty, as dwelling bodily in the Lord Jesus. Whereforelet us fall down before the throne, and cast our crowns at the footof 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 esteemedof! 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). Butof 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 aboutit, 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 surprisedwith sight and wonder. When this throne was set in heaven, whattalk there was! it was as the music of the trumpet. [13]

'And behold, ' says John, 'a door was opened in heaven; and thefirst voice which I heard was, as it were, of a trumpet talkingwith me, which said, Come up hither, and I will show thee thingswhich must be hereafter. And immediately I was in the Spirit, andbehold a THRONE WAS SET IN HEAVEN, and one sat upon the throne. '

This throne was Jesus Christ exalted, SET, that is, lifted up, notas 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, andone sat upon the throne'; that is, God. And this intimates hisdesirable rest for ever: for to sit is to rest, and Christ is hisrest for ever. Was it not, therefore, well worth the seeing? Yea, if John had taken the pains to go up thither upon his hands andknees, I say, to see the Lord Jesus as a throne set in heaven, andthe glory of God resting and abiding upon him, and giving out byhim all things, not only his Word, but all his dispensations andprovidences, to the end of the world; and this blessed thing amongthe 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 lastthing, namely, to the nature and quality of this water. It is saidto be pure and clear; pure and clear as crystal. 'And he showedme a pure river of water of life, clear as crystal. ' I know thatthere is a two-fold quality in a thing, one with respect to itsnature, and the other with respect to its operation. The firstof these is inherent, and remaineth in the subject being as such, and so for the most part useless. The other is put forth thenwhen it meeteth with fit matter on which it may freely work. Asto instance aquae vitae, the very metaphor here made use of, hatha quality inherent in it, but keep it stopped up in a bottle, andthen who will may faint notwithstanding; but apply it, apply itfitly, and to such as have need thereof, and then you may see itsquality by the operation. This water, or river of grace, is called, Isay, the water of life, and so, consequently, has a most blessedinherent quality; but its operation is seen by its working, the which it doth only then when it is administered and receivedfor those ends for which it is administered. For then it reviveswhere life is, and gives life where it is not. And thus far, inthe general, have we spoken to it already. We will, therefore, inthis place more particularly, though briefly, speak a few wordsunto it. 

[The operative quality of this water. ]

FIRST. Then this water of life is the very groundwork of life inus, though not the groundwork of life for us. The groundwork oflife for us is the passion and merits of Christ, this is that forthe sake of which grace is given unto us, as it is intimated bythe text; it proceeds from the throne of God, who is Christ. Christthen having obtained grace for us, must needs be precedent, asto his merit, to that grace he hath so obtained. Besides, it isclear that the Spirit and grace come from God through him; therefore, as to the communications of grace to us, it is the fruit of hismerit and purchase. But, I say, in us grace is the groundwork oflife; for though we may be said before to live virtually in theperson of Christ before God, yet we are dead in ourselves, and somust be until the Spirit be poured upon us from on high; for theSpirit is life, and its graces are life, and when that is infusedby God from the throne, then we live, and not till then. And henceit is called, as before, living water, the water of life springingup in us to everlasting life. The Spirit, then, and graces ofthe Spirit, which is the river here spoken of, is that, and thatonly, 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 saidbefore, though elect, though purchased by the blood of Christ, are dead, and must be dead, until the Spirit of life from God andhis throne shall enter into them; until they shall drink it in byvehement thirst, as the parched ground drinks in the rain. [14]

Now when this living water is received, it takes up its seat inthe heart, whence it spreads itself to the awakening of all thepowers of the soul. For, as in the first creation, the Spiritof God moved upon the face of the waters, in order to putting ofthat creature into that excellent fashion and harmony which nowwe behold with our eyes; even so the new creation, to wit, themaking of us new to God, is done by the overspreading of the sameSpirit also. For the Spirit, as I may so say, sitteth and broodethupon the powers of the soul, as the hen doth on cold eggs, till they wax warm and receive life. The Spirit, then, warmethus, and bringeth the dead and benumbed soul--for so it is beforeconversion--to a godly sense and understanding of states, of statesboth natural and spiritual; and this is the beginning of the workof the Spirit, by which the soul is made capable of understandingwhat God and himself is. 

And this drinking in of the Spirit is rather as the ground drinksin rain, than as a rational soul does through sense of the wantthereof. 

The Spirit also garnisheth the soul with such things as are properfor it, to the making of it live that life that by the Word ofGod is called for. 

It implanteth light, repentance, faith, fear, love, desires afterGod, hope, sincerity, and what else is necessary for the makingthe man a saint; these things, I say, are the fruits and effectsof this Spirit which, as a river of water of life, proceedeth forthof the throne of God and of the Lamb. Hence the Spirit is calledthe Spirit of faith, the Spirit of love, and the Spirit of a soundmind; for that the Spirit is the root and original of all thesethings, by his operations in, and upon, the face of the soul (2Cor 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 thesoul, by its continual waterings of them in the soul. Hence hesaith, 'I will water it every moment'; water IT--his vineyard, the soul of the church, the graces of the church; and so the souland graces of every godly man (Isa 27:3). 

And because it so happeneth sometimes, that some of those thingswherewith the Holy Ghost has beautified the soul may languish toa being, if not quite dead, yet 'ready to die' (Rev 3:2), thereforehe doth not only refresh and water our souls, but renews the facethereof, by either quickening to life that which remains, or bysupplying of us with that which is new, to our godly perseveranceand everlasting life. Thus 'thou visitest the earth, and waterestit; thou greatly enrichest it with the river of God' (Psa 65:9). 

For this must be remembered, that as the herb that is planted, orseed sown, needs watering with continual showers of the mountains, so our graces, implanted in us by the Spirit of grace, must alsobe watered by the rain of heaven. 'Thou waterest the ridges thereofabundantly: thou settlest the furrows thereof: thou makes it softwith showers: thou blessest the springing thereof' (Psa 65:10). Hence he says that our graces shall grow. But how? 'I will be asthe dew unto Israel: he shall grow as the lily, and cast forthhis roots as Lebanon. His branches shall spread, and his beautyshall be as the olive tree, and his smell as Lebanon. They thatdwell under his shadow shall return; they shall revive as the corn, and grow as the vine: the scent thereof shall be as the wine ofLebanon' (Hosea 14:5-7). Or, as he saith in another place, 'TheLord 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 thisliving water, and that is, the blessing of communion. All thewarmth that we have in our communion, it is the warmth of theSpirit: when a company of saints are gathered together in the nameof Christ, to perform any spiritual exercise, and their souls beedified, 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 likethose that drink wine in bowls, merry and glad; for that theyhave drank into the Spirit, and had their souls refreshed withthe sweet gales and strong wine thereof. This is the feast thatIsaiah speaks of, when he saith, 'In this mountain shall the Lordof hosts make unto all people a feast of fat things, a feast ofwines on the lees, of fat things full of marrow, of wines on thelees well refined' (Isa 25:6). This is called in another place, 'the communion of the Holy Ghost' (2 Cor 13:14). Now he warmethspirits, uniteth spirits, enlighteneth spirits; revives, cherisheth, quickeneth, strengtheneth graces; renews assurances, brings oldcomforts to mind, weakens lusts, emboldeneth and raiseth a spiritof faith, of love, of hope, of prayer, and makes the Word ablessing, conference a blessing, meditation a blessing, and dutyvery delightful to the soul. Without this water of life, communionis weak, flat, cold, dead, fruitless, lifeless; there is nothingseen, felt, heard, or understood in a spiritual and heart-quickeningway. Now ordinances are burdensome, sins strong, faith weak, heartshard, and the faces of our souls dry, like the dry and parchedground. 

This drink also revives us when tempted, when sick, when persecuted, when in the dark, and when we faint for thirst. The life of religionis this water of life: where that runs, where that is received, and where things are done in this spirit, there all things arewell; the church thrifty, the soul thrifty, graces thrifty, andall is well. And this hint I thought convenient to be given of thisprecious water of life, that is, with reference to the operativequality of it. 

[The other qualities of this water. ]

SECOND. I shall come, in the next place, to speak of it, as tothe other descriptions which John doth give us of it. He says itis, First, pure; Second, clear; Third, clear to a comparison: 'Andhe 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, alonewithout mixture, for so sometimes that word PURE is to beunderstood. As where it saith, pure, 'pure olive oil' (Exo 27:20). 'Pure frankincense' (Exo 30:34). 'Pure gold' (Exo 25:11, 17). 'Pureblood of the grape' (Deut 32:14), and the like. So then, when hesaith, 'he showed me a pure river of water of life, ' it is as ifhe 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, ordeadness, or flatness in it; or, as he saith a little after, 'andthere shall be no more curse. ' A pure river. There is not so muchas a grudge, or a piece of an upbraiding speech found therein. There is in it nothing but heart, nothing but love, nothing butgrace, nothing but life. 'The gifts and calling of God are withoutrepentance' (Rom 11:29). 

2. PURE is sometimes set in opposition to show or appearance; aswhere he says, 'the stars are not pure' (Job 25:5). That is, notso without mixture of darkness, as they seem to be: so again, 'Ifthou wert pure and upright' (Job 8:6): that is, as thou seemestto be, or as thou wouldst have us believe thou art. 

Now, take pure in this sense here, and then the meaning is, it isgrace without deceit, without guile; its show and its substanceare the same; it has nothing but substance in it; it is indeedwhat it seems to be in bulk; it is a river in show and a riverindeed. It comes from God and from his throne in appearance, andreally it comes from his very heart. 

The great fear of the tempted is, that there is not so much gracein God, and that he is not so free of it as some scriptures seemto import. But this word PURE is levelled against such objectionsand objectors, for the destroying of their doubts, and the relievingof their souls. There is no fraud, nor guile, nor fable in thebusiness; for though God is pleased to present us with his graceunder the notion of a river, it is not to delude our fanciesthereby; but to give us some small illustration of the exceedingriches of his grace, which as far, for quantity, outstrips thebiggest rivers, as the most mighty mountain doth the least ant'segg or atom in the world. 

3. But, again, this word PURE is set in opposition to that whichis hurtful and destructive: 'I am pure from the blood of allmen, ' that is, I have hurt nobody (Acts 20:26). 'The wisdom thatis from above is first pure, ' it is not hurtful (James 3:17). Doyou 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 thegrace 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 filledwith it, it will do him no harm (Eph 5:18). The best of the thingsthat are of this world are some way hurtful. Honey is hurtful(Prov 25:16, 27). Wine is hurtful (Prov 20:1). Silver and gold arehurtful, but grace is not hurtful (1 Tim 6:10). Never did manyet catch harm by the enjoyment and fulness of the grace of God. There is no fear of excess or of surfeiting here. Grace makesno man proud, no man wanton, no man haughty, no man careless ornegligent as to his duty that is incumbent upon him, either fromGod 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 andcourteous to all men. 

True, there are men in the world that abuse the grace of God, assome 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 arethemselves empty of grace, and have only done as death and hellhath done with wisdom, 'heard the fame thereof with their ears'(Job 28:22). It is a dangerous thing for a man to have the notionsof grace, while his heart is void of the spirit and holy principlesof grace; for such a man can do no other than abuse the grace ofGod. Alas, what can be expected of him that has nothing in himto teach him to manage that knowledge of grace which he has, buthis flesh, his lusts, and lustful passions? Can these teach himto manage his knowledge well? Will they not rather put him uponall 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 stalkinghorse to his fleshly and vile designs; and rather than fail betrayboth it, and the profession of it, to the greatest enemies it hasin 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 dowith the doctrine of it, by the force of his lusts which tamperwith it, he will unavoidably bring himself into the highest ruinthereby. An unwary man may destroy himself by the best of things, not because there is in such things an aptness to destroy, butbecause of the abuse and misuse of them. Some know the way oflife, the water of life, by knowledge that is naked and speculativeonly; and it had been better for such if they had not known, thanto know and turn from what they know; than to know, and make theknowledge subservient to their lusts (2 Peter 2:20-22). Somereceive the rain of God, and the droppings of his clouds, becausethey continually sit under the means of his grace. But, alas!they receive it as stones receive showers, or as dunghills receivethe rain; they either abide as hard stones still, or else returnnothing to heaven for his mercy, but as the dunghills do, acompany of stinking fumes. These are they that drink in the rainthat comes often upon them, and that instead of bringing forthherbs meet for the dresser, bring forth briers and thorns; andthese 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, thehighest good. There are many things that may be called good, butnone of them are good as grace is good. All things indeed arepure, that is, all creatures in themselves are good and serviceableto 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 theirown eyes (Prov 30:12). There are good men, good consciences, goodworks, 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. Andwhatever 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 notbe healed; they shall be given to salt' (Eze 47:1). 

But who understands this, who believes it? Its goodness is keptclose from the fowls of the air. Men, most men, are ignorant ofthe goodness of it, nor do they care to inquire after the enjoymentof this pure, this good water of life. The reason is, becausethough it is good in itself, good in the highest degree, and thatwhich makes all things good, yet it is not such a good as is suitedto 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 onlyof them that are spiritual; for temporal good will satisfy a carnalmind. Now grace is a spiritual good; this river of grace is thegoodness of spiritual good. It is the original life of all thegrace in our souls. No marvel, then, if it be so little set by ofthose that are carnally minded. They will serve a horse, and mirewill serve a sow; so things of this life suit best with the menof this world; for their appetite is gross and carnal, and theysavour not the things that be of the Spirit of God. 'The naturalman receiveth not the things of the Spirit of God, ' the thingsthat 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 speaksof, the river of SPIRIT. Were it a river of gold and silver, therewould be old fishing on the banks thereof. But it is a river thatruns 'like oil, saith the Lord God' (Eze 32:14). This rock poursus out 'rivers of oil' (Job 29:6)--'fresh oil' (Psa 92:10)--'softoil' (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 makethe face to shine (Psa 104:15)--oil by which thou wilt be madeable to honour both God and man in some good measure as becomesthee (Judg 9:9). 

I might have enlarged upon this head, and have showed you many moreparticulars wherein this term of pure might serve for the bettersetting forth of the excellency of this water of life, but I shallproceed 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 saidto 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 saidto be 'clear as the sun' (Cant 6:10). And again, 'the light shallnot be clear nor dark' (Zech 14:6). In both these places, clearis to be taken for light, daylight, sunlight; for, indeed, it isnever day nor sunshine with the soul, until the streams of thisriver of water of life come gliding to our doors, into our houses, into our hearts. Hence the beginning of conversion is calledillumination (Heb 10:32). Yea, the coming of this river of waterof life unto us is called the day-spring from on high, throughthe tender mercy of our God (Luke 1:78). It is also called thedawning of the day (2 Peter 1:19). And hence, again, these menunto whom this river of water of life comes not, are said to bedark, darkness. 'Ye were sometimes darkness, but now are ye lightin the Lord' (Eph 5:8). Wherefore, this water is like Jonathan'shoney; it hath a faculty to open the eyes, to make them that sitin darkness see a great light (1 Sam 14:27; Matt 4:16). The lightof the knowledge of the glory of God in the faith of Jesus Christ;'God, who commanded the light to shine out of darkness, hath shinedin our hearts to give the light'; the Spirit that enlightenethand giveth the light, 'of the knowledge of the glory of God inthe face of Jesus Christ' (2 Cor 4:6). This river casteth beamswhere it goes, like the beams of the sun; it shines, it casts outrays of glory unto those that drink thereof. The streams of thisgrace 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 wasa great light, a light above the brightness of the sun, a lightthat did by the glory of it make dark to him all the things inthe world (Acts 9:3, 22:6, 26:13). 

2. CLEAR is set in opposition to that which is not pleasing. Forto be clear is to be pleasant. Hence it is said, 'truly the lightis sweet, and a pleasant thing it is for the eyes to behold thesun' (Eccl 11:7). I read of rivers that looked red as blood, thatstank like the blood of a dead man, but this is no such river (Exo7:19, 20; 2 Kings 3:22, 23). I read of rivers whose streams are likestreams 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, 'thestreams whereof shall make glad the city of God' (Psa 46:4). 

There are the waters that the doves love to sit by, because bythe 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 whichthey solace themselves, and take great content. These streams areinstead, as I said, of a looking-glass; their clearness presentsus with an opportunity of seeing our own features. As in fairwaters a man may see the body of the sun, and of the moon, andof the stars, and the very body of heaven; so he that stands uponthe 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, andthe habitation that God has prepared for his people. And are notthese pleasant sights? is not this excellent water? has not thisriver pleasant streams?

3. CLEAR is set in opposition to dirty water and muddiness. I readof some waters that are fouled with the feet of beasts, and withthe feet of men, yea, and deep waters too. Yea, saith God to some, ye 'have drunk of the deep waters, ' and have fouled 'the residuewith your feet'; and again, 'As for my flock, they eat that whichye have trodden with your feet, and they drink that which ye havefouled with your feet' (Eze 34:18, 19). These waters are doctrinescontained in the text, muddied and dirtied by the false glossesand sluttish opinions of erroneous judgments, of which the poorsheep have been made to drink. And, verily, this is apparentenough by the very colour and hue of those poor souls; for thoughthe truth of God was in them, yet the very stain of tradition andsuperstition might be also seen in their scales. For as the fishof the river receive, by being there, the changeable colours ofthe waters, so professors, what doctrine they hear and drink, dolook like that. If their doctrines are muddy, their notions aremuddy; if their doctrines are bloody, their notions and tempers arebloody: but if their doctrines are clear, so are their notions, fortheir doctrine has given them a clear understanding of things. [15]

Now, here we have a river of water of life that is clear--clearwithout dirt and mud--clear without the human inventions andmuddy conceptions of unsanctified and uninstructed judgments; yea, here you have a river the streams whereof lie open to all in thechurch, so that they need not those instruments of conveyancethat are foul, and that use to make water stink, if they receiveit to bring it to them that have need. 

4. By clear we sometimes understand purgation; or that a thinghas purged itself, or is purged from those soils and imputationsof evil wherewith sometimes they have been charged. 'Then thou shaltbe 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 isintimated by 'that thou mightest be clear when thou judgest' (Psa51:4), will they, think you, be afraid to impute evil to his Word, and grace, and Spirit? No, verily; they are bold enough at thiswork. Nay, more than this, even from the foundation of the world, men have cast slanders upon, and imputed based things into theblessed grace of the gospel. But not to look so far back. Paulwas one of the pipes through which God conveyed this grace to theworld; and what was he counted for his so doing, but 'a pestilentfellow, and a mover of sedition--throughout the world' (Acts 24:5, 6). But, behold, no imputation can stick on the grace of God--notstick long; for that, like honey, will purge itself of what filthis 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 dowith a river--a river of water of life; but a river more slanderedthan ever did Naaman the Syrian slander the waters of Israel inpreferring those of Abana and Pharpar, rivers of Damascus, beyondthem (2 Kings 5:10-12). But behold now, at last, when all the worldhave done what they can, and cast what reproaches and slandersupon it they are able, it is a river pure and clear. It has purgeditself before kings--it has purged itself before princes andjudges, and all the Naamans in the world; it is still a river--ariver of water of life--a river of water of life CLEAR. 

5. By clear we sometimes understand purity manifest, or innocencyand goodness made known. 'In all things ye have approved yourselvesto be CLEAR in this matter' (2 Cor 7:11). That is, you have madeit appear, and stand upon your justification, and are willing tobe searched and sounded to the bottom by those that have a desireto undertake that work. So this river of water of life in thefountain, and in the streams thereof, offer themselves to theconsideration and conscience of all men. To this end how oftendoth God, the head of this river, and he out of whose throne itproceeds, call upon men to challenge him, if they can, with anyevil 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 yourfathers found in me, that they are gone far from me, and havewalked after vanity, and are become vain?' (Jer 2:5). So Christ:'Which of you convinceth me of sin?' (John 8:46). And 'If I havespoken evil, bear witness of the evil' (John 18:23). So Paul: We'have renounced the hidden things of dishonesty, not walkingin craftiness, nor handling the Word of God deceitfully; but bymanifestation of the truth commending ourselves to every man'sconscience in the sight of God' (2 Cor 4:2). All these sentencesare 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 awrinkle, 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 drinkof it, for fear it should be poison unto them. Some, again, darenot take it because it is not mixed, and as they, poor souls, imagine, qualified and made toothsome by a little of that whichis called the wisdom of this world. Thus one shucks, [16] anothershrinks, and another will none of God. Meanwhile, whoso shallplease to look into this river shall find it harmless and clear;yea, offering itself to the consciences of all men to make trialif it be not the only chief good, the only necessary waters, theonly profitable, for the health of the soul, of all the thingsthat are in the world, and as clear of mischief as is the sun ofspots. 

[Third. --this river is clear to the most perfect comparison. ]

As John saw this river pure and clear, so he saw it clear to acomparison. 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 iswithout those spots, and streaks, and smirches that are in otherprecious stones. Wherefore, when he saith that this river is clearas crystal, it is as if God should say, Look, sinners, look tothe bottom of these my crystal streams. I have heard of some seasthat are so pure and clear, that a man may see to the bottom thoughthey may be forty feet deep. I know this river of water of lifeis a deep river; but though it is said to be deep, it is not saidwe can see no bottom. Indeed, as to the wideness of it, it issaid to be such as that it cannot be passed over; but I say, it isnowhere said that we cannot see to the bottom; nay, the comparisonimplies that a man with good eyes may see to the bottom. It isclear, as clear as crystal. So, then, we will a little look downto the bottom, and see, through these crystal streams, what is atthe 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 mighthave it more abundantly' (John 10:10). This is the bottom of thisgreat river of water of life, and of its proceeding from the throneof God and of the Lamb: it is that we might be saved; it is thatwe might live. What a good bottom is here! what a sound bottomis here! But few deep rivers have a good bottom. Mud is at thebottom of most waters in the world; even the sea itself, when itworketh, 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 Wordthereof, is that we might be saved, consequently a very goodbottom. 

2. As the bottom of all is, 'that we may be saved, ' so that wemay be saved by grace, and this is a bottom sounder and sounder. Our salvation might have been laid upon a more difficult bottomthan this. It might have been laid on our works. God might havelaid it there, and have been just, or he might have left us tohave laid it where we would; and then, to be sure, we had laid itthere, and so had made but a muddy bottom to have gone upon tolife. 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 bottomand see, we are 'justified freely by his grace' (Rom 3:24). 'Bygrace 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 Davidwas not here, or surely this was not the river that he spake ofwhen he said, 'I sink in deep mire, where there is no standing:I am come into deep waters, where the floods overflow me. Deliverme out of the mire, and let me not sink' (Psa 69:2, 14). I say, tobe sure this could not be the river. No, David was now straggledout of the way, was tumbled into some pit, or into some muddy anddirty hole; for as for this river it has a good bottom, a bottomof salvation by grace, and a man needs not cry out when he ishere that he sinks, or that he is in danger of being drowned inmud or mire. 

3. The bottom of all is, as I said, that we might be saved, savedby grace, and I will add, 'through the redemption that is in Christ. 'This is still better and better. We read that, when Israel cameover Jordan, the feet of the priests that did bear the ark stoodon firm ground in the bottom, and that they set up great stonesfor a memorial thereof (Josh 3:17, 4:1-3). But had Jordan so gooda bottom as has this most blessed river of water of life, or werethe stones that Israel took out thence like this 'tried stone, 'this 'sure foundation?' (Isa 28:16). O the throne! this rivercomes out of the throne, and we are saved by grace through theredemption that is in him. We read that there is a city that hasfoundations; grace is one, Christ another, and the truth of allthe prophets and apostles, as to their true doctrine, another, &c. (Heb 11:10). And again, all these are the very bottom of thisgoodly river of the water of life (Eph 2:19, 20). 

4. There is another thing to be seen at the bottom of this holyriver, and that is, the glory of God; we are saved, saved by grace, saved by grace through the redemption that is in Christ to thepraise and glory of God. And what a good bottom is here. Gracewill not fail, Christ has been sufficiently tried, and God willnot lose his glory. Therefore they that drink of this river shalldoubtless be saved; to wit, they that drink of it of a spiritualappetite 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 youthat its nature is excellent, its quantity abundant, its head-springglorious, and its quality singularly good. 

FIRST. Let this, then, in the first place, be a provocation tous 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 thehealth of the body; and to allure those that are ill to buy, theywill praise their waters beyond their worth. Yea, and if they behelpful to one person in a hundred, they make as if they couldcure every one. Well, here you have the great Physician himself, with his water, and he calls it the water of life, water of lifefor the soul: this water is probatum est. [17] It has been provedtimes 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 curesblindness, deadness, deafness, dumbness. It makes 'the lips ofthose that are asleep to speak' (Cant 7:9). This is the right HOLYWATER, [18] all other is counterfeit: it will drive away devils andspirits; it will cure enchantments and witchcrafts; it will healthe mad and lunatic (Gal 3:1-3; Mark 16:17, 18). It will cure themost 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 awhite soul, and that is better than to have a white skin (Eze36:25, 26). It will make you taste well; it will make you disrelishall hurtful meats (Isa 30:22). It will beget in you a good appetiteto that which is good; it will remove obstructions in the stomachand liver. It will cause that what you receive of God's breadshall turn to good nourishment, and make good blood. In a word, it preserveth life (John 4:14). They that take this water shalllive longer than did old Methuselah, and yet he lived a greatwhile (Gen 5:27). 

Wherefore, let me continue my exhortation to you. Be more freein making use of this water; it is the wholesomest water in theworld; 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 areof long continuance, consequently they will be removed with farmore ease; besides, those that thus do will receive endless life, and the comfort of it betimes; and that, you know, is a doublelife 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 showitself stronger of operation, for there is no disease can be toohard 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 infectionsthat otherwise will be sure to make us sleep in death, and bringus, with the multitude, down to hell. But it will do no hurt; itonly breaks our sleep in security, and brings us to a more quickapprehension of the plague of our heart and flesh. It will, as Isaid before, provoke to appetite, but make us only long after thatwhich 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 theea dwelling-place by these waters. 'The beloved of the Lord shalldwell in safety by him, and the Lord shall cover him all the daylong' (Deut 33:12). If thou ask where that dwelling is, I answer, in the city of God, in and among the tabernacles of the MostHigh. 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 ofit' (Rev 22:2). If ye will inquire, inquire, return, come. 'Theseed also of his servants shall inherit it, and they that lovehis name shall dwell therein' (Psa 69:36). Get thee a dwellingin Jerusalem, in the midst of Jerusalem, and then thou wilt beseated 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, 'bythe 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; andof all rivers, the river of the water of life is the best. Theythat dwell there 'shall not hunger nor thirst; neither shall theheat nor sun smite them: for he that hath mercy on them shalllead them, even by the springs of water shall he guide them' (Isa49:10). Trees planted by the rivers, and that spread out theirroots by the rivers, they are the flourishing trees, they bringforth their fruit in their season (Psa 1:3; Jer 17:8). And thepromise is that men that take up their dwellings by this river ofwater of life, shall be fruitful as such trees. 

If thou art a Christian, thou hast more than an ordinary call andoccasion to abide by these waters; thy things will not grow but bythese waters. Weeds and the excellencies of most men we may findin the barren wilderness, they grow under every hedge; but thineare garden, and so choice things, and will not thrive without muchwater, no, without the water of God's river. Dwell, therefore, here; that thy soul may be as a watered garden (Jer 31:12; Isa12:1-3). 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 bythose waters, then do thou consider of thy spiritual disease, andhow nothing can cure thee but this blessed water of life; be alsomuch of desires to have a dwelling-place in Jerusalem, that thoumayest always be nigh to these waters. Be often also in wateringthy plants with these waters. I mean the blessed graces of Godin thy soul; then shalt thou grow, and retain thy greenness, andprove thyself to be a disciple indeed. And herein is God, and thyFather, glorified, that thou bear much fruit (John 15:8). 

THIRD. My third word is, bless God for providing for man suchwaters. These only can make us live; all others come out of theDead Sea, and do kill; there is no living water but this. I say, show thy acceptation of it with thanksgiving; if we are not toreceive our bread and cheese but with thanksgiving, how should webless God for this unspeakable gift! (2 Cor 9:15). This is soullife, life against sin, life from sin, life against the curse, lifefrom 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 wouldtake the heart of Israel, and took in hand to raise up theirspirits to thankfulness, he used to tell them that the land thatthey were to go to was a land that God cared for, and that waswatered with the dew of heaven. Yea, 'a land of brooks of water, of fountains and depths that spring out of valleys and hills; aland that flowed with milk and honey, which is the glory of alllands' (Deut 8:7; Exo 3:8, 13:5; Lev 20:24; Num 14:8). But yet inhis 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 ofhis very bowels, for God is the living God. This is his heart andsoul. 'Yea, I will rejoice over them to do them good, and I willplant them in this land assuredly, with my whole heart, and withmy whole soul' (Jer 32:41). I say, if ever God's heart and soulappeared, it showed itself in giving this water of life, andthe throne from whence it proceeds. Wherefore [there is] all thereason of the world, that in the reception of it thy heart andsoul should run out and flow after him in thanksgiving. See howDavid 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, orhow. This river is pure, is clear, is pure and clear as crystal. Is the doctrine offered unto thee so? or is it muddy, and mixedwith the doctrines of men? Look, man, and see if the foot of theworshippers of Bel be not there, and if the waters be not fouledthereby. What water is fouled is not the water of life, or atleast not the water of life in its clearness. Wherefore, if thoufindest it not right, go up higher to the spring-head, for alwaysthe nearer to the spring, the more pure and clear is the water. Fetch, then, thy doctrine from afar, if thou canst not have it goodnearer hand (Job 36:3). Thy life lies at stake; the counterfeit ofthings 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 saidbefore of the fish, by your colour it will be seen what watersyou 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 neverso many, fear at all, but there is enough to save his soul, andto spare. Nothing has been more common to many than to doubt ofthe grace of God; a thing most unbecoming a sinner of any thing inthe world. To break the law is a fact foul enough; but to questionthe sufficiency of the grace of God to save therefrom, is worsethan sin, if worse can be. Wherefore, despairing soul, for it isto thee I speak, forbear thy mistrusts, cast off thy slavish fears, hang thy misgivings as to this upon the hedge; and believe thouhast an invitation sufficient thereto, a river is before thy face. And as for thy want of goodness and works, let that by no meansdaunt thee; this is a river of water of life, streams of graceand mercy. There is, as I said, enough therein to help thee, forgrace brings all that is wanting to the soul. Thou, therefore, hast nothing to do, I mean as to the curing of thy soul of itsdoubts, and fears, and despairing thoughts, but to drink and livefor ever. 

SIXTH. But what is all this to the DEAD world--to them that loveto be dead? They toss their vanities about as the boys toss theirshuttlecocks in the air, till their foot slips, and themselvesdescend 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 butgrateful love. He redeems us from the captivity of sin, and earth, and hell. 'Every beast of the forest is mine, and the cattle upona thousand hills: the world is mine, saith the Almighty, with thefulness thereof. ' O to grace how great a debtor; freely bestowedto the poor and needy. --Ed. 

2 Water is a curse, as in the dropsy, but essential to life withour food. Oil is valuable, properly taken, but an irritating oilto consume the bones is destructive. How awful the case of the richman when refused a drop of water to cool that fire which he hadcreated while living, and into which he had irretrievably plungedhimself. --Ed. 

3 Reliance upon an imperfect obedience to God's holy law, unitedwith a hope, through Christ or some other means, of forgivenessfor not having kept some parts of that law, is 'the doctrine ofthe world, ' and of devils. It is a refuge of lies, which death willfearfully sweep away. We must rely wholly upon Christ, or perish. --Ed. 

4 Aquae Vitae was a cordial-water well known in Bunyan's time, andmuch used in compounding medicines, but now almost forgotten. Itwas distilled from brewed beer, strongly hopped, and well fermented. The French have an intoxicating liquour called eau de vie; this isdistilled from the refuse of the grapes after the wine is made. --Ed. 

5 Although all mankind are fatally diseased, they only feel itthat are made sick of sin; this is the law work, and when it takesplace, then comes the new birth and salvation by the efficacy ofthis water of life. --Ed. 

6 A RIVER inexhaustible, to supply the pure and unmixed joys ofheaven to all the myriads of happy glorified souls, and appliedby the Spirit of grace to quench the thirst of the soul on earth. This grace is fixed and permanent, 'springing up into everlastinglife. ' Blessed Jesus, 'give me this water, that I thirst notever. '--Ed. 

7 This water of life is as essential to the spiritual-mindednessof the soul, as natural water is to the life of a fish. The graceof God is the element in which only the renewed soul can live andenjoy 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 dependon the merit of their own works for a righteousness; these do notthirst--they have no sense of their need, and will not condescendto come to THE FOUNTAIN. --Ed. 

9 The rain is taken from the sea by water-spouts or in vapour; itis wonderfully distilled, and descends upon the earth in fertilizingshowers which supply the rivers. In proportion to the rain ormelting of the snow, is the quantity of water in the rivers. Bunyanwas taught all this phenomena of nature, by a single verse in theinspired volume which he quotes. How wonderful is that Book!--Ed. 

10 This is a most astonishing natural phenomenon: that such ariver as the Thames, receiving constantly all the filth of a vastmetropolis, 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 loatheththis light bread. ' The heavenly manna, like Christ, is despisedand rejected of man. --Ed. 

12 By 'the text, ' in this and other places, is meant the text ofsacred Scripture; not the particular passage, or text, on whichthis treatise is founded. --Ed. 

13 The solemn silence, and the sound of the trumpet, took placein quick succession when the medium of prayer and praise, fromfallen man, was first exhibited in heaven. When Christ was revealedto John, as the throne upon which God received the prayers of allhis saints, awe, and wonder, and silence, was felt in heaven forthe space of half an hour; then came the sound of the trumpetwith dire events to those who had refused to pray in the name ofChrist. --Ed. 

14 Thus the Spirit of God in regeneration produces light out ofdarkness, makes the barren heart fruitful, and from confusion, discord, and enmity, brings order, harmony, and tranquility. Therenewed man is actuated by new hopes and fears; his judgment isenlightened, his will rectified, and his heart transformed; hiseyes being divinely opened he sees into eternity; he has a hopefull of immortality; spiritual appetites are excited in his soul;his affections are raised to God and heaven; his soul thirstethfor God, for the living God! Thus the Spirit giveth life to thedead, eyes to the blind, speech to the dumb, feet to the lame, andthe hand of faith to lay hold on Christ for complete salvation. --Mason. 

15 This is an excellent commentary upon that part of the Pilgrim'sProgress which describes Christiana and her company at the footof the hill Difficulty. Greatheart points out the spring at whichChristian was refreshed before he began the arduous ascent whichled him, in defiance of a persecuting world, to join in churchfellowship, allegorically represented by the house Beautiful--'WhenChristian drank it was clear and good, but now it is dirty; andwith the feet of some that are not desirous that pilgrims shouldhere quench their thirst. ' After the writing of the first part, and before that of the second, the Act of Uniformity had spreadits baleful influence over England. To use Bunyan's words--'TheRomish beasts have corrupted the doctrine by treading it downwith their feet, and have muddied this water with their own dirtand filthiness. '--See Holy City. --Ed. 

16 'Shuck, ' to shake; obsolete as a verb, but retained as a nounto designate the pea-shell, after the peas have been shook out. --Ed. 

17 Probatum est--is proved--a scrap of Latin commonly used inadvertising medical prescriptions, in Bunyan's time. --Ed. 

18 A Protestant can have but little idea of the insane superstitionof the Papists in respect to holy water. The following lines, fromBarnaby Googe's Popish Kingdome, will shed a little light uponit:--

'Besides, they do beleeue their sinnes to be forgiven quight, Bytaking holy water here, whereof if there do light But one smalldrop, it driueth out the hellishe deuils all Then which there canno greater griefe vnto the feend befall. '--4to. 1570, p. 42. Inthe Editor's library. --Ed. 

19 The infatuation, nay, madness of human nature, in its fallenstate, is shown by living to hasten the inroads of death; andwhen he appears, terror-stricken they fly from it to any remedythat is within their reach. How vast the number of suicides byintemperance!--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 thatwhich is to come. Their Father, the Almighty, supplies all theirwants; giving joy and peace, when heart and flesh tremble. --Ed. 

21 In proportion to the number of professed Christians who thusobey the gospel by judging for themselves, so will be the happinessof 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 thewritten Word. O man, take not the water of life as doled out bya fellow-man; go to the river for yourself--survey yourself asreflected in those crystal streams. Christ does not say to theheavy-laden, sin-burdened soul, Go to the church; but, Come untome, and find rest. Blessed is he who loves the river of waterunpolluted by human devices, forms, or ceremonies; who flies tothe 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 BEFOREHIS 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'sChurchyard, 1688. 

This Title has a broad Black Border. 

ADVERTISEMENT BY THE EDITOR. 

This solemn, searching, awful treatise, was published by Bunyanin 1682; but does not appear to have been reprinted until a veryfew months after his decease, which so unexpectedly took placein 1688. Although we have sought with all possible diligence, nocopy of the first edition has been discovered; we have made use ofa fine copy of the second edition, in possession of that thoroughBunyanite, my kind friend, R. B. Sherring, of Bristol. The thirdedition, 1692, is in the British Museum. Added to these posthumouspublications appeared, for the first time, 'An Exhortation to Peaceand 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. Thatopinion is now more fully confirmed, by the discovery of Bunyan'sown list of his works, published just before his death, in 1688, and in which that exhortation is not inserted. I was also muchpleased to find that the same conclusion was arrived at by thathighly intelligent Baptist minister, Mr. Robert Robinson. Hisreasons are given at some length, concluding with, 'it is evidentthat Bunyan never wrote this piece. '[1] Why it was, after Bunyan'sdeath, published with his 'Barren Fig-tree, ' is one of those hiddenmysteries of darkness and of wickedness that I cannot discover. Thebeautiful parable from which Bunyan selected his text, representsan enclosed ground, in which, among others, a fig-tree had beenplanted. It was not an enclosure similar to some of the vineyardsof France or Germany, exclusively devoted to the growth of thevine, but a garden in which fruits were cultivated, such as grapes, figs, or pomegranates. It was in such a vineyard, thus retiredfrom the world, that Nathaniel poured out his heart in prayer, whenour 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 theirtime, under their own vines or fig-trees, sheltered from theworld and from the oppressive heat of the sun--a fit emblem of achurch of Christ. In this vineyard stood a fig-tree--by natureremarkable for fruitfulness--but it is barren. No inquiry is madeas to how it came there, but the order is given, 'Cut it down. 'The dresser of the garden intercedes, and means are tried to makeit fruitful, but in vain. At last it is cut down as a cumber-groundand burnt. This vineyard or garden represents a gospel church;the fig-tree a member--a barren, fruitless professor. 'It mattersnot how he got there, ' if he bears no fruit he must be cut downand away to the fire. 

To illustrate so awful a subject this treatise was written, andit is intensely solemn. God, whose omniscience penetrates throughevery 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 deceiveGod. 'He will be with thee in thy bed fruits--thy midnightfruits--thy closet fruits--thy family fruits--they conversationfruits. ' Professor, solemnly examine yourself; 'in proportionto your fruitfulness will be your blessedness. ' 'Naked and openare all things to his eye. ' Can it be imagined that those 'thatpaint themselves did ever repent of their pride?' 'How seeminglyself-denying are some of these creeping things. ' 'Is there no placewill serve to fit those for hell but the church, the vineyard ofGod?' 'It is not the place where the worker of iniquity can hidehimself or his sins from God. ' May such be detected before theygo hence to the fire. While there is a disposition to seek graceall are invited to come; but when salvation by Christ is abandoned, there is no other refuge, although sought with tears. Reader, maythe deeply impressive language of Bunyan sink profoundly into ourhearts. We need no splendid angel nor hideous demon to reveal tous the realities of the world to come. 'If we hear not Moses andthe prophets, ' as set forth by Bunyan in this treatise, 'neithershould we be persuaded though one rose from the dead' to declarethese 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 willfare with the fruitless professor that standeth in the vineyardof God. Of what complexion thou art I cannot certainly divine; butthe 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 asnare to his own soul also. 'Though his excellency mount up to theheavens, and his head reach unto the clouds, yet he shall perishfor 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 willthey 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 seekingfruit 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 willit palliate the revengeful threatening of his justice; he willcommand to cut it down shortly. 

The church, and a profession, are the best of places for theupright, but the worst in the world for the cumber-ground. He mustbe cast, as profane, out of the mount of God: cast, I say, overthe wall of the vineyard, there to wither; thence to be gatheredand burned. 'It had ben better for them not to have known the wayof righteousness' (2 Peter 2:21). And yet if they had not, theyhad 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, doso likewise. For if the righteous scarcely be saved, where shallthe ungodly and sinners appear? Cumber-ground, take heed of theaxe! Barren fig-tree, beware of the fire!

But I will keep thee no longer out of the book. Christ Jesus, thedresser of the vineyard, take care of thee, dig about thee, anddung thee, that thou mayest bear fruit; that when the Lord of thevineyard cometh with his axe to seek for fruit, or pronounce thesentence of damnation on the barren fig-tree, thou mayest escapethat judgment. The cumber-ground must to the wood-pile, and thenceto 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 FRUITLESSPROFESSOR. 

'A CERTAIN MAN HAD A FIG-TREE PLANTED IN HIS VINEYARD; AND HE CAMEAND SOUGHT FRUIT THEREON, AND FOUND NONE. THEN SAID HE UNTO THEDRESSER OF HIS VINEYARD, BEHOLD, THESE THREE YEARS I COME SEEKINGFRUIT ON THE FIG-TREE, AND FIND NONE: CUT IT DOWN; WHY CUMBERETHIT THE GROUND? AND HE ANSWERING SAID UNTO HIM, LORD, LET IT ALONETHIS YEAR ALSO, TILL I SHALL DIG ABOUT IT, AND DUNG IT: AND IF ITBEAR FRUIT, WELL: AND IF NOT, THEN AFTER THAT THOU SHALT CUT ITDOWN. '--LUKE 13:6-9. 

At the beginning of this chapter we read how some of the Jews cameto 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 onlyhis malice against the Jewish nation, but also against theirworship, and consequently their God. An action, I say, not onlyheathenish, but prodigious also; for the Lord Jesus, paraphrasingupon this fact of his, teacheth the Jews, that without repentance'they should all likewise perish. ' 'Likewise, ' that is by the handand rage of the Roman empire. Neither should they be more able toavoid the stroke, than were those eighteen upon whom the tower ofSiloam fell, and slew them (Luke 13:1-5). The fulfilling of whichprophecy, for their hardness of heart, and impenitency, was inthe days of Titus, son of Vespasian, about forty years after thedeath 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 andfamine, pestilence and blood, for their outrage against the Sonof his love. So wrath 'came upon them to the uttermost' (1 Thess2:16). [2]

Now, to prevent their old and foolish salvo, which they alwayshad in readiness against such prophecies and denunciations ofjudgment, the Lord Jesus presents them with this parable, in whichhe emphatically shows them that their cry of being the temple ofthe Lord, and of their being the children of Abraham, &c. , andtheir being the church of God, would not stand them in any stead. As who should say, It may be you think to help yourselves againstthis my prophecy of your utter and unavoidable overthrow, by theinterest which you have in your outward privileges. But all thesewill fail you; for what think you? 'A certain man had a fig-treeplanted in his vineyard, and he came and sought fruit thereon, and found none. ' This is your case! The Jewish land is God'svineyard; I know it; and I know also, that you are the fig-trees. But behold, there wanteth the main thing, fruit; for the sake, andin 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, whatremains but that in justice he command to cut you down as thosethat cumber the ground, that he may plant himself another vineyard?'Then said he unto the dresser of his vineyard, Behold, thesethree years I come seeking fruit on this fig-tree, and find none;cut it down, why cumbereth it the ground?' This therefore must beyour end, although you are planted in the garden of God; for thebarrenness and unfruitfulness of your hearts and lives you mustbe cut off, yea, rooted up, and cast out of the vineyard. 

In parables there are two things to be taken notice of, and to beinquired into of them that read. First, The metaphors made useof. 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 uswhat 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, aprofessor. 4. By the dresser, the Lord Jesus. 5. By the fig-tree'sbarrenness, the professor's fruitlessness. 6. By the threeyears, the patience of God that for a time he extendeth to barrenprofessors. 7. This calling to the dresser of the vineyard tocut it down, is to show the outcries of justice against fruitlessprofessors. 8. The dresser's interceding is to show how the LordJesus 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 barrenfig-tree. 9. The dresser's desire to try to make the fig-treefruitful, is to show you how unwilling he is that even a barrenfig-tree should yet be barren, and perish. 10. His digging aboutit, and dunging of it, is to show his willingness to apply gospelhelps 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 someprofessors will abide barren and fruitless. 12. The determinationupon this supposition, at last to cut it down, is a certainprediction of such professor's unavoidable and eternal damnation. 

But to take this parable into pieces, and to discourse moreparticularly, 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; bywhich similitude he is often set out in the New Testament. 

Observe then, that it is no new thing, if you find in God's churchbarren fig-trees, fruitless professors; even as here you see is atree, 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 theflesh, to word it, and say, Be thou warmed and filled with thebest. It is no hard thing to do these with other things; but to befruitful, to bring forth fruit to God, this doth not every tree, no not every fig-tree that stands in the vineyard of God. Thosewords also, 'Every branch in me that beareth not fruit, he takethaway, ' assert the same thing (John 15:2). There are branchesin Christ, in Christ's body mystical, which is his church, hisvineyard, that bear not fruit, wherefore the hand of God is totake them away: I looked for grapes, and it brought forth wildgrapes, that is, no fruit at all that was acceptable with God (Isa5:4). Again, 'Israel is an empty vine, he bringeth forth fruit untohimself, ' 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 peoplecometh' (Eze 33:31). 'They delight to know my ways, as a nationthat did righteousness, and forsook not the ordinance of theirGod. They ask of me the ordinances of justice, they take delightin approaching to God, ' and yet but barren, fruitless, andunprofitable professors (Isa 58:2-4). Judas also was one of thetwelve, a disciple, an apostle, a preacher, an officer, yea, andsuch a one as none of the eleven mistrusted, but preferred beforethemselves, 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; yethe in Christ's eye was the barren fig-tree, a devil, a fruitlessprofessor. The foolish virgins also went forth of the world withthe other, had lamps, and light, and were awakened with the other;yea, had boldness to go forth, when the midnight cry was made, withthe other; and thought that they could have looked Christ in theface, when he sat upon the throne of judgment, with the other; andyet but foolish, but barren fig-trees, but fruitless professors. 'Many, ' saith Christ, 'will say unto me in that day, ' this andthat, and will also talk of many wonderful works; yet, behold, he finds nothing in them but the fruits of unrighteousness (Matt7:22, 23). They were altogether barren and fruitless professors. 

Had a fig-tree PLANTED. 

This word PLANTED doth also reach far; it supposeth one taken outof its natural soil, or removed from the place it grew in once;one that seemed to be called, awakened; and not only so, butby strong hand carried from the world to the church; from natureto grace; from sin to godliness. 'Thou hast brought a vine outof Egypt; thou hast cast out the heathen, and planted it' (Psa80:8). Of some of the branches of this vine were there unfruitfulprofessors. 

It must be concluded, therefore, that this professor, that remainethnotwithstanding fruitless, is, as to the view and judgment ofthe church, rightly brought in thither, to wit, by confession offaith, of sin, and a show of repentance and regeneration; thusfalse brethren creep in unawares![4] All these things this wordplanted intimateth; yea, further, that the church is satisfiedwith them, consents they should abide in the garden, and counteththem sound as the rest. But before God, in the sight of God, theyare 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 thatis prepared for the saint, that is so indeed. Otherwise, 'Beingplanted, shall it prosper? shall it not utterly wither, when theeast-wind toucheth it? It shall wither in the furrows where itgrew' (Eze 17:10). 

Had a fig-tree planted in HIS vineyard. 

In HIS vineyard. Hypocrites, with rotten hearts, are not afraidto come before God in Sion. These words therefore suggest unto usa prodigious kind of boldness and hardened fearlessness. For whatpresumption higher, and what attempt more desperate, than for aman that wanteth grace, and the true knowledge of God, to crowdhimself, in that condition, into the house or church of God; orto make profession of, and desire that the name of God should becalled 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, andis called and reckoned now, how fruitless soever before God ormen, the man that hath to do with God, the man that God owneth, and will stand for. This man, I say, by his profession, suggesteththis 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, areafraid to think of doing thus. 'And of the rest durst no man joinhimself to them; but the people magnified them' (Acts 5:13). And, indeed, it displeaseth God. 'Ye have brought, ' saith he, 'menuncircumcised into my sanctuary' (Eze 44:7). And again, 'When yecome to appear before me, who hath required this at your hand, to tread my courts?' saith God (Isa 1:12). They have thereforelearned this boldness of none in the visible world, they only tookit of the devil, for he, and he only, with these his disciples, attempt to present themselves in the church before God. 'Thetares 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-treethere; he HAD, or found a fig-tree planted in his vineyard. 

The great God will now acknowledge the barren fig-tree, or barrenprofessor, to be his workmanship, or a tree of his bringing in, only the text saith, he had one there. This is much like thatin Matthew 15:13--'Every plant which my heavenly Father hath notplanted, shall be rooted up. ' Here again are plants in his vineyardwhich God will not acknowledge to be of his planting; and he seemsto suggest that in his vineyard are many such. Every plant, or allthose plants or professors, that are got into the assembly of thesaints, or into the profession of their religion, without God andhis grace, 'shall be rooted up. '

'And when the King came in to see the guests, he saw there aman 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 beguiledall the guests; he got and kept in the church even until the Kinghimself 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 thejudgment of the righteous. 'Friend, how camest thou in hither?' didovertake him at last; even a public rejection; the King discoveredhim in the face of all present. 'How camest thou in hither?' MyFather did not bring thee hither; I did not bring thee hither;my Spirit did not bring thee hither; thou art not of the heavenlyFather's planting. 'How camest thou in hither?' He that 'enterethnot by the door, but climbeth up some other way, the same is athief and a robber' (John 10:1). This text also is full and plainto our purpose; for this man came not in by the door, yet got intothe 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 LordJesus Christ in his head; and so, hardy wretch that he was, hepresumed to crowd himself among the children. But how is thisresented? What saith the King of him? Why, this is his sign, 'thesame is a thief and a robber. ' See ye here also, if all they beowned as the planting of God that get into his church or professionof his name. 

'Had a fig-tree. ' Had one without a wedding-garment, had a thiefin his garden, at his wedding, in his house. These climbed up someother way. There are many ways to get into the church of God, andprofession of his name, besides, and without an entering by thedoor. 

1. There is the way of lying and dissembling, and at this gap theGibeonites got in (Josh 9 &c). 

2. There is sometimes falseness among some pastors, either forthe 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 uncircumspectnessin the whole church; thus the uncircumcised got in (Eze 44:7, 8). 

4. Sometimes, again, let the church be never so circumspect, yetthese have so much help from the devil that they beguile themall, and so get in. These are of the sort of thieves that Paulcomplains of, 'False brethren, that are brought in unawares' (Gal2:4). 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! howseemingly self-denying are some of these 'creeping things, ' thatyet are to be held, (as we shall know them) an abomination toIsrael (Lev 11:43, 44). 

But in a great house there are not only vessels of gold and ofsilver, but also of wood and of earth; and some to honour, andsome to dishonour (2 Tim 2:20). By these words the apostle seemsto take it for granted, that as there hath been, so there stillwill be these kind of fig-trees, these barren professors in thehouse, when all men have done what they can; even as in a greathouse there are always vessels to dishonour, as well as those tohonour and glory; vessels of wood and of earth, as well as of silverand gold. So, then, there must be wooden professors in the gardenof 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 togo beyond it; that speaks but of the reprobate in general, butthis of such and such in particular; that speaks of their hardeningbut in the common way, but this that they must be suffered tocreep 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 thesethings? Hast thou considered that this fig-tree is not acknowledgedof God to be his, but is denied to be of his planting, and of hisbringing unto his wedding? Dost not thou see that thou art calleda thief and a robber, that hast either climbed up to, or creptin at another place than the door? Dost thou not hear that therewill be in God's house wooden and earthly professors, and that noplace will serve to fit those for hell but the house, the church, the vineyard of God? Barren fig-tree, fruitless Christian, do notthine ears tingle?

And HE came and sought fruit thereon. 

When a man hath got a profession, and is crowded into the churchand house of God, the question is not now, Hath he life, hath heright principles? but, Hath he fruit? HE came seeking fruit thereon. It mattereth not who brought thee in hither, whether God or thedevil, or thine own vain-glorious heart; but hast thou fruit? Dostthou bring forth fruit unto God? And, 'Let every one that nameththe name of' the Lord Jesus 'Christ depart from iniquity' (2 Tim2:19). He doth not say, And let every one that hath grace, or letthose that have the Spirit of God; but, 'Let every one that nameththe name of' the Lord Jesus 'Christ depart form iniquity. '

What do men meddle with religion for? Why do they call themselvesby the name of the Lord Jesus, if they have not the grace of God, if they have not the Spirit of Christ? God, therefore, expectethfruit. What do they do in the vineyard? Let them work, or get themout; the vineyard must have labourers in it. 'Son, go WORK to-dayin my vineyard' (Matt 21:28). Wherefore, want of grace and wantof Spirit will not keep God from seeking fruit. 'And he came andsought fruit thereon' (Luke 13:6, 8:8). He requireth that whichhe seemeth to have. Every man in the vineyard and house of Godpromiseth himself, professeth to others, and would have all mentake it for granted, that a heavenly principle is in him, why thenshould 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 tohim, he saith to such, Away! 'As for you, --Go ye, serve ye everyone his idols, and hereafter also, if ye will not hearken unto me, '&c. (Eze 20:39). Barren fig-tree, dost thou hear? God expectethfruit, God calls for fruit, yea, God will shortly come seeking fruiton this barren fig-tree. Barren fig-tree, either bear fruit, orgo out of the vineyard; and yet then thy case will be unspeakablydamnable. Yea, let me add, if thou shalt neither bear fruit nordepart, God will take his name out of thy mouth (Jer 44:26). Hewill have fruit. And I say further, if thou wilt do neither, yetGod in justice and righteousness will still come for fruit. Andit will be in vain for thee to count this austerity. He will reapwhere 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 workersof iniquity may hide themselves and sins from God. Some of oldthought that because they could cry, 'The temple of the Lord, thetemple of the Lord!' that therefore they were delivered, or had adispensation to do the abominations which they committed, as somein our days; for who, say they, have a right to the creatures, ifnot Christians, if not professors, if not church members? And, fromthis conclusion, let go the reins of their inordinate affectionsafter pride, ambition, gluttony; pampering themselves without fear(Jude 12), daubing themselves with the lust-provoking fashionsof the times; to walk with stretched out necks, naked breasts, frizzled fore-tops, wanton gestures, in gorgeous apparel, mixedwith gold and pearl, and costly array. [6] I will not here makeinspection into their lives, their carriages at home, in theircorners and secret holes; but certainly, persons thus spirited, thus principled, and thus inclined, have but empty boughs, boughsthat want the fruit that God expects, and that God will come downto seek. 

Barren fig-tree, thou art not licensed by thy profession, nor bythe Lord of the vineyard, to bear these clusters of Gomorrah;neither shall the vineyard, nor thy being crowded among the treesthere, shelter thee from the sight of the eye of God. Many makereligion their cloak, and Christ their stalking-horse, and by thatmeans cover themselves and hide their own wickedness from men;but God seeth their hearts, hath his print upon the heels of theirfeet, and pondereth all their goings; and at last, when theiriniquity is found to be hateful, he will either smite them withhardness of heart, and so leave them, or awaken them to bring forthfruit. Fruit he looks for, seeks, and expects, barren fig-tree!

But what! come into the presence of God to sin! What! come intothe presence of God to hide thy sin! Alas, man! the church is God'sgarden, and Christ Jesus is the great Apostle and High-priest ofour profession. What! come into the house that is called by myname! into the place where mine honour dwelleth! (Psa 26:8). Wheremine eyes and heart are continually! (1 Kings 9:3). What! comethere to sin, to hide thy sin, to cloak thy sin! His plants arean orchard with pleasant fruits (Cant 4:13). And every time hegoeth into his garden, it is to see the fruits of the valley, andto 'see if the vine flourished, and the pomegranates budded. '

Yea, saith he, he came seeking fruit on this fig-tree. The church isthe place of God's delight, where he ever desires to be: there heis night and day. He is there to seek for fruit, to seek for fruitof all and every tree in the garden. Wherefore, assure thyself, O fruitless one, that thy ways must needs be open before the eyesof the Lord. One black sheep is soon espied, although in companywith many; that is taken with the first cast of the eye; itsdifferent colour still betrays it. I say, therefore, a church anda profession are not places where the workers of iniquity may hidethemselves from God that seeks for fruit. 'My vineyard, ' saithGod, '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 isa dreadful sign that thou art to come to a dreadful end, as thewinding up of this parable concludeth. 

'AND FOUND NONE. ' None at all, or none to God's liking; for whenhe saith, 'He came seeking fruit thereon, ' he means 'fruit meetfor God, ' pleasant fruit, fruit good and sweet (Heb 6). Alas! itis not any fruit will serve; bad fruit is counted none. 'Everytree which bringeth not forth good fruit is hewn down, and castinto the fire' (Matt 3:10). 

First. There is a fruit among professors that withers, and so nevercomes to be ripe; a fruit that is smitten in the growth, and comesnot to maturity; and this is reckoned no fruit. This fruit thoseprofessors bear that have many fair beginnings, or blossoms; thatmake many fair offers of repentance and amendment; that begin topray, to resolve, and to break off their sins by righteousness, butstop at those beginnings, and bring not fruit forth to perfection. This man's fruit is withered, wrinkled, smitten fruit, and is ineffect no fruit at all. 

Second. There is a hasty fruit, such as is the 'corn upon thehouse-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 foundin those professors that on a sudden are so awakened, so convinced, and so affected with their condition that they shake the wholefamily, the endship, [7] the whole town. For a while they cryhastily, vehemently, dolefully, mournfully, and yet all is but apang, 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 longsoever it be in growing; the root is dried, and cannot convey asufficiency of sap to the branches, to ripen the fruit (Jer 24). These are the fruits of such professors whose hearts are estrangedfrom communion with the Holy Ghost, whose fruit groweth fromthemselves, from their parts, gifts, strength of wit, natural ormoral 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, thoughthey bring forth, yet will I slay even the beloved fruit of theirwomb' (Hosea 9:16). 

Fourth. There is a fruit that is wild. 'I looked for grapes andit brought forth wild grapes' (Isa 5:4). I observe, that as thereare trees and herbs that are wholly right and noble, fit indeedfor 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; flowersand wild flowers; the apple, and the wild apple which we call thecrab. Now, fruit from these wild things, however they may pleasethe children to play with, yet the prudent and grave count themof little or no value. There are also in the world a generationof professors that, notwithstanding their profession, are wildby nature; yea, such as were never cut out, or off, from the wildolive-tree, nor never yet planted into the good olive-tree. Now, these can bring nothing forth but wild olive berries, they cannotbring forth fruit unto God. Such are all those that have lightlytaken up a profession, and crept into the vineyard without a newbirth, and the blessing of regeneration. 

Fifth. There is also untimely fruit: 'Even as a fig-tree castethher untimely figs' (Rev 6, 13). Fruit out of season, and so nofruit to God's liking. There are two sorts of professors subjectto bring forth untimely fruit: 1. They that bring forth fruit toosoon; 2. They that bring forth fruit too late. 

1. They that bring forth too soon. They are such as at presentreceive the Word with joy; and anon, before they have rootdownwards, they thrust forth upwards; but having not root, whenthe sun ariseth, they are smitten, and miserably die without fruit. These professors are those light and inconsiderate ones that thinknothing but peace will attend the gospel; and so anon rejoice atthe tidings, without foreseeing the evil. Wherefore, when the evilcomes, being unarmed, and so not able to stand any longer, theydie, and are withered, and bring forth no fruit. 'He that receivedthe 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 arisethbecause of the Word, by and by he is offended' (Matt 13:20, 21). There is, in Isaiah 28:4, mention made of some 'whose gloriousbeauty shall be a fading flower, ' because it is 'fruit before thesummer. ' Both these are untimely fruit. 

2. They also bring forth untimely fruit that stay till the seasonis over. God will have his fruit in his season; I say, he willreceive them of such men as shall render them to him in theirseasons (Matt 21:41). The missing of the season is dangerous;staying till the door is shut is dangerous (Matt 25:10, 11). Manythere 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 ofgreat waters they shall not come nigh unto him' (Psa 32:6). EsauAFTERWARDS is fearful: 'For ye know how that afterward, when hewould have inherited the blessing, he was rejected; for he foundno place of repentance, though he sought it carefully with tears'(Heb 12:17). 

So the children of Israel, they brought to God the fruits ofobedience too late; their 'Lo, we be here' came too late (Num14:40-42); 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 reprobateto do all things too late; to be sensible of his want of grace toolate; 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 itgroweth up, and is no fruit (Psa 129:6). 3. That the fruit that isvile, 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 nofruit. 

And he came and sought FRUIT thereon, and found none. 

Nothing will do but fruit; he looked for grapes. 'When the timeof 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, thetree must be good; for good fruit makes not a good tree, but a 'goodtree bringeth forth good fruit. Do men gather grapes of thorns, or figs of thistles?' A man must be good, else he can bring forthno good fruit; he must have righteousness imputed, that he maystand good in God;'s sight from the curse of his law; he must have aprinciple of righteousness in his soul, else how should he bringforth good fruits? and hence it is, that a Christian's fruits arecalled 'the fruits of the Spirit, the fruits of righteousness, which are by Jesus Christ' (Gal 5:22, 23; Phil 1:11). The fruitsof the Spirit, therefore the Spirit must be there; the fruits ofrighteousness, therefore righteousness must first be there. Butto particularize in a few things briefly:--

First. God expecteth fruit that will answer, and be worthy ofthe repentance which thou feignest thyself to have. Every one ina profession, and that hath crowded into the vineyard, pretendethto repentance; now of every such soul, God expecteth that the fruitsof repentance be found to attend them. 'Bring forth, therefore, fruits meet for repentance, ' or answerable to thy profession ofthe doctrine of repentance (Matt 3:8). Barren fig-tree, seeingthou art a professor, and art got into the vineyard, thou standestbefore the Lord of the vineyard as one of the trees of the garden;wherefore he looketh for fruit from thee, as from the rest ofthe trees in the vineyard; fruits, I say, and such as may declarethee in heart and life one that hath made sound profession ofrepentance. By thy profession thou hast said, I am sensible ofthe evil of sin. Now then, live such a life as declares that thouart 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 declarethis sorrow. By thy profession thou hast said, I am ashamed of mysin; yea, but live such a life, that men by that may see thy shamefor sin (Psa 38:18; Jer 31:19). By thy profession thou sayest, I have turned from, left off, and am become an enemy to everyappearance of evil (1 Thess 5:22). Ah! but doth thy life andconversation declare thee to be such an one? Take heed, barrenfig-tree, lest thy life should give thy profession the lie. I sayagain, take heed, for God himself will come for fruit. 'And hesought fruit thereon. '

You have some professors that are only saints before men whenthey are abroad, but are devils and vipers at home; saints byprofession, but devils by practice; saints in word, but sinners inheart and life. These men may have the profession, but they wantthe fruits that become repentance. [8]

Barren fig-tree, can it be imagined that those that paint themselvesdid ever repent of their pride? or that those that pursue thisworld did ever repent of their covetousness? or that those thatwalk 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 repentedof their profession? Their fruits look as if they had. Their pridesaith they have repented of their humility. Their covetousnessdeclareth that they are weary of depending upon God; and doth notthy wanton actions declare that thou abhorrest chastity? Where isthy fruit, barren fig-tree? Repentance is not only a sorrow, anda shame for, but a turning from sin to God; it is called 'repentancefrom dead works' (Heb 6:1). Hast thou that 'godly sorrow' that'worketh repentance to salvation, not to be repented of?' (2 Cor7:10, 11). How dost thou show thy carefulness, and clearing ofthyself; thy indignation against sin; they fear of offending; thyvehement desire to walk with God; thy zeal for his name and gloryin the world? And what revenge hast thou in thy heart againstevery 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 thesin that is yet behind? Where is thy tenderness of the name ofGod and his ways? Where is thy self-denial and contentment? Howdost thou show before men the truth of thy turning to God? Hastthou 'renounced the hidden things of dishonesty, not walking incraftiness?' Canst thou commend thyself 'to every man's consciencein the sight of God?' (2 Cor 4:2). 

Second. God expecteth fruits that shall answer that faith whichthou makest profession of. The professor that is got into thevineyard of God doth feign that he hath the faith, the faith mostholy, the faith of God's elect. Ah! but where are thy fruits, barren fig-tree? The faith of the Romans was 'spoken of throughoutthe whole world' (Rom 1:8). And the Thessalonians' faith grewexceedingly (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 thoubelievest in Christ: is he thy joy, and the life of thy soul? Yea, what conformity unto him, to his sorrows and sufferings? Whatresemblance hath his crying, and groaning, and bleeding, and dying, wrought in thee? Dost thou 'bear about in thy body the dying ofthe Lord Jesus?' and is also the life of Jesus 'made manifest inthy mortal body?' (2 Cor 4:10, 11). Barren fig-tree, 'show me thyfaith by thy works. ' 'Show out of a good conversation thy workswith meekness of wisdom' (James 2:18, 3:13). What fruit, barrenfig-tree, what degree of heart holiness? for faith purifies theheart (Acts 15:9). What love to the Lord Jesus? for 'faith workethby love' (Gal 5:6). 

Third. God expecteth fruits according to the seasons of grace thouart under, according to the rain that cometh upon thee. Perhaps thouart planted in a good soil, by great waters, that thou mightestbring forth branches, and bear fruit; that thou mightest be agoodly vine or fig-tree. Shall he not therefore seek for fruit, for fruit answerable to the means? Barren fig-tree, God expectsit, and will find it too, if ever he bless thee. 'For the earthwhich drinketh in the rain that cometh oft upon it, and bringethforth herbs meet for them by whom it is dressed, receiveth blessingfrom 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 rungliding by thy roots, to cause thee to bring forth fruit! Theseshowers and streams, and the drops that hang upon thy boughs, willall be accounted for; and will they not testify against thee thatthou oughtest, of right, to be burned? Hear and tremble, O thoubarren professor! Fruits that become thy profession of the gospel, the God of heaven expecteth. The gospel hath in it the forgivenessof sins, the kingdom of heaven, and eternal life; but what fruithath thy profession of a belief of these things put forth in thyheart and life? Hast thou given thyself to the Lord? and is allthat thou hast to be ventured for his name in this world? Dost thouwalk like one that is bought with a price, even with the price ofprecious 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 thattasteth of heaven, abundance of such fruit. For 'herein, ' saithChrist, 'is my Father glorified, that ye bear much fruit' (John15:8). Fruits of all kinds, new and old; the fruits of the Spiritare in all goodness, and righteousness, and truth. Fruits beforethe world, fruits before the saints, fruits before God, fruitsbefore angels. 

O my brethren, 'what manner of persons ought we to be, ' who havesubscribed to the Lord, and have called ourselves by the name ofIsrael? 'One shall say I am the Lord's; and another shall callhimself by the name of Jacob; and another shall subscribe withhis hand unto the Lord, and surname himself by the name of Israel'(Isa 44:5). Barren fig-tree, hast thou subscribed, hast thoucalled thyself by the name of Jacob, and surnamed thyself by thename of Israel? All this thou pretendest to, who art got into thevineyard, 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 worthyof God'; that is, so as we may show in every place that the presenceof God is with us, his fear in us, and his majesty and authorityupon our actions. Fruits meet for him, such a dependence upon him, such trust in his word, such satisfaction in his presence, sucha trusting of him with all my concerns, and such delight in theenjoyment of him, that may demonstrate that his fear is in myheart, 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 blessingGod for Jesus Christ, for his good word, for his free grace, forthe discovery of himself in Christ to the soul, secret longingafter another world, fruit meet for him. Liberality to the poorsaints, to the poor world; a life in word and deed exemplary;a patient and quiet enduring of all things, till I have done andsuffered the whole will of God, which he hath appointed for me. 'That on the good ground are they which, in an honest and goodheart, having heard the word, keep it, and bring forth fruit withpatience' (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. 'Thevineyard, ' saith he, 'in a very fruitful hill': witness the fruitbrought forth in all ages (Isa 5:1). The most barren trees thatever grew in the wood of this world, when planted in this vineyardby the God of heaven, what fruit to Godward have they broughtforth! 'Abel offered the more excellent sacrifice' (Heb 11:4). Enoch walked with God three hundred years (Heb 11:5). Noah, byhis life of faith, 'condemned the world, and became heir of therighteousness which is by faith' (Heb 11:7). Abraham left hiscountry, and went out after God, not knowing whither he went (Heb11:8). Moses left a kingdom, and run the hazard of the wrath of theking, for the love he had to God and Christ. What shall I say ofthem who had trials, 'not accepting deliverance, that they mightobtain a better resurrection? They were stoned; they were sawnasunder; were tempted; were slain with the sword; they wanderedabout 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. Menbrought their goods and possessions (the price of them) and castit down at the apostle's feet (Acts 19:18-20). And others broughttheir books together, and burned them; curious books, though theywere worth fifty thousand pieces of silver. I could add how manywillingly offered themselves in all ages, and their all, for theworthy 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 fruitaccording to, or becoming the soil of the vineyard. 

Sixth. The fruit which God expecteth is such as becometh God'shusbandry and labour. The vineyard is God's husbandry, or tillage. 'Iam the true vine, ' saith Christ, 'and my Father is the husbandman'(John 15:1). And again, 'Ye are God's husbandry, ye are God'sbuilding' (1 Cor 3:9). The vineyard; God fences it, God gatherethout the stones, God builds the tower, and the wine-press in themidst thereof. Here is labour, here is protection, here is removingof hindrances, here is convenient purgation, and all that theremight be fruit. 

Barren fig-tree, what fruit hast thou? Hast thou fruit becomingthe care of God, the protection of God, the wisdom of God, thepatience and husbandry of God? It is the fruit of the vineyardthat is either the shame or the praise of the husbandman. 'I wentby the field of the slothful, ' saith Solomon, 'and by the vineyardof the man void of understanding; and lo, it was all grown over withthorns, and nettles had covered the face thereof' (Prov 34:30-32). 

Barren fig-tree, if men should make a judgment of the care, andpains, and labour of God in his church, by the fruit that thoubringest forth, what might they say? Is he not slothful, is not hecareless, is he not without discretion? O! thy thorns, thy nettles, thy barren heart and barren life, is a continual provocation tothe eyes of his glory, as likewise a dishonour to the glory ofhis grace. 

Barren fig-tree, hast thou heard all these things? I will add yetone more. 

'And he came and sought fruit thereon. '

The question is not now, What thou thinkest of thyself, nor whatall the people of God think of thee, but what thou shalt be foundin that day when God shall search thy boughs for fruit? WhenSodom was to be searched for righteous men, God would not, in thatmatter, trust his faithful servant Abraham; but still, as Abrahaminterceded, God answered, 'If I find fifty, --or forty and fivethere, 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 searchfor fruit himself. 

'And he came and sought fruit thereon, and found none. Then saidhe unto the dresser of the vineyard, Behold, these three years Icome 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 ofa barren fig-tree; he sought fruit, and found none--none to hisliking, none pleasant and good. Therefore, first, he complains ofthe want thereof to the dresser; calls him to come, and see, andtake notice of the tree; then signifieth his pleasure: he willhave 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 foundno fruit, then. This word, THEN, doth show us a kind of an inwarddisquietness; as he saith also in another place, upon a likeprovocation. 'THEN the anger of the Lord, and his jealousy, shallsmoke against that man, and all the curses that are written inthis book shall lie upon him, and the Lord shall blot out his namefrom under heaven' (Deut 29:18-20). 

THEN; it intimateth that he was now come to a point, to a resolutionwhat to do with this fig-tree. 'Then said he to the dresser ofthis vineyard, ' that is, to Jesus Christ, 'behold, ' as much asto say, come hither, here is a fig-tree in my vineyard, here isa 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 willtell you what I will do to my vineyard: I will take away the hedgethereof, and it shall be eaten up; and I will break down the wallthereof, 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 isabused, that his forbearance is abused. Behold, these three yearsI have waited, forborne; these three years I have deferred mineanger. 'Therefore will I stretch out my hand against thee, anddestroy thee; I am weary with repenting' (Jer 15:6). 'These threeyears. ' Observe, God layeth up all the time; I say, a remembranceof 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 remembershow many seasons thou hast misspent: for these three years signifyso many seasons. And when the time of fruit drew nigh, that is, about the season they begin to be ripe, or that according to theseason might so have been. Barren fig-tree, thou hast had time, seasons, sermons, ministers, afflictions, judgments, mercies, andwhat 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, andyet has not been fruitful. Well, God hath laid up thy three yearswith 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 ofIsrael of old, 'They have tempted me now these ten times, and havenot hearkened to my voice' (Num 14:22). And again, 'I rememberall 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 insignificantthings; he will have according to the benefit bestowed. (2 Chron32:24, 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, barrenfig-tree. [10]

I came 'SEEKING' fruit. 

Observe, This word 'SEEKING' signifies a narrow search; for whena 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 intothe inmost boughs, and the lowermost boughs, if perhaps fruit maybe thereon. Barren fig-tree, God will look into all thy boughs, he will be with thee in thy bed-fruits, thy midnight-fruits, thycloset-fruits, thy family-fruits, thy conversation-fruits, to seeif there be any among all these that are fit for, or worthy ofthe name of the God of heaven. He sees 'what the ancients of thehouse of Israel do in the dark' (Eze 8:12). 'All things are nakedand opened unto the eyes of him with whom we have to do' (Heb4:12, 13). 

Seeking fruit on 'THIS' fig-tree. 

I told you before, that he keeps in remembrance the times andseasons 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, isa continual odium in the eyes of God. This fig-tree, 'this manConiah' (Jer 22:28). This people draw nigh me with their mouth, but have removed their hearts far from me. God knows who they areamong all the thousands of Israel that are the barren and fruitlessprofessors; his lot will fall upon the head of Achan, though he behid among six hundred thousand men. 'And he brought his household, man by man, and Achan, the son of Carmi, the son of Zabdi, the sonof Zera, of the tribe of Judah, was taken' (Josh 7:17, 18). Thisis 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 thetime of the season, he walketh into his vineyard to see how thetrees flourish; and as he goes, and views, and prys, and observeshow they are hanged with fruit, behold, he cometh to one wherehe findeth naught but leaves. Now he makes a stand; looks upon itagain 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 nextyear; what stands next it, or how far it is off the hedge? But ifthere be nothing there that may be as a mark to know it by, thenhe takes his hook, and giveth it a private mark--'And the Lordset a mark upon Cain' (Gen 4), saying, Go thy ways, fruitlessfig-tree, thou hast spent this season in vain. Yet doth he notcut it down, I will try it another year: may be this was not ahitting[11] season. Therefore he comes again next year, to see ifnow it have fruit; but as he found it before, so he finds it now, barren, barren, every year barren; he looks again, but finds nofruit. Now he begins to have second thoughts, How! neither hitlast year nor this? Surely the barrenness is not in the season;sure the fault is in the tree; however, I will spare it this yearalso, but will give it a second mark; and it may be he touchethit with a hot iron, because he begins to be angry. 

Well, at the third season he comes again for fruit, but the thirdyear is like the first and second; no fruit yet; it only cumbereththe ground. What now must be done with this fig-tree? Why, theLord will lop its boughs with terror; yea, the thickets of thoseprofessors with iron. I have waited, saith God, these threeyears; I have missed of fruit these three years; it hath been acumber-ground these three years; cut it down. Precept hath beenupon precept, and line upon line, one year after another, forthese three years, but no fruit can be seen; I find none, fetchout the axe! I am sure THIS is the fig-tree, I know it from thefirst year; barrenness was its sign then, barrenness is its signnow; make it fit for the fire! Behold, 'now also the axe is laidunto the root of the trees: therefore, every tree that bringethnot forth good fruit, is hewn down, and cast into the fire' (Matt3:10). 

Observe, my brethren, God's heart cannot stand towards a barrenfig-tree. You know thus it is with yourselves. If you have a treein your orchard or vineyard that doth only cumber the ground, youcannot look upon that tree with pleasure, with complacency anddelight. No; if you do but go by it, if you do but cast your eyeupon it: yea, if you do but think of that tree, you threaten itin your heart, saying, I will hew thee down shortly; I will tothe fire with thee shortly: and it is in vain for any to think ofpersuading of you to show favour to the barren fig-tree; and ifthey should persuade, your answer is irresistible, It yields meno profit, it takes up room and doth no good; a better may growin its room. 

Cut it down. 

Thus, when the godly among the Jews made prayers that rebelliousIsrael might not be cast out of the vineyard, what saith theanswer of God? (Jer 14:17). 'Though Moses and Samuel stood beforeme, yet my mind could not be toward this people': wherefore 'castthem out of my sight, and let them go forth' (Jer 15:1). 

What a resolution is here! Moses and Samuel could do almost anythingwith God in prayer. How many times did Moses by prayer turn awayGod's judgments from even Pharaoh himself! yea, how many timesdid he by prayer preserve Israel, when in the wilderness, from theanger and wrath of God! (Psa 106:23). Samuel is reckoned excellentthis way, yea, so excellent, that when Israel had done that fearfulthing as to reject the Lord, and choose them another king, heprayed, and the Lord spared, and forgave them (1 Sam 12). But yetneither Moses nor Samuel can save a barren fig-tree. No; thoughMoses and Samuel stood before me, that is, pleading, arguing, interceding, supplicating, and beseeching, yet could they notincline 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 itis a fig-tree, or a vine. Well, but mark the answer of God, 'Sonof man, What is the vine-tree more than any tree, or than a branchwhich is among the trees of the forest? Shall wood be taken thereofto do any work? or will men take a pin of it to hang any vesselthereon?' (Eze 15:2, 3). If trees that are set, or planted forfruit, bring not forth that fruit, there is betwixt them and thetrees of the forest no betterment at all, unless the bettermentlieth 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 downand 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 itwill serve for fuel, and so 'the fire devoureth both the ends ofit, and the midst of it is burnt. '

Ay, but these fig-trees and vines are church-members, inhabitersof Jerusalem. So was the fig-tree mentioned in the text. But whatanswer hath God prepared for these objections? Why, 'Thus saiththe Lord God, As the vine-tree among the trees of the forest, whichI have given to the fire for fuel; so will I give the inhabitantsof Jerusalem; and I will set my face against them, they shall goout 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 forit; 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 accordingto the nature of the plant or flowers. Suppose such a slip as Itold you of before should be in your garden, and there die, wouldyou let it abide in your garden? No; away with it, away with it!The woman comes into her garden towards the spring, where firstshe gives it a slight cast with her eye, then she sets to gatheringout the weeds, and nettles, and stones; takes a besom and sweepsthe walks; this done, she falls to prying into her herbs andslips, 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 willnot grow, up she pulls that, and makes to the heap of rubbish withit, where she despisingly casts it down, and valueth it no morethan a nettle, or a weed, or than the dust she hath swept out ofher walks. Yea, if any that see her should say, Why do you so? theanswer is ready. It is dead, it is dead at root; if I had let itstand 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 castout 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 donetwo ways; 1. By an immediate hand of God. 2. By the church's dueexecution of the laws and censures which Christ for that purposehas left with his church. 

1. God cuts down the barren fig-tree by an immediate hand, smitinghis roots, blasting his branches, and so takes him away from amonghis people. 'Every branch, ' saith Christ, 'that beareth not fruitin me, he, ' my Father, 'taketh away' (John 15:2). He taketh himout of the church, he taketh him away from the godly. There aretwo things by which God taketh the barren professor from amongthe children of God: (1. ) Strong delusions. (2. ) Open profaneness. 

(. 1). By strong delusion; such as beguile the soul with damnabledoctrines, that swerve from faith and godliness, 'They have chosentheir own ways, ' saith God, 'and their soul delighteth in theirabominations. I also will choose their delusions, and will bringtheir fears upon them' (Isa 66:3, 4). I will smite them withblindness, and hardness of heart, and failing of eyes; and willalso suffer the tempter to tempt and affect his hellish designsupon them. 'God shall send them strong delusion, that they shouldbelieve a lie: that they all might be damned who believed not thetruth, 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, theLord Jesus Christ; but this profession is but a cloak; he secretlypractiseth wickedness. He is a glutton, a drunkard, or covetous, or unclean. Well, saith God, I will loose the reins of thisprofessor; I will give him up to his vile affections; I will loosethe reins of his lusts before him; he shall be entangled with hisbeastly lusts; he shall be overcome of ungodly company. Thus theythat turn aside to their own crooked ways 'the Lord shall leadthem forth with the workers of iniquity' (Psa 125:5). This isGod'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 andglorious gospel; but withal so cunning that, like the sons ofZeruiah, thou art too hard for the church; she knows not how todeal 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 inhis heart, and puts the stumbling-block of his iniquity beforehis face, and yet comes and appears before me, 'I will set my faceagainst that man, and will make him a sign and a proverb: and Iwill cut him off from the midst of my people; and ye shall knowthat 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 Christfor that purpose hath left with his church. This is the meaning ofthat in Matthew 18; 1 Corinthians 5: and that in 1 Timothy 1:20upon which now I shall not enlarge, But which way soever Goddealeth with thee, O thou barren fig-tree, whither by himselfimmediately, or by his church, it amounts to one and the same;for if timely repentance prevent not, the end of that soul isdamnation. They are blasted, and withered, and gathered by men, God's enemies; and at last being cast into the fire burning mustbe their end. 'That which beareth thorns and briars is nigh untocursing, whose end is to be burned' (Heb 6:8). 

Second. And, again, sometimes by 'Cut it down' God means, cast itout of the world. Thus he cut down Nadab and Abihu, when he burnedthem 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 uponthe edge of his own sword, and died (1 Sam 31:4). Thus he cut downAnanias, with Sapphira his wife, when he struck them down deadin the midst of the congregation (Acts 5:5, 10). I might here alsodiscourse of Absalom, Ahithophel, and Judas, who were all threehanged: the first by God's revenging hand, the others were givenup of God to be their own executioners. These were barren andunprofitable fig-trees, such as God took no pleasure in, thereforehe commanded to cut them down. The Psalmist saith, 'He shall takethem away as with a whirlwind, both living, and in his wrath'(Psa 58:9). Barren fig-tree, hearken! God calls for the axe, hissword; 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 displeasureagainst the barren fig-tree; it cumbereth the ground. The HolyGhost doth not only take an argument from its barrenness, butbecause it is a cumber-ground, therefore cut it down; wherefore itmust needs be a provocation. 1. Because, as much as in him lieth, he disappointeth the design of God in planting his vineyard; Ilooked that it should bring forth fruit. 2. It hath also abusedhis patience, his long-suffering, his three years' patience. 3. Ithath also abused his labour, his pains, his care, and providenceof protection and preservation: for he hedges his vineyard, andwalls it about. Cumber-ground, all these things thou abusest! Hewaters his vineyard, and looks to it night and day; but all thesethings 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, amock and reproach to the ways of God, to the people of God, to theWord of God, and to the name of religion. It is expected of allhands, that all the trees in the garden of God should be fruitful:God expects fruit, the church expects fruit, the world, even theworld, concludes that professors should be fruitful in good works;I say, the world expecteth that professors should be better thanthemselves. But, barren fig-tree, thou disappointest all. Nay, hastthou not learned the wicked ones thy ways? Hast thou not learnedthem to be more wicked by thy example?--but that is by the by. Barrenfig-tree, thou hast disappointed others, and must be disappointedthyself! 'Cut it down, why cumbereth it the ground?'

Second. The barren fig-tree takes up the room where a better treemight stand; I say, it takes up the room, it keeps, so long asit stand where it doth; a fruitful tree out of that place, andtherefore it must be cut down. Barren fig-tree, dost thou hear?Because the Jews stood fruitless in the vineyard, therefore, saithGod, 'The kingdom of God shall be taken from you, ' and given toa nation that shall render him their fruits in their season (Matt21:33-41). The Jews for their barrenness were cut down, and morefruitful people put in their room. As Samuel also said to barrenSaul, 'The Lord hath rent the kingdom from thee, and hath given itto a neighbour of thine that is better than thou' (1 Sam 15:28). The unprofitable servant must be cast out, must be cut down (Matt25:27). 

Cumber-ground, how many hopeful, inclinable, forward people, hastthou by thy fruitless and unprofitable life, kept out of the vineyardof God? For thy sake have the people stumbled at religion; by thylife have they been kept from the love of their own salvation. Thouhast been also a means of hardening others, and of quenching andkilling weak beginnings. Well, barren fig-tree, look to thyself, thou wilt not go to heaven thyself, and them that would, thouhinderest; thou must not always cumber the ground, nor alwayshinder the salvation of others. Thou shalt be cut down, and anothershall be planted in thy room. 

Third. The cumber-ground is a sucker; he draws away the heartand nourishment from the other trees. Were the cumber ground cutdown, the others would be more fruitful; he draws away that fatnessof the ground to himself, that would make the others more heartyand fruitful. 'One sinner destroyeth much good' (Eccl 9:18). 

The cumber-ground is a very drone in the hive, that eats up thehoney that should feed the labouring bee; he is a thief in thecandle, that wasteth the tallow, but giveth no light; he is theunsavoury salt, that is fit for nought but the dunghill. Look toit, 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 exercisedtowards the barren cumber-ground fig-tree. 

In this petition there are six things considerable: 1. That justicemight be deferred. O that justice might be deferred! 'Lord, let italone, ' &c. , a while longer. 2. Here is time prefixed, as a spaceto try if more means will cure a barren fig-tree. 'Lord, let italone 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 aninsinuation of a supposition, that, by thus doing, God's expectationmay be answered; 'and if it bear fruit, well. ' 5. Here is asupposition that the barren fig-tree may yet abide barren, whenChrist 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; andif not, then after that thou shalt cut it down. ' But to proceedaccording to my former method, by way of exposition. 

Lord, let it alone this year also. 

Here is astonishing grace indeed! astonishing grace, I say, thatthe Lord Jesus should concern himself with a barren fig-tree; thathe 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? Whydid not he cut it down? Barren fig-tree, it is well for thee thatthere is a Jesus at God's right hand, a Jesus of that largeness ofbowels, as to have compassion for a barren fig-tree, else justicehad never let thee alone to cumber the ground as thou hast done!When Israel also had sinned against God, down they had gone, butthat 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 agreat nation' (Exo 32:10). Barren fig-tree, dost thou hear? Thouknowest not how oft the hand of Divine justice hath been up tostrike, and how many years since thou hadst been cut down, hadnot Jesus caught hold of his Father's axe. Let me alone, let mefetch my blow, or 'Cut it down, why cumbereth it the ground?' Wiltthou not hear yet, barren fig-tree? Wilt thou provoke still? Thouhast wearied men, and provoked the justice of God! And 'will yeweary 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 bega long life, nor that it might still be barren, and so provokethee. 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 doany good to it, it will be in little time. Thou shalt not be overwearied with waiting; one year and then. 

Barren fig-tree, dost thou hear what a striving there is betweenthe 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 alonethis year also. '

Till I shall dig about it, and dung it. 

The Lord Jesus by these words supposeth two things, as causes ofthe want of fruit in a barren fig-tree; and two things he supposethas a remedy. 

The things that are a cause of want of fruit are, First. It isearth-bound. Lord, the fig-tree is earth-bound. Second. A want ofwarmer means, of fatter means. Wherefore, accordingly, he propoundethto loosen the earth; to dig about it. And then to supply it withdung. 

'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 tooclose to the roots of the heart of this professor (Luke 14). Thelove of riches, the love of honours, the love of pleasures, arethe 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 oflife, is not of the Father, ' but enmity to God; how then, wherethese things bind up the heart, can there be fruit brought forthto God? (1 John 2:15, 16). Barren fig-tree, see how the Lord Jesus, by these very words, suggesteth the cause of thy fruitfulessnessof soul! The things of this world lie too close to thy heart;the earth with its things have bound up thy roots; thou art anearth-bound soul, thou art wrapped up in thick clay. 'If any manlove the world, the love of the Father is not in him'; how thencan he be fruitful in the vineyard? This kept Judas from the fruitof caring for the poor (John 12:6). This kept Demas from the fruitof self-denial (2 Tim 4:10). And this kept Ananias and Sapphira hiswife from the goodly fruit of sincerity and truth (Acts 5:5, 10). What shall I say? These are 'foolish and hurtful lusts, whichdrown men in destruction and perdition; for the love of money isthe root of all evil. ' How then can good fruit grow from such aroot, the root of all evil? 'Which while some coveted after, theyhave erred from the faith, and pierced themselves through withmany sorrows' (1 Tim 6:9, 10). It is an evil root, nay, it is theroot of all evil. How then can the professor that hath such aroot, or a root wrapped up in such earthly things, as the lusts, and pleasures, and vanities of this world, bring forth fruit toGod?

Till I shall 'DIG' about it. 

Lord, I will loose his roots, I will dig up this earth, I willlay his roots bare; my hand shall be upon him by sickness, bydisappointments, by cross providences; I will dig about him untilhe stands shaking and tottering; until he be ready to fall; then, if ever, he will seek to take faster hold. Thus, I say, deals theLord Jesus ofttimes with the barren professor; he diggeth abouthim, he smiteth one blow at his heart, another blow at his lusts, a third at his pleasures, a fourth at his comforts, another at hisself-conceitedness. Thus he diggeth about him; this is the way totake bad earth from his roots, and to loosen his roots from theearth. Barren fig-tree, see here the care, the love, the labour, and way, which the Lord Jesus, the dresser of the vineyard, isfain 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 thetree's being fruitful, so the want of better means may be alsoa cause thereof. And this is more than intimated by the dresserof the vineyard; 'Till I shall dig about it and dung it. ' I willsupply 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 succouringmatter than is commonly the place in which trees are planted. 

'I will dig about it, and dung it. ' I will bring it undera heart-awakening ministry; the means of grace shall be fat andgood: I will also visit it with heart-awakening, heart-warming, heart-encouraging considerations; I will apply warm dung to hisroots; I will strive with him by my Spirit, and give him sometastes 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 alonethis 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 uponit; and thou also, O my God, shalt be therewith much delighted;for thou art gracious, and merciful, and repentest thee of theevil 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 withthat professor, it shall go well with that poor soul. His formerbarrenness, his former tempting of God, his abuse of God's patienceand long-suffering, his mis-spending year after year, shall now beall forgiven him. Yea, God the Father, and our Lord Jesus Christ, will not pass by and forget all, and say, 'Well done, ' at thelast. When I say to the wicked, O wicked man, thou shalt surelydie; if he then do that which is lawful and right, if he walk inthe statutes of life, without committing iniquity, he shall surelylive, he shall not die (Eze 33). 

Barren fig-tree, dost thou hear? the axe is laid to thy roots, theLord Jesus prays God to spare thee. Hath he been digging aboutthee? Hath he been dunging of thee? O barren fig-tree, now thou artcome to the point; if thou shalt now become good, if thou shalt, after a gracious manner, suck in the gospel-dung, and if thoushalt bring forth fruit unto God, well; but if not, the fire isthe 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 isa generation of professors in the world that are incurable, thatwill not, that cannot repent, nor be profited by the means of grace. A generation, I say, that will retain a profession, but will notbring forth fruit; a generation that will wear out the patienceof God, time and tide, threatenings and intercessions, judgmentsand 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 standsyet in doubt about thee, whether or no, at last, thou wilt begood; whether he may not labour in vain; whether his digging anddunging will come to more than lost labour; 'I gave her spaceto repent, --and she repented not' (Rev 2:21). I digged about it, I dunged it; I gained time, and supplied it with means; but Ilaboured herein in vain, and spent my strength for nought, and invain! 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 tofind all his kindness and favour slighted; neither is the LordJesus so provoked with anything, as when sinners abuse his meansof grace; if it be barren and fruitless under my gospel; if itturn my grace into wantonness, if after digging and dunging, andwaiting, 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 canbe nothing expected but cut it down. 'Then after that thou shaltcut it down. ' 'O Jerusalem, Jerusalem, thou that killest theprophets, and stonest them which are sent unto thee, how oftenwould I have gathered thy children together, even as a hen gatherethher chickens under her wings, and ye would not!' Therefore 'yourhouse is left unto you desolate' (Matt 23:37, 38). Yet it cannotbe, but that this Lord Jesus, who at first did put a stop to theexecution of his Father's justice, because he desired to try moremeans with the fig-tree; I say, it cannot be, but that a heartso full of compassion as his is should be touched, to behold thisprofessor must now be cut down. 'And when he was come near, hebeheld the city, and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things which belong untothy 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 theaxe, but a 'certain fearful looking for of judgment, and fieryindignation, which shall devour the adversaries' (Heb 10:26, 27). 

Barren fig-tree, take heed that thou comest not to these lastwords, for these words are a give up, a cast up, a cast up of acast away; 'After that thou shalt cut it down. ' They are as muchas if Christ had said, Father, I begged for more time for thisbarren professor; I begged until I should dig about it, and dungit. But now, Father, the time is out, the year is ended, the summeris ended, and no good done! I have also tried with my means, withthe gospel, I have digged about it; I have laid also the fat andhearty dung of the gospel to it, but all comes to nothing. Father, I deliver up this professor to thee again; I have done; I havedone all; I have done praying and endeavouring; I will hold thehead of thine axe no longer. Take him into the hands of justice;do justice; do the law; I will never beg for him more. 'Afterthat thou shalt cut it down. ' 'Woe also to them when I departfrom 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 tothe gripes of a guilty conscience, and to the torment of that wormthat never dies, and to that fire that never shall be quenched. 'See that ye refuse not him that speaketh. For if they escapednot, who refused him that spake on earth, much more shall not weescape, if we turn away from him that speaketh from heaven' (Heb12:25). 

From this brief pass through this parable, you have these twogeneral observations:--First. That even then when the justice ofGod cries out, I cannot endure to wait on this barren professor anylonger, then Jesus Christ intercedes for a little more patience, and a little more striving with this professor, if possible hemay make him a fruitful professor. 'Lord, let it alone this yearalso, till I shall dig about it, and dung it; and if it bearfruit, well, ' &c. Second. There are some professors whose day ofgrace will end with, Cut it down, with judgment; when Christ, byhis means, hath been used for their salvation. 

First. The first of these observations I shall pass, and not meddleat all therewith; but shall briefly speak to the

Second, to wit, that there are some professors whose day of gracewill end with, Cut it down, with judgment, when Christ, by hismeans, hath been used for their salvation. 

This the apostle showeth in that third chapter of his Epistle tothe Hebrews, where he tells us that the people of the Jews, after aforty years' patience and endeavour to do them good by the meansappointed for that purpose, their end was to be cut down, orexcluded the land of promise, for their final incredulity. 'So wesee that they could not enter in, because of unbelief. ' 'Wherefore, 'saith he, 'I was grieved with that generation, and said, Theydo alway err in their heart, and they have not known my ways; soI sware in my wrath, They shall not enter into my rest. ' As whoshould say, I would they should have entered in, and for thatpurpose I brought them out of Egypt, led them through the sea, andtaught them in the wilderness, but they did not answer my work nordesigns in that matter; wherefore they shall not, I swear theyshall not. 'I sware in my wrath, they shall not enter into myrest. ' 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 workswere finished from the foundation of the world, ' he giveth us tounderstand that what preparations soever are made for the salvationof sinners, and of how long continuance soever they are, yet theGod-tempting, God-provoking and fruitless professor, is like to gowithout a share therein, 'although the works were finished from thefoundation of the world. ' 'I will therefore put you in remembrance, though ye once knew this, how that the Lord having saved the peopleout of the land of Egypt, afterward destroyed them that believednot. And the angels that kept not their first estate, but lefttheir own habitation, he hath reserved in everlasting chains underdarkness, unto the judgment of the great day' (Jude 5, 6). Here isan instance to purpose, an instance of men and angels: men savedout of the land of Egypt, and in their journey towards Canaan, the type of heaven, cut down; angels created and placed in theheavens in great estate and principality; yet both these, becauseunfruitful to God in their places, were cut down--the men destroyedby God, for so saith the text, and the 'angels reserved in everlastingchains under darkness, unto the judgment of the great day. '

Now, in my handling of this point, I shall discourse of the cuttingdown, or the judgment here denounced, as it respecteth the doingof it by God's hand immediately, and that too with respect to hiscasting them out of the world, and not as it respecteth an act ofthe church, &c. And as to this cutting down, or judgment, it mustbe concluded, that it cannot be before the day of grace be pastwith the fig-tree; but according to the observation, there aresome professors whose day of grace will end with, Cut it down;and according to the words of the text, 'Then, ' after that, 'thoushalt cut it down. ' 'After that, ' that is, after all my attemptsand endeavours to make it fruitful, after I have left it, given itover, done with it, and have resolved to bestow no more days ofgrace, 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 cuttingdown. And so it is here in the text. The decree, that he shallperish, is gathered from its continuing fruitless quite throughthe last year--from its continuing fruitless at the end of allendeavours. But cutting down is not yet, for that comes with anafterward. 'Then, after that, thou shalt cut it down. '

So then, that I may orderly proceed with the observation, I mustlay down these two propositions:--PROPOSITION FIRST. That theday of grace ends with some men before God takes them out of thisworld. And, PROPOSITION SECOND. The death, or cutting down of suchmen, will be dreadful. For this 'Cut it down, ' when it is understoodin the largest sense, as here indeed it ought, it showeth notonly the wrath of God against a man's life in this world, but hiswrath against him, body and soul; and is as much as to say, Cuthim 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 Godtaketh them out of the world. I shall give you some instances ofthis, 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 afterthe fall; but his grapes were wild ones. His works were evil; hedid not do what he did from true gospel motives, therefore Goddisallowed 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 theheavens closed up against him, and that himself did smartingly andfearfully feel when God made inquisition for the blood of Abel. 'And now art thou cursed, ' said God, 'from the earth; which hathopened 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. 'Beholdthou hast driven me out this day from the face of the earth, andfrom 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 fromthy 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. Cuttingdown was not come yet; after this he lived to marry a wife, tobeget a cursed brood, to build a city, and what else I know not;all which could not be quickly done; wherefore Cain might liveafter 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, wasbrought up in Abraham's family, and was circumcised at thirteenyears of age (Gen 16:12, 17:25, 26). But he was the son of thebond-woman, he brought not forth good fruit; he was a wild professor. For all his religion, he would scoff at those that were betterthan himself. Well, upon a day his brother Isaac was weaned, atwhich time his father made a feast, and rejoiced before the Lord, for that he had given him the promised son; at this Ishmael mockedthem, their son, and godly rejoicing. Then came the Spirit of Godupon Sarah, and she cried, Cast him out, 'cast out this bond-womanand her son; for the son of this bond-woman shall not be heirwith my son, with Isaac' (Gen 21:9-11). Now Paul to the Galatiansmakes this casting out to be, not only a casting out of Abraham'sfamily, 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, insaying, that when he died he was gathered to his people--his peopleby his mother's side; for he was reckoned from her, the son ofHagar, the son of the bond-woman (Gen 25:17). Now, she came of theEgyptians, so that he was gathered when he died, notwithstandinghis profession, to the place that Pharaoh and his host were gatheredto, who were drowned in the Red Sea; these were his people, andhe was of them, both by nature and disposition, by persecuting asthey did (Gen 21:9). [15] But now, when did the day of grace endwith this man? Observe, and I will show you. Ishmael was thirteenyears old when he was circumcised, and then was Abraham ninetyyears old and nine (Gen 17:24-26). The next year Isaac was born;so that Ishmael was now fourteen years of age. Now, when Isaacwas weaned, suppose he sucked four years, by that account, the dayof grace must be ended with Ishmael by that time he was eighteenyears old (Gen 25:12, &c. ). For that day he mocked; that dayit was said, 'Cast him out'; and of that casting out the apostlemakes what I have said. Beware, ye young barren professors! Now, Ishmael lived a hundred and nineteen years after this, in greattranquility and honour with men. After this he also begat twelveprinces, even after his day of grace was past. 

Third. I shall instance Esau (Gen 25:27, &c. ). Esau also was aprofessor; he was born unto Isaac, and circumcised according tothe custom. But Esau was a gamesome professor, a huntsman, a manof the field; also he was wedded to his lusts, which he did alsoventure to keep, rather than the birthright. Well, upon a day, when he came from hunting, and was faint, he sold his birthrightto Jacob, his brother. Now the birthright, in those days, had thepromise and blessing annexed to it. Yea, they were so entailed inthis, that the one could not go without the other; wherefore theapostle's caution is here of weight. Take heed, saith he, 'lestthere be any fornicator, or profane person, as Esau, who for onemorsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected; for hefound no place of repentance, though he sought it carefully withtears' (Heb 12:16, 17). Now, the ending of Esau's day of grace isto be reckoned from his selling of his birthright; for there theapostle 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 yearsafter this Jacob was with Laban, and when he returned home, hisbrother Esau met him (Gen 31:41, 32:4). Further, after this, whenJacob dwelt again some time with his father, then Jacob and Esauburied him. I suppose he might live above forty, yea, for oughtI know, above fourscore years after he had sold his birthright, and so consequently had put himself out of the grace of God (Gen35:28, 29). [16]

Three things I would further note upon these three professors. 

1. Cain, an angry professor; Ishmael, a mocking one; Esau, alustful, gamesome one. Three symptoms of a barren professor; forhe that can be angry, and that can mock, and that can indulge hislusts, cannot bring forth fruit to God. 

2. The day of grace ended with these professors at that time whenthey committed some grievous sin. Cain's, when he killed hisbrother; 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 quarterof an hour, from the evil of which thou mayest not be deliveredfor ever and ever. [17]

3. Yet these three, after their day of grace was over, lived betterlives, 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, toldhis brother, 'I have enough, my brother, keep that thou hast untothyself' (Gen 33:8, 9). Ease and peace, and a prosperous life inoutwards, is no sign of the favour of God to a barren and fruitlessprofessor, but rather of his wrath; that thereby he may be capableto treasure up more wrath against the day of wrath, and revelationof the righteous judgment of God. Let this much serve for theproof of the first proposition, namely, That the day of grace endswith 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 theday 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 outagainst God, and that hath withstood all those means for fruitthat 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 thisindeed is the sum of the parable. The fig-tree here mentionedwas blessed with the application of means, had time allowed it toreceive the nourishment; but it outstood, withstood, overstoodall, 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 professorhath withstood, abused, and worn out God's patience, then he isin 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 handsthan God's; and there they abide lifeless, graceless, careless, and without any good conscience to God at all. Perhaps they camein for the loaves, for a trade, for credit, for a blind; or itmay be to stifle and choke the checks and grinding pangs of anawakened and disquieted conscience. Now, having obtained theirpurpose, like the sinners of Sion, they are at ease and secure;saying like Agag, 'Surely the bitterness of death is past' (1Sam 15:22); I am well, shall be saved, and go to heaven. Thus inthese vain conceits they spend a year, two, or three; not rememberingthat at every season of grace, and at every opportunity of thegospel the Lord comes seeking fruit. Well, sinner, well, barrenfig-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 hathstood this year in my vineyard, and brought me forth no fruit? Iwill cry unto him, Professor, barren fig-tree, be fruitful! I lookfor fruit, I expect fruit, I must have fruit; therefore bethinkthyself! At these the professor pauses; but these are words, notblows, therefore off goes this consideration from the heart. WhenGod comes the next year, he finds him still as he was, a barren, fruitless cumber-ground. And now again he complains, here are twoyears gone, and no fruit appears; well, I will defer mine anger. 'For my name sake will I defer mine anger, and for my praise willI 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 deferhis anger, he waits to be gracious, I am not yet afraid (Isa30:18). O! how ungodly men, that are at unawares crept into thevineyard, how do they turn the grace of our God into lasciviousness!Well, he comes the third year for fruit, as he did before, butstill he finds but a barren fig-tree; no fruit. Now, he criesout again, O thou dresser of my vineyard, come hither; here is afig-tree hath stood these three years in my vineyard, and hath atevery season disappointed my expectation; for I have looked forfruit in vain; 'Cut it down, ' my patience is worn out, I shallwait 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 calledfor. Death, come smite me this fig-tree. And withal the Lord shakesthis sinner, and whirls him upon a sick-bed, saying, Take him, death, he hath abused my patience and forbearance, not rememberingthat it should have led him to repentance, and to the fruitsthereof. Death, fetch away this fig-tree to the fire, fetch thisbarren professor to hell! At this death comes with grim looksinto the chamber; yea, and hell follows with him to the bedside, and both stare this professor in the face, yea, begin to lay handsupon 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 thesymptoms of a man past all recovery. Now, while death is thustormenting 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, thespirit of this poor creature. [18] And now he begins to bethinkhimself, and to cry to God for mercy; Lord, spare me! Lord, spareme! Nay, saith God, you have been a provocation to me these threeyears. How many times have you disappointed me? How many seasonshave 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! Ospare this one time, I beseech thee, and I will be better! Away, away you will not; I have tried you these three years already; youare naught; if I should recover you again, you would be as bad asyou were before. And all this talk is while death stands by. Thesinner cries again, Good Lord, try me this once; let me get upagain this once, and see if I do not mend. But will you promiseme to mend? Yes, indeed, Lord, and vow it too; I will never beso bad again; I will be better. Well, saith God, death, let thisprofessor alone for this time; I will try him a while longer; hehath promised, he hath vowed, that he will amend his ways. It maybe he will mind to keep his promises. Vows are solemn things; itmay 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 verythankful, praises God, and fawns upon him, shows as if he didit heartily, and calls to others to thank him too. He thereforeriseth, as one would think, to be a new creature indeed. But bythat he hath put on his clothes, is come down from his bed, andventured into the yard or shop, and there sees how all things aregone to sixes and sevens, he begins to have second thoughts, andsays to his folks, What have you all been doing? How are all thingsout 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 wisdomnor prudence to order things. [19] And now, instead of seeking tospend the rest of his time to God, he doubleth his diligence afterthis world. Alas! all must not be lost; we must have providentcare. And thus, quite forgetting the sorrows of death, the painsof hell, the promises and vows which he made to God to be better;because judgment was not now speedily executed, therefore theheart of this poor creature is fully set in him to do evil. 

3. These things proving ineffectual, God takes hold of his axeagain, sends death to a wife, to a child, to his cattle, 'Youryoung 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 handunto. At this the poor barren professor cries out again, Lord, Ihave sinned; spare me once more, I beseech thee. O take not awaythe 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 lasttime, I will trust you in this no longer; and withal he tumbleththe wife, the child, the estate into a grave. And then returnsto his place, till this professor more unfeignedly acknowledgethhis offence (Hosea 5:14, 15). 

At this the poor creature is afflicted and distressed, rends hisclothes, and begins to call the breaking of his promise and vowsto mind; he mourns and prays, and like Ahab, awhile walks softlyat 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, Godspareth him again, sets down his axe again. 'Many times he diddeliver them, but they provoked him with their counsel, and werebrought low for their iniquity' (Psa 106:43). Now they seem tobe thankful again, and are as if they were resolved to be godlyindeed. Now they read, they pray, they go to meetings, and seemto be serious a pretty while, but at last they forget. Their lustsprick them, suitable temptations present themselves; whereforethey turn to their own crooked ways again. 'When he slew them, then they sought him, and they returned and inquired early afterGod'; 'nevertheless they did flatter him with their mouth, andthey lied unto him with their tongue' (Psa 78:34-36). 

4. Yet again, the Lord will not leave this professor, but will takeup his axe again, and will put him under a more heart-searchingministry, a ministry that shall search him, and turn him overand over; a ministry that shall meet with him, as Elijah met withAhab, in all his acts of wickedness, and now the axe is laid to theroots of the trees. Besides, this ministry doth not only searchthe heart, but presenteth the sinner with the golden rays ofthe glorious gospel; now is Christ Jesus s set forth evidently, now is grace displayed sweetly; now, now are the promises brokenlike boxes of ointment, to the perfuming of the whole room! But, alas! there is yet no fruit on this fig-tree. While his heart issearching, he wrangles; while the glorious grace of the gospelis unveiling, this professor wags and is wanton, gathers up somescraps thereof; 'Tastes the good Word of God, and the powers ofthe world to come'; 'drinketh in the rain that cometh oft uponhim' (Heb 6:3-8; Jude 4). But bringeth not forth fruit meet for himwhose gospel it is; 'Takes no heed to walk in the law of the LordGod of Israel with all his heart' (2 Kings 10:31). But counteththat the glory of the gospel consisteth in talk and show, andthat our obedience thereto is a matter of speculation; that goodworks lie in good words; and if they can finely talk, they thinkthey bravely please God. They think the kingdom of God consistethonly in word, not in power; and thus proveth ineffectual thisfourth means also. 

5. Well, now the axe begins to be heaved higher, for now indeedGod is ready to smite the sinner; yet before he will strike thestroke, 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 strivewith this professor by his Spirit. Wherefore the Spirit of theLord is now come to him; but not always to strive with man (Gen6:3). Yet a while he will strive with him, he will awaken, hewill convince, he will call to remembrance former sins, formerjudgments, the breach of former vows and promises, the misspendingof former days; he will also present persuasive arguments, encouraging promises, dreadful judgments, the shortness of timeto repent in; and that there is hope if he come. Further, he willshow him the certainty of death, and of the judgment to come;yea, he will pull and strive with this sinner; but, behold, themischief now lies here, here is tugging and striving on both sides. The Spirit convinces, the man turns a deaf ear to God; the Spiritsaith, Receive my instruction and live, but the man pulls awayhis shoulder; the Spirit shows him whither he is going, but theman closeth his eyes against it; the Spirit offereth violence, theman strives and resists; they have 'done despite unto the Spiritof grace' (Heb 10:29). The Spirit parlieth a second time, andurgeth reasons of a new nature, but the sinner answereth, No, Ihave loved strangers, and after them I will go (Amos 4:6-12). Atthis God's fury comes up into his face: now he comes out of hisholy place, and is terrible; now he sweareth in his wrath theyshall never enter into his rest (Heb 3:11). I exercised towardsyou my patience, yet you have not turned unto me, saith the Lord. I smote you in your person, in your relations, in your estate, yetyou have not returned unto me, saith the Lord. 'In thy filthinessis lewdness, because I have purged thee, and thou wast not purged;thou shalt not be purged from thy filthiness any more, till Icause my fury to rest upon thee' (Eze 24:13). 'Cut it down, whydoth 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, helpethhim not either in works of holiness, or in straits and difficulties. 'Ephraim is joined to idols; let him alone' (Hosea 4:17). Woe beto 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 hathheretofore been applied to thee; thou hast heretofore been strovewith, convinced, awakened, made to taste and see, and cry, O theblessedness! Thou hast heretofore been met with under the word;thy heart hath melted, thy spirit hath fallen, thy soul hathtrembled, 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 leftthee, given thee up, and lets thee alone. Heretofore thou wasttender; thy conscience startled at the temptation to wickedness, for thou wert taken off from 'the pollutions of the world, throughthe knowledge of the Lord and Saviour Jesus Christ' (2 Peter2:20-22). But that very vomit that once thou wert turned from, now thou lappest up--with the dog in the proverb--again; and thatvery mire that once thou seemedst to be washed from, in that verymire thou now art tumbling afresh. But to particularize, thereare three signs of a man's being given over of God. 

1. When he is let alone in sinning, when the reins of his lustsare loosed, and he given up to them. 'And even as they did notlike to retain God in their knowledge, God gave them over to areprobate mind, to do those things which are not convenient: beingfilled with all unrighteousness' (Rom 1:28, 29). Seest thou a manthat heretofore had the knowledge of God, and that had some aweof Majesty upon him: I say, seest thou such an one sportinghimself in his own deceivings, turning the grace of our God intolasciviousness, and walking after his own ungodly lusts? (Rom1:30-31). His 'judgment now of a long time lingereth not, and hisdamnation slumbereth not' (2 Peter 2:13). Dost thou hear, barrenprofessor? It is astonishing to see how those that once seemed'sons of the morning, ' and were making preparations for eternallife, now at last, for the rottenness of their hearts, by the justjudgment of God, to be permitted, being past feeling, to give'themselves over unto lasciviousness, to work all uncleannesswith greediness' (Eph 4:18, 19). A great number of such were inthe first gospel-days; against whom Peter, and Jude, and John, pronounce the heavy judgment of God. Peter and Jude couple themwith the fallen angels, and John forbids that prayer be made forthem, because that is happened unto them that hath happened to thefallen angels that fell, who, for forsaking their first state, andfor leaving 'their own habitation, ' are 'reserved in everlastingchains under darkness, unto the judgment of the great day' (Jude5, 6; 2 Peter 2:3-8). Barren fig-tree, dost thou hear? (1. ) Theseare beyond all mercy! (2. ) These are beyond all promises! (3. )These are beyond all hopes of repentance! (4. ) These have nointercessor, nor any more share in a sacrifice for sin! (5. ) Forthese there remains nothing but a fearful looking for of judgment!(6. ) Wherefore these are the true fugitives and vagabonds, thatbeing left of God, of Christ, of grace, and of the promise, andbeing beyond all hope, wander and straggle to and fro, even asthe 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 timecome under the word, there is for them no God, no savour of themeans of grace, no stirrings of heart, no pity for themselves, nolove to their own salvation. Let them look on this hand or that, there they see such effects of the word in others as producethsigns of repentance, and love to God and his Christ. These menonly have their backs bowed down alway (Rom 11:10). These menonly have the spirit of slumber, eyes that they should not see, and ears that they should not hear, to this very day. Whereforeas they go to the place of the Holy, so they come from the placeof the Holy, and soon are forgotten in the places where they sodid (Eccl 8:10). Only they reap this damage, 'They treasure upwrath against the day of wrath, and revelation of the righteousjudgment of God' (Rom 2:3-5). Look to it, barren professor!

3. If he be visited after the common way of mankind, either withsickness, distress, or any mind of calamity, still no God appeareth, no sanctifying hand of God, no special mercy is mixed with theaffliction. But he falls sick, and grows well, like the beast;or is under distress, as Saul, who when he was engaged by thePhilistines was forsaken and left of God, 'And the Philistinesgathered themselves together, and came and pitched in Shunem, andSaul gathered all Israel together, and they pitched in Gilboa. And when Saul saw the host of the Philistines he was afraid, andhis heart greatly trembled. And when Saul inquired of the Lord, the Lord answered him not, neither by dreams, nor by Urim, nor byprophets' (1 Sam 28:4-6). The Lord answered him no more; he haddone with him, cast him off, and rejected him, and left him tostand and fall with his sins, by himself. But of this more in theconclusion: therefore I here forbear. 

4. These men may go whither they will, do what they will; they mayrange from opinion to opinion, from notion to notion, from sectto sect, but are steadfast nowhere; they are left to their ownuncertainties, they have not grace to establish their hearts; andthough some of them have boasted themselves of this liberty, yetJude calls them 'wandering stars, to whom is reserved the blacknessof darkness for ever' (Jude 13). They are left, as I told youbefore, to be fugitives and vagabonds in the earth, to wandereverywhere, but to abide nowhere, until they shall descend totheir own place, with Cain and Judas, men of the same fate withthemselves (Acts 1:25). 

A third sign that such a professor is quite past grace is, when hisheart is grown so hard, so stony, and impenetrable, that nothingwill pierce it. Barren fig-tree, dost thou consider? a hard andimpenitent heart is the curse of God! A heart that cannot repent, is instead of all plagues at once; and hence it is that God saidof Pharaoh, when he spake of delivering him up in the greatness ofhis anger, 'I will at this time, ' saith he, 'send all my plaguesupon thine heart' (Exo 9:14). 

To some men that have grievously sinned under a profession of thegospel, God giveth this token of his displeasure; they are deniedthe power of repentance, their heart is bound, they cannot repent;it is impossible that they should ever repent, should they livea thousand years. It is impossible for those fall-aways to berenewed again unto repentance, 'seeing they crucify to themselvesthe 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, thisis as a bar put in by the Lord God against the salvation of thissinner. This was the burden of Spira's complaint, 'I cannot doit! O! how I cannot do it!'[20]

This man sees what he hath done, what should help him, and what willbecome of him; yet he cannot repent; he pulled away his shoulderbefore, he stopped his ears before, he shut up his eyes before, andin that very posture God left him, and so he stands to this veryday. I have had a fancy, that Lot's wife, when she was turned intoa pillar of salt, stood yet looking over her shoulder, or else withher face towards Sodom; as the judgment caught her, so it boundher, 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 arepast feeling; for so seared persons in seared parts are. Theirconscience is seared (1 Tim 4:2). The conscience is the thing thatmust be touched with feeling, fear, and remorse, if ever any goodbe done with the sinner. How then can any good be done to thosewhose conscience is worse than that? that is, fast asleep in sin(Eph 4:19). For that conscience that is fast asleep, may yet beeffectually 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 thathardness of heart that is incident to all men, and that which comesupon some as a signal or special judgment of God. And although allkinds of hardness of heart, in some sense may be called a judgment, yet to be hardened with this second kind, is a judgment peculiaronly to them that perish; hardness that is sent as a punishmentfor the abuse of light received, for a reward of apostacy. Thisjudicial hardness is discovered from that which is incident toall 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 thegrace that gave it. Such hardness as Pharaoh had, after the Lordhad wrought wondrously before him; such hardness as the Gentileshad, a hardness which darkened the heart, a hardness which madetheir minds reprobate. This hardness is also the same with thatthe Hebrews are cautioned to beware of, a hardness that is causedby unbelief, and a departing from the living God; a hardnesscompleted through the deceitfulness of sin (Heb 3:7, &c). Such asthat in the provocation, of whom God sware, that they should notenter into his rest. It was this kind of hardness also, that bothCain, and Ishmael, and Esau, were hardened with, after they hadcommitted their great transgressions. 

2. It is the greatest kind of hardness; and hence they are saidto be harder than a rock, or than an adamant, that is, harder thanflint; 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 soulup in an impossibility of repentance. 

4. It is a hardness, therefore, which is incurable, of which a manmust die and be damned. Barren professor, hearken to this. 

A fourth sign that such a professor is quite past grace, is, whenhe fortifies his hard heart against the tenor of God's word (Job9:4, &c. ) This is called hardening themselves against God, andturning of the Spirit against them. As thus, when after a professionof faith in the Lord Jesus, and of the doctrine that is accordingto godliness, they shall embolden themselves in courses of sin, by promising themselves that they shall have life and salvationnotwithstanding. Barren professor, hearken to this! This man iscalled, 'a root that beareth gall and wormwood, ' or a poisonfulherb, such an one as is abominated of God, yea, the abhorred of hissoul. For this man saith, 'I shall have peace, though I walk inthe imagination' or stubbornness 'of mine heart, to add drunkennessto thirst'; an opinion flat against the whole Word of God, yea, against the very nature of God himself (Deut 29:18, 19). Whereforehe adds, 'Then the anger of the Lord, and his jealousy, shallsmoke against that man, and all the curses that are written inGod's book shall lie upon him, and the Lord shall blot out hisname from under heaven' (Deut 19:20). 

Yea, that man shall not fail to be effectually destroyed, saiththe text: 'The Lord shall separate that man unto evil, out of allthe tribes of Israel, according to all the curses of the covenant'(Deut 19:21). He shall separate him unto evil; he shall give himup, he shall leave him to his heart; he shall separate him to thator those that will assuredly be too hard for him. 

Now this judgment is much effected when God hath given a man upunto Satan, and hath given Satan leave, without fail, to completehis destruction. I say, when God hath given Satan leave effectuallyto complete his destruction; for all that are delivered up untoSatan have not, nor do not come to this end. But that is the manwhom God shall separate to evil, and shall leave in the hands ofSatan, to complete, without fail, his destruction. 

Thus he served Ahab, a man that sold himself to work wickednessin the sight of the Lord. 'And the Lord said, Who shall persuadeAhab, that he may go up and fall at Ramoth-Gilead? And one saidon this manner, and another said on that manner. And there cameforth a spirit, and stood before the Lord, and said, I will persuadehim. And the Lord said unto him, Wherewith? And he said, I willgo 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, anddo so. 

Wherefore, in these judgments the Lord doth much concern himselffor the management thereof, because of the provocation wherewiththey have provoked him. This is the man whose ruin contriveth, and bringeth to pass by his own contrivance: 'I also will choosetheir delusions' for them; 'I will bring their fears upon them'(Isa 66:4). I will choose their devices, or the wickednesses thattheir hearts are contriving of. I, even I, will cause them to beaccepted of, and delightful to them. But who are they that mustthus be feared? Why, those among professors that have chosentheir own ways, those whose soul delighteth in their abominations. Because they received not the love of the truth, that they mightbe 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 sendthem strong delusions; delusions that shall do: that shall makethem believe a lie. Why so? 'That they all might be damned, 'every one of them, 'who believed not the truth, but had pleasurein unrighteousness' (2 Thess 2:10-12). 

There is nothing more provoking to the Lord, than for a man topromise when God threateneth; for a man to delight of conceit thathe 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 toGod, to bring about his own salvation; no marvel, therefore, ifGod invent a way to bring about this man's damnation: and seeingthat these rebels are at this point, we shall have peace; God willsee whose word will stand, his or theirs. 

A fifth sign of a man being past grace is, when he shall at thisscoff, and inwardly grin and fret against the Lord, secretlypurposing 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, supposeye, shall he be thought worthy, who hath trodden under foot theSon of God?' &c. (Heb 10:28). Wherefore, against these despisersGod hath set himself, and foretold that they shall not believe, but perish: 'Behold, ye despisers, and wonder, and perish: for Iwork 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 fruitlessprofessor, with some signs to know him by; whereto is added alsosome signs of one who neither will nor can, by any means, befruitful, but they must miserably perish. Now, being come to thetime of execution, I shall speak a word to that also; 'After thatthou shalt cut it down. '

[PROPOSITION SECOND. The death or cutting down of such men willbe dreadful. ]

Christ, at last, turns the barren fig-tree over to the justice ofGod, shakes his hands of him, and gives him up to the fire forhis unprofitableness. 'After that thou shalt cut it down. '

Two things are here to be considered:

First. The executioner; thou, the great, the dreadful, the eternalGod. These words, therefore, as I have already said, signify thatChrist the Mediator, through whom alone salvation comes, and bywhom alone execution hath been deferred, now giveth up the soul, forbears to speak one syllable more for him, or to do the leastact of grace further, to try for his recovery; but delivereth himup to that fearful dispensation, 'to fall into the hands of theliving God' (Heb 10:31). 

Second. The second to be considered is, The instrument by whichthis execution is done, and that is death, compared here to anaxe; and forasmuch as the tree is not felled at one blow, thereforethe strokes are here continued, till all the blows be struck atit that are requisite for its felling: for now cutting time, andcutting work, is come; cutting must be his portion till he be cutdown. 'After that thou shalt cut it down. ' Death, I say, is theaxe, which God often useth, therewith to take the barren fig-treeout of the vineyard, out of a profession, and also out of the worldat once. But this axe is now new ground, it cometh well-edged tothe roots of this barren fig-tree. It hath been whetted by sin, by the law, and by a formal profession, and therefore must, andwill make deep gashes, not only in the natural life, but in theheart and conscience also of this professor: 'The wages of sinis 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 hisstrength; yea, he sends his first-born, which is guilt, to devourhis 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'sdying. 

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 shallbe holden with the cords of his sins' (Prov 5:22). 

2. Now some terrible discovery of God is made out unto him, tothe perplexing and terrifying of his guilty conscience. 'God shallcast upon him, and not spare'; and he shall be 'afraid of thatwhich is high' (Job 27:22; Eccl 12:5). 

3. The dark entry he is to go through will be a sore amazementto him; for 'fears shall be in the way' (Eccl 12:5). Yea, terrorswill take hold on him, when he shall see the yawning jaws of deathto gape upon him, and the doors of the shadow of death open togive him passage out of the world. Now, who will meet me in thisdark entry? how shall I pass through this dark entry into anotherworld?

4. For by reason of guilt, and a shaking conscience, his life willhang in continual doubt before him, and he shall be afraid dayand 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 likean armed man. This is a terrible army to him that is graceless inheart, and fruitless in life. This WANT will continually cry inthine ears, Here is a new birth wanting, a new heart, and a newspirit wanting; here is faith wanting; here is love and repentancewanting; here is the fear of God wanting, and a good conversationwanting: '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 theeverlasting flames of devouring fire. 'When God cometh up untothe people he will invade them with his troops' (Hab 3:16). 

But how will this man die? Can his heart now endure, or can hishands 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 againsthim; his hope and confidence now lie a-dying by him, and hisconscience totters and shakes continually within him!

(2. ) Death is at his work, cutting of him down, hewing both barkand heart, both body and soul asunder. The man groans, but deathhears him not; he looks ghastly, carefully, dejectedly; he sighs, he sweats, he trembles, but death matters nothing. 

(3. ) Fearful cogitations haunt him, misgivings, direful apprehensionsof God, terrify him. Now he hath time to think what the lossof heaven will be, and what the torments of hell will be: now helooks no way but he is frighted. 

(4. ) Now would he live, but may not; he would live, though it werebut the life of a bed-rid man, but he must not. He that cuts himdown 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 itmay not, go out of the body it dares not. Life is going, the bloodsettles in the flesh, and the lungs being no more able to drawbreath through the nostrils, at last out goes the weary tremblingsoul, which is immediately seized by devils, who lay lurking inevery hole in the chamber for that very purpose. His friends takecare of the body, wrap it up in the sheet or coffin, but the soulis out of their thought and reach, going down to the chambers ofdeath. 

I had thought to have enlarged, but I forbear. God, who teachesman to profit, bless this brief and plain discourse to thy soul, who yet standest a professor in the land of the living, among thetrees of his garden. Amen. 

FOOTNOTES:

[1]General Doctrine of Toleration, 8vo, 1781. 

[2] This awful destruction of Jerusalem by the Romans is narratedby Josephus in his sixth book of the Jewish Wars, in languagethat makes nature shudder. Multitudes had assembled to celebratethe passover when the invading army beleaguered the city; afrightful famine soon filled it with desolation: this, with fireand sword, miserably destroyed one million, three hundred andthirty-seven thousand, four hundred and ninety Jews, while theChristians fled before the siege, and escaped to the mountains. Well might the sun vail his face at that atrocious deed, whichwas 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 yourown heart--'Lord, is it I?' and strive and pray that you may bringforth more fruit. --Ed. 

[4] The mode of admitting a member to church-fellowship, amongthe Baptists, was and now is by introducing the trembling convertto a private meeting of the whole church, that they may hear whythe union is sought, how the soul became alarmed, and fled forrefuge to Christ, with the grounds of hope; inquiries having beenpreviously made into Christian character and godliness. If, withall these precautions, a barren professor gains admittance, thepunishment is not upon the garden, but upon the barren tree. --Ed. 

[5] 'Humour, ' the temper or disposition of mind. Not out of loveto humility, but these creeping things pretend to be humble, togain 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 graphicallyput into the mouth of Bye-ends, in the Pilgrim, to justify theirnonconformity to Christ. The tom-fooleries and extravagancies ofdress introduced by Charles II, are here justly and contemptuouslydescribed. The ladies' head-dresses, called 'frizzled fore-tops, 'became so extravagant, that a barber used high steps to enablehim to dress a lady's head!--Ed. 

[7] A word not to be found in our dictionaries, being local andalmost obsolete. It means a division, end, or border of a town orvillage. --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 ofsavour. There is in his house neither prayer, nor sign of repentancefor sin. He is the very stain, reproach, and shame of religion. Thus say the common people that know him, A saint abroad and adevil at home. '--Ed. 

[9] How great is the mercy that those horrid barbarities, perpetratedupon peaceful Christians, are now only heard of in those distanceparts of Satan's empire, China and Madagascar! Has the enmity ofthe human heart by nature changed? No; but the number of Christianshas so vastly increased with a civilizing influence, as to changethe face of society. What a paradise will this earth become whenChrist shall reign in every heart!--Ed. 

[10] In the midst of these faithful admonitions, we venture toremark that, according to Lightfoot, so valuable was the fig-treethat it was never destroyed until means were carefully used torestore its fruitfulness, and that the use of these means occupieda period of three years. This illustrates the wisdom of our Lordin selecting the fig-tree as the principal object presented toview in his parable. It is a most valuable tree--capable of bearingmuch fruit; still, after every trial, if it remains barren, itmust 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 agood crop. A 'hitting season' means a fruitful season. --Ed. 

[12] This mode of infusing new vigour into plants and trees isthus described in the Gemara--'They lay dung in their gardens, to soften the earth. They dig about the roots of their trees, andsprinkle ashes, and pluck up suckers, and make a smoke beneath tokill vermin. '--Ed. 

[13] Among the superstitions of the ancients, Michaelis statesthat both the Greeks and Asiatics had a superstition that a treemight be rendered fruitful by striking it, at the intercession ofa friend, three times with the back of an axe. --Ed. 

[14] However painfully unpleasant these terms may appear toeyes or ears polite, it is a homely but just representation, andcalculated to make a lasting impression on every reader. Afflictions, trials, crosses, are used as a means of creating orreviving spiritual life, as manure is applied to vegetation. --Ed. 

[15] Mahomet professed descent from Ishmael, and that he came torevive the religion which God had revealed to Abraham, who taughtit to Ishmael. Mahometanism is the religion of the outcast ofGod. --Ed. 

[16] Bunyan had been haunted with the temptation 'to sell andpart with Christ, ' and, under a fear that he had fallen under thattemptation, the case of Esau made a dreadful impression upon hissoul; extreme horror and anguish seized upon his spirit; 'he waslike a man bereft of life and bound over to eternal punishment, 'for two years. At length, after an awful storm, he found peacein the promise, 'his blood cleanseth from ALL sins, ' and a proofthat 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 wereply, Because God has sustained my soul. --Ed. 

[18] Bunyan's tongue and pen are here fired by his vivid imaginationof eternal realities. With such burning words, we need no messengerfrom the invisible world to alarm the consciences of sinners. Whatangel could arouse more powerfully, alarmingly, convincingly, thepoor sinner, than the whole of this chain of reasoning. --Ed. 

[19] This picture is drawn by a master hand: the master is laidby for a season; or, as Bunyan quaintly expresses it, 'a little ato side': when raised from affliction earthly affairs absorb hisattention, and he forgets his good resolves. According to the oldrhyme:--

'The devil was sick, the devil a saint would beThe devil to well, the devil a saint was he. '--Ed. 

[20] This is referred to in the Pilgrim, at the Interpreter'shouse, 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'sdespair must have made a strong impression upon Bunyan's mind. Itcommences with a poem. 

'Here see a soul that's all despair; a manAll hell; a spirit all wounds; who can A wounded spirit bear?Reader, would'st see, what may you never feelDespair, racks, torments, whips of burning steel!Behold, the man's the furnace, in whose heartSin 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. Wisemanand Mr. Attentive. 

By John Bunyan

ADVERTISEMENT BY THE EDITOR. 

The life of Badman is a very interesting description, a true andlively portraiture, of the demoralized classes of the tradingcommunity in the reign of King Charles II; a subject which naturallyled the author to use expressions familiar among such persons, but which are now either obsolete or considered as vulgar. In factit is the only work proceeding from the prolific pen and fertileimagination of Bunyan, in which he uses terms that, in thisdelicate and refined age, may give offence. So, in the venerabletranslation of the holy oracles, there are some objectionableexpressions, which, although formerly used in the politest company, now point to the age in which it was written. The same ideas orfacts would now be expressed by terms which could not give offence;and every reader must feel great pleasure in the improvement ofour language, as seen in the contrast between the two periods, and especially in the recollection that the facts might be statedwith equal precision, and reflections made with equal force, interms at which the most delicate mind could not be offended. 

Those who read the writings of Bunyan must feel continually remindedof his ardent attachment to his Saviour, and his intense love tothe souls of sinners. He was as delicate in his expressions as anywriter of his age, who addressed the openly vicious and profane--callingthings by their most forcible and popular appellations. A wilfuluntruth is, with him, 'a lie. ' To show the wickedness and extremefolly of swearing, he gives the words and imprecations thencommonly in use; but which, happily for us, we never hear, exceptamong the most degraded classes of society. Swearing was formerlyconsidered to be a habit of gentility; but now it betrays theblackguard, even when disguised in genteel attire. Those dangerousdiseases which are so surely engendered by filth and uncleanness, he calls not by Latin but by their plain English names. In everycase, the Editor has not ventured to make the slightest alteration;but has reprinted the whole in the author's plain and powerfullanguage. 

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'sobject is to warn poor thoughtless sinners, not with smoothwords, to which they would take no heed; but to thunder upontheir consciences the peril of their souls, and the increasingwretchedness into which they were madly hurrying. He who is inimminent, but unseen danger, will bless the warning voice if itreach 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; ledon with all the pomp and splendour which royalty could display. The king and his ministers well knew that the most formidableenemies to tyranny, oppression, and misgovernment, were the pietyand stern morality of the Puritans, Nonconformists, and the smallclasses of virtuous citizens of other denominations; and thereforeevery effort was made by allurements and intimidation to debauchand demoralize their minds. Well does Bunyan say that 'wickednesslike a flood is like to drown our English world. It has almostswallowed up all our youth, our middle age, old age, and all arealmost carried away of this flood. It reels to and fro like adrunkard, it is like to fall and rise no more. ' 'It is the veryhaunts and walks of the infernal spirits. ' 'England shakes andmakes me totter for its transgressions. '

The gradations of a wicked man in that evil age, from his cradleto his grave, are graphically set before the reader; it is alldrawn from reality, and not from efforts of imagination. Everyexample is a picture of some real occurrence, either within theview of the author, or from the narratives of credible witnesses. 'All the things that here I discourse of, have been acted uponthe stage of this world, even many times before mine eyes. ' Badmanis represented as having had the very great advantage of piousparents, and a godly master, but run riot in wickedness from hischildhood. Lying and pilfering mark his early days; followed inafter life by swearing, cheating, drunkenness, hypocrisy, infidelityand atheism. His conscience became hardened to that awful extent, that he had no bands in his death. The career of wickednesshas often been so pictured, as to encourage and cherish vice andprofanity--to excite the unregenerate mind 'to ride post by othermen'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, andawfully warning the sinner of his destiny, unless happily he findsthat repentance that needeth not to be repented of. No debaucheeever read the life of Badman to gratify or increase his thirstfor sin. The tricks which in those days so generally accompaniedtrading, are unsparingly exposed; becoming bankrupt to make money, aspecies of robbery, which ought to be punished as felony; doubleweights, too heavy for buying, and light to sell by, overchargingthose who take credit, and the taking advantage of the necessitiesof others, with the abuse of evil gains in debauchery, and itsensuing miseries, are all faithfully displayed. 

In the course of the narrative, a variety of awful examples ofdivine vengeance are introduced; some from that singular compilation, Clarke's looking-glass for Saints and Sinners; others from 'Beard'stheatre of God's Judgments' and many that happened under theauthor's own immediate knowledge. The faithfulness of his extractsfrom books has been fully verified. The awful death of DorothyMately, of Ashover, in Derbyshire, mentioned, I had an opportunityof testing, by the aid of my kind friend, Thomas Bateman, Esq. , of Yolgrave. He sent me the following extract from the AshoverRegister for 1660:--'Dorothy Mately, supposed wife to John Flintof this parish, forswore herself; whereupon the ground opened, and she sunk over head, March 23, and being found dead, she wasburied, March 25. ' Thus fully confirming the facts, as stated byBunyan. Solemn providences, intended, in the inscrutable wisdomof God, for wise purposes, must not be always called 'divinejudgments. ' A ship is lost, and the good with the bad, sink together;a missionary is murdered; a pious Malay is martyred; still no onecan suppose that these are instances of divine vengeance. But whenthe atrocious bishop Bonner, in his old age, miserably perishesin prison, it reminds us of our Lord's saying, 'with what measureye mete, it shall be measured to you again. '

Bunyan's pictures, of which the life of Badman is a continuedseries, are admirably painted from life. The extraordinary depthsof hypocrisy, used in gaining the affections of a pious wealthyyoung woman, and entrapping her into a marriage, are admirablydrawn, as is its companion or counterpart, when Badman, in hiswidower-hood, suffers an infamous strumpet to inveigle him into amiserable marriage, as he so richly deserved. The death-bed sceneof the pious broken-hearted Mrs. Badman, is a masterpiece. Infact the whole is a series of pictures drawn by a most admirableartist, and calculated to warn and attract the sinner from hisdownward course. 

In comparison with the times of Bunyan, England has now becomewonderfully reformed from those grosser pollutions which disgracedher name. Persons of riper age, whose reminiscences go back tothe times of the slave trade, slavery, and war, will call to mindscenes of vice, brutality, open debauchery and profligacy, which, in these peaceful and prosperous times, would be instantly repressedand properly punished. Should peace be preserved, domestic, social, and national purity and happiness must increase with still greaterand more delightful rapidity. Civilization and Christianity willtriumph over despotism, vice, and false religions, and the timebe hastened on, in which the divine art of rendering each otherhappy will engross the attention of all mankind. Much yet remainsto be done for the conversion of the still numerous familyconnections 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 worthyof being treasured up in our memories. Is nothing so secret but itwill be revealed? we are told that 'Hedges have eyes and pitchershave ears. ' They who encourage evil propensities are 'nurses tothe devil's brats. ' It is said of him who hurries on in a careerof folly and sin, 'The devil rides him off his legs. ' 'As thedevil corrects vice, ' refers to those who pretend to correct badhabits by means intended to promote them. 'The devil is a cunningschoolmaster. ' 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 describesall 'pawnbrokers' to have been 'vile wretches, ' and, in extortion, the women to be worse than the men. Happily for our days, good andeven pious pawnbrokers may be found, who are honourable exceptionsto Mr. Bunyan's sweeping rule; nor do our women in any respectappear to be greater extortioners than our men. The instructions, exhortations, and scriptural precepts and examples to enforce honestdealing, interspersed as reflections throughout this narrative, areinvaluable, and will, I trust, prove beneficial to every reader. 

I have taken the liberty of dividing this long-continued dialogueinto chapters, for the greater facility of reference, and asperiods in the history, where the reader may conveniently rest inhis 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 concerningthe Progress of the Pilgrim from this world to glory, and how ithad been acceptable to many in this nation, it came again into mymind 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 fromthis world to hell. The which in this I have done, and have putit, as thou seest, under the name and title of Mr. Badman, a namevery proper for such a subject. I have also put it into the formof a dialogue, that I might with more ease to myself, and pleasureto the reader, perform the work. And although, as I said, I haveput it forth in this method, yet have I as little as may be goneout of the road of mine own observation of things. Yea, I think Imay truly say that to the best of my remembrance, all the thingsthat here I discourse of, I mean as to matter of fact, have beenacted upon the stage of this world, even many times before mineeyes. 

Here therefore, courteous reader, I present thee with the lifeand 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; andalso discern, while thou art reading of Mr. Badman's death, whetherthou thyself art treading in his path thereto. And let me entreatthee to forbear quirking[2] and mocking, for that I say Mr. Badman is dead; but rather gravely inquire concerning thyself bythe Word, whether thou art one of his lineage or no; for Mr. Badmanhas left many of his relations behind him; yea, the very world isoverspread with his kindred. True, some of his relations, as he, are gone to their place and long home, but thousands of thousandsare left behind; as brothers, sisters, cousins, nephews, besidesinnumerable of his friends and associates. I may say, and yet speaknothing but too much truth in so saying, that there is scarce afellowship, a community, or fraternity of men in the world, butsome of Mr. Badman's relations are there; yea, rarely can we finda family or household in a town, where he has not left behind himeither a brother, nephew, or friend. 

The butt[3] therefore, that at this time I shoot at, is wide; andit 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 intoa house full of traitors, and find none but honest men there. [4]I cannot but think that this shot will light upon many, since ourfields 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, thatis not in me to determine; this secret is with the Lord our Godonly, and he alone knows to whom he will bless it to so good andso blessed an end. However, I have put fire to the pan, [5] anddoubt not but the report will quickly be heard. 

I told you before that Mr. Badman had left many of his friends andrelations behind him, but if I survive them, as that is a greatquestion to me, I may also write of their lives; however, whethermy life be longer or shorter, this is my prayer at present, thatGod will stir up witnesses against them, that may either convertor confound them; for wherever they live, and roll in theirwickedness, they are the pest and plague of that country. Englandshakes and totters already, by reason of the burden that Mr. Badmanand his friends have wickedly laid upon it. Yea, our earth reelsand staggereth to and fro like a drunkard, the transgressionthereof is heavy upon it. 

Courteous reader, I will treat thee now, even at the door andthreshold of this house, but only with this intelligence, thatMr. Badman lies dead within. Be pleased therefore, if thy leisurewill serve thee, to enter in, and behold the state in which heis laid, betwixt his death-bed and the grave. He is not buried asyet, nor doth he stink, as is designed he shall, before he liesdown in oblivion. Now as others have had their funerals solemnized, according to their greatness and grandeur in the world, so likewiseMr. Badman, forasmuch as he deserveth not to go down to his gravewith silence, has his funeral state according to his deserts. 

Four things are usual at great men's funerals, which we will takeleave, and I hope without offence, to allude to, in the funeralof Mr. Badman. 

First. They are sometimes, when dead, presented to their friends, by their completely wrought images, as lively as by cunning men'shands they can be; that the remembrance of them may be renewedto their survivors, the remembrance of them and their deeds; andthis I have endeavoured to answer in my discourse of Mr. Badman, and therefore I have drawn him forth in his features and actionsfrom his childhood to his grey hairs. Here therefore, thou hasthim 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 presentcircumstances of time, place, strength; and the opportunities thatdid attend him in these. 

Second. There is also usual at great men's funerals, those badgesand escutcheons of their honour, that they have received fromtheir ancestors, or have been thought worthy of for the deeds andexploits they have done in their life; and here Mr. Badman hashis, but such as vary from all men of worth, but so much the moreagreeing with the merit of his doings. They all have descendedin state, he only as an abominable branch. His deserts are thedeserts of sin, and therefore the escutcheons of honour that hehas, are only that he died without honour, 'and at his end became afool. ' 'Thou shalt not be joined with them in burial. ' 'The seedof evil doers shall never be renowned' (Isa 14:20). 

The funeral pomp therefore of Mr. Badman, is to wear upon hishearse the badges of a dishonourable and wicked life; since 'hisbones are full of the sin of his youth, which shall lie down, ' asJob says, 'with him in the dust. ' Nor is it fit that any should behis attendants, now at his death, but such as with him conspiredagainst their own souls in their life; persons whose transgressionshave made them infamous to all that have or shall know what theyhave done. 

Some notice therefore I have also here in this little discoursegiven the reader, of them who were his confederates in his life, and attendants at his death; with a hint, either of some highvillainy committed by them, as also of those judgments that haveovertaken and fallen upon them from the just and revenging handof God. All which are things either fully known by me, as beingeye and ear-witness thereto, or that I have received from suchhands, whose relation, as to this, I am bound to believe. And thatthe reader may know them from other things and passages hereincontained, I have pointed at them in the margin. 

Third. The funerals of persons of quality have been solemnizedwith 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 toMr. Badman's death; but forasmuch as he must be buried, after hehath stunk out his time before his beholders, I doubt not but somesuch that we read are appointed to be at the burial of Gog, willdo this work in my stead; such as shall leave him neither skinnor bone above ground, but shall set a sign by it till the buriershave 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 cannotlament his departure, for they have not sense of his damnablestate; they rather ring him, and sing him to hell in the sleep ofdeath, in which he goes thither. Good men count him no loss tothe world, his place can well be without him, his loss is onlyhis own, and it is too late for him to recover that damage or lossby a sea of bloody tears, could he shed them. Yea, God has saidhe 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 thrownover the wall without sorrow, when once God has plucked them upby the roots in his wrath. 

Reader, if thou art of the race, lineage, stock, or fraternityof Mr. Badman, I tell thee, before thou readest this book, thouwilt 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 thereforeexpect neither credit of, nor countenance from thee, for thisnarration of thy kinsman's life. For thy old love to thy friend, his ways, doings, &c. , will stir up in thee enmity rather in thyvery heart against me. I shall therefore incline to think of thee, that thou wilt rend, burn, or throw it away in contempt; yea, andwish also, that for writing so notorious a truth, some mischiefmay befal me. I look also to be loaded by thee with disdain, scorn, and contempt; yea, that thou shouldest railingly and vilifyinglysay I lie, and am a bespatterer of honest men's lives and deaths. For. Mr. Badman, when himself was alive, could not abide to becounted a knave, though his actions told all that went by, thatindeed he was such an one. How then should his brethren that survivehim, and that tread in his very steps, approve of the sentencethat by this book is pronounced against him? Will they not ratherimitate Korah, Dathan, and Abiram's friends, even rail at me forcondemning him, as they did at Moses for doing execution?

I know it is ill puddling in the cockatrice's den, and that theyrun hazards that hunt the wild boar. The man also that writethMr. Badman's life had need be fenced with a coat of mail, and withthe staff of a spear, for that his surviving friends will knowwhat he doth; but I have adventured to do it, and to play, at thistime, at the hole of these asps; if they bite, they bite; if theysting, they sting. Christ sends his lambs in the midst of wolves, not to do like them, but to suffer by them for bearing plaintestimony against their bad deeds. But had one not need to walkwith 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 spiritualman, could he tell how to get it (Acts 23). But I am stript nakedof these, and yet am commanded to be faithful in my servicefor 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 ascorner and he will hate thee; and that he that reproveth a wickedman getteth himself a blot and shame. But what then? Open rebukeis better than secret love, and he that receives it shall find itso afterwards. 

So then, whether Mr. Badman's friends shall rage or laugh at whatI 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 'savea soul from death' (James 5:20). And if for so doing I meet withenvy from them, from whom in reason I should have thanks, I mustremember the man in the dream, [7] that cut his way through hisarmed enemies, and so got into the beauteous palace; I must, Isay, remember him, and do myself likewise. 

Yet four things I will propound to the consideration of Mr. Badman'sfriends before I turn my back upon them. 

1. Suppose that there be a hell in very deed; not that I do question itany more than I do whether there be a sun to shine, but I supposeit for argument sake with Mr. Badman's friends. I say, supposethere be a hell, and that too such an one as the Scripture speaksof, one at the remotest distance from God and life eternal, onewhere the worm of a guilty conscience never dies, and where thefire of the wrath of God is not quenched. Suppose, I say, thatthere is such a hell, prepared of God--as there is indeed--forthe body and soul of the ungodly world after this life to betormented in; I say, do but with thyself suppose it, and then tellme is it not prepared for thee, thou being a wicked man? Let thyconscience speak, I say, is it not prepared for thee, thou beingan ungodly man? And dost thou think, wast thou there now, thatthou art able to wrestle with the judgment of God? why then dothe fallen angels tremble there? Thy hands cannot be strong, norcan 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, waspermitted to come hither again to dwell, and that they had a grantalso, that, upon amendment of life, next time they die, to changethat place for heaven and glory. What sayst thou, O wicked man?Would such an one, thinkest thou, run again into the same courseof life as before, and venture the damnation that for sin he hadalready been in? Would he choose again to lead that cursed lifethat afresh would kindle the flames of hell upon him, and thatwould bind him up under the heavy wrath of God? O! he would not, he would not; Luke 16 insinuates it; yea, reason itself awakewould abhor it, and tremble at such a thought. 

3. Suppose again, that thou that livest and rollest in thy sin, andthat as yet hast known nothing but the pleasure thereof, shouldestbe by an angel conveyed to some place, where, with convenience, from thence thou mightest have a view of heaven and hell, of thejoys of the one and the torments of the other; I say, supposethat from thence thou mightest have such a view thereof as wouldconvince thy reason that both heaven and hell are such realitiesas by the Word they are declared to be; wouldest thou, thinkestthou, when brought to thy home again, choose to thyself thy formerlife, to wit, to return to thy folly again? No; if belief of whatthou sawest remained with thee thou wouldest eat fire and brimstonefirst. 

4. I will propound again. Suppose that there was amongst us sucha law, and such a magistrate to inflict the penalty, that forevery open wickedness committed by thee, so much of thy fleshshould with burning pincers be plucked from thy bones, wouldestthou then go on in thy open way of lying, swearing, drinking, andwhoring, as thou with delight doest now? Surely, surely, no. Thefear of the punishment would make thee forbear; yea, would makethee tremble, even then when thy lusts were powerful, to think whata punishment thou wast sure to sustain so soon as the pleasurewas over. But O! the folly, the madness, the desperate madness thatis in the hearts of Mr. Badman's friends, who, in despite of thethreatenings of a holy and sin-revenging God, and of the outcriesand warnings of all good men, yea, that will, in despite of thegroans and torments of those that are now in hell for sin, go onin a sinful course of life, yea, though every sin is also a stepof descent down to that infernal cave (Luke 16:24, 28). O how trueis that saying of Solomon, 'The heart of the sons of men is fullof evil, and madness is in their heart while they live, and afterthat they go to the dead' (Eccl 9:3). To the dead! that is, to thedead in hell, to the damned dead, the place to which those thathave died bad men are gone, and that those that live bad men arelike to go to, when a little more sin, like stolen waters, hathbeen 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 Englishworld. 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 ouryoung men, and hast made our old men beasts; thou hast defloweredour virgins, and hast made matrons bawds. Thou hast made ourearth 'to reel to and fro like a drunkard'; it is in danger to 'beremoved like a cottage, ' yea, it is, because transgression is soheavy upon it, like to fall and rise no more (Isa 24:20). O! thatI could mourn for England, and for the sins that are committedtherein, even while I see that, without repentance, the men ofGod's wrath are about to deal with us, each having his 'slaughteringweapon in his hand' (Eze 9:1, 2). Well, I have written, and byGod's assistance shall pray that this flood may abate in England;and could I but see the tops of the mountains above it, I shouldthink that these waters were abating. 

2. It is the duty of those that can to cry out against this deadlyplague, yea, to lift up their voice as with a trumpet againstit, that men may be awakened about it, fly from it, as from thatwhich is the greatest of evils. Sin pulled angels out of heaven, pulls men down to hell, and overthroweth kingdoms. Who, thatsees a house on fire, will not give the alarm to them that dwelltherein? Who, that sees the land invaded, will not set the beaconson a flame. Who, that sees the devils as roaring lions, continuallydevouring souls, will not make an out-cry? But above all, whenwe see sin, sinful sin, a swallowing up a nation, sinking of anation, and bringing its inhabitants to temporal, spiritual, andeternal ruin, shall we not cry out and cry, They are drunk, butnot with wine; they stagger, but not with strong drink; they areintoxicated with the deadly poison of sin, which will, if itsmalignity 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 ofthem that perish; for a man can do no more in this matter--I meana man in my capacity--than to detect and condemn the wickedness, warn the evil doer of the judgment, and fly therefrom myself. ButO! 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 fromthe death and judgment that attend it. 

Why I have handled the matter in this method is best known tomyself. And why I have concealed most of the names of the personswhose sins or punishments I here and there in this book makerelation of is, (1. ) For that neither the sins nor judgments wereall alike open; the sins of some were committed, and the judgmentsexecuted for them, only in a corner. Not to say that I could notlearn some of their names, for could I, I should not have madethem public, for this reason, (2. ) Because I would not provokethose of their relations that survive them; I would not justlyprovoke them; and yet, as I think, I should, should I have entailedtheir punishment to their sins, and both to their names, and sohave turned them into the world. (3. ) Nor would I lay them underdisgrace and contempt, which would, as I think, unavoidably havehappened unto them had I withal inserted their names. 

As for those whose names I mention, their crimes or judgments weremanifest; public almost as anything of that nature that happenethto mortal men. Such therefore have published their own shameby their sin, and God his anger, by taking of open vengeance. AsJob says, God has struck 'them as wicked men in the open sight ofothers' (Job 34:26). So that I cannot conceive, since their sinand judgment was so conspicuous, that my admonishing the worldthereof should turn to their detriment. For the publishingof these things are, so far as relation is concerned, intendedfor remembrances, that they may also bethink themselves, repentand turn to God, lest the judgments for their sins should provehereditary. For the God of heaven hath threatened to visit theiniquity of the fathers upon the children, if they hate him, tothe third and fourth generation (Exo 20:5). 

Nebuchadnezzar's punishment for his pride being open--for he wasfor his sin driven from his kingly dignity, and from among mentoo, to eat grass like an ox, and to company with the beasts--Danieldid not stick to tell Belshazzar his son to his face thereof;nor to publish it that it might be read and remembered by thegenerations to come. The same may be said of Judas and Ananias, &c. , for their sin and punishment were known to all the dwellersat Jerusalem (Acts 1:19). Nor is it a sign but of desperateimpenitence and hardness of heart, when the offspring or relationsof those who have fallen by open, fearful, and prodigious judgments, for their sin, shall overlook, forget, pass by, or take no noticeof such high outgoings of God against them and their house. ThusDaniel aggravates Belshazzar's crime, for that he hardened his heartin pride, though he knew that for that very sin and transgressionhis father was brought down from his height, and made to be acompanion for asses. 'And thou his son, O Belshazzar, ' says he, 'hast not humbled thine heart, though thou knewest all this' (Dan5:22). A home reproof, indeed, but home [reproof] is most fit foran open and a continued in transgression. 

Let those, then, that are the offspring or relations of such, whoby their own sin, and the dreadful judgments of God, are madeto become a sign (Deut 16:9-12), having been swept as dung fromoff the face of the earth, beware, lest when judgment knocks attheir door, for their sins, as it did before at the door of theirprogenitors, it falls also with as heavy a stroke as on themthat went before them (Num 16:38-40). Lest, I say, they in thatday, instead of finding mercy, find for their high, daring, andjudgment-affronting sins, judgment without mercy. 

To conclude; let those that would not die Mr. Badman's death, takeheed of Mr. Badman's ways; for his ways bring to his end. Wickednesswill not deliver him that is given to it; though they should cloakall with a profession of religion. If it was a transgression of oldfor a man to wear a woman's apparel, surely it is a transgressionnow for a sinner to wear a Christian profession for a cloak. Wolves in sheep's clothing swarm in England this day; wolves bothas 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 estateknavishly, by the ruins of their neighbour. Let such take heed, forthose that do such things have the greater damnation. Christian, make thy profession shine by a conversation according to thegospel; or else thou wilt damnify religion, bring scandal to thybrethren, and give offence to the enemies; and it would be betterthat a millstone was hanged about thy neck, and that thou, asso 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 withoutspot, and, as becomes thee, white, and clean, and thou shalt bea rare Christian. 

The prophecy of the last times is, that professing men, for soI understand the text, shall be many of them base (2 Tim 3); butcontinue thou in the things that thou hast learned, not of wantonmen, nor of licentious times, but of the Word and doctrine of God, that is, according to godliness; and thou shalt walk with Christin white. Now, God Almighty gave his people grace, not to hate ormalign sinners, nor yet to choose any of their ways, but to keepthemselves pure from the blood of all men, by speaking and doingaccording to that name and those rules that they profess to knowand love; for Jesus Christ's sake. 

JOHN BUNYAN. 

CONTENTS. 

CHAP. I. Badman's death and its awful consequences, This leads tothe 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 ofmoney, 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 upondrunkards, CHAP. XIV. His pretended repentings and promises of reform whendeath 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 chargeto her family, CHAP. XVII. He is tricked into a second marriage by a woman asbad as himself, CHAP. XVIII. He parts from his wife, diseases attack him underCaptain Consumption; he rots away and dies in sinful security, CHAP. XIX. Future happiness not to be hoped from a quiet, hardeneddeath. Some remarkable instances, CHAP. XX. Without godly repentance, the wicked man's hopes andlife 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; whitherare you walking so early this morning? Methinks you look as if youwere concerned about something more than ordinary. Have you lostany of your cattle, or what is the matter?

ATTENTIVE. Good Sir, good morrow to you, I have not as yet lostaught, but yet you give a right guess of me, for I am, as yousay, concerned in my heart, but it is because of the badness ofthe times. And, Sir, you, as all our neighbours know, are a veryobserving 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 menthat make bad times; if men, therefore, would mend, so would thetimes. It is a folly to look for good days so long as sin is sohigh, and those that study its nourishment so many. God bring itdown, and those that nourish it, to repentance, and then, my goodneighbour, you will be concerned, not as you are now; now you areconcerned because times are so bad, but then you will be so becausetimes 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 withshouting, for I dare say, could you see such days, they would makeyou shout. 

ATTEN. Ay, so they would; such times I have prayed for, such timesI have longed for; but I fear they will be worse before they bebetter. 

WISE. Make no conclusions, man; for he that hath the hearts ofmen in his hand can change them from worse to better, and so badtimes into good. God give long life to them that are good, andespecially to those of them that are capable of doing him servicein the world. The ornament and beauty of this lower world, next toGod 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; isit 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; butthat was not the cause of that sigh, of the which, as I see, youtake notice. I sighed at the remembrance of the death of that manfor whom the bell tolled at our town yesterday. 

ATTEN. Why, I trow, Mr. Goodman your neighbour is not dead. IndeedI did hear that he had been sick. 

WISE. No, no, it is not he. Had it been he, I could not but havebeen 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 alight; but the man that I am concerned for now was one that neverwas 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 thenfrom death to death, from death natural to death eternal. And ashe spake this, the water stood in his eyes. [8]

ATTEN. Indeed, to go from a deathbed to hell is a fearful thingto think on. But, good neighbour Wiseman, be pleased to tell mewho this man was, and why you conclude him so miserable in hisdeath?

WISE. Well, if you can stay, I will tell you who he was, and whyI conclude thus concerning him. 

ATTEN. My leisure will admit me to stay, and I am willing to hearyou 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 undera tree. Then Mr. Wiseman proceeded as followeth:--

WISE. The man that I mean is one Mr. Badman; he has lived in ourtown a great while, and now, as I said, he is dead. But the reasonof my being so concerned at his death is, not for that he was atall 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, hehath, as was hinted before, died two deaths at once. 

ATTEN. I perceive what you mean by two deaths at once; and tospeak truth, it is a fearful thing thus to have ground to thinkof any: for although the death of the ungodly and sinners is laidto heart but of few, yet to die in such a state is more dreadfuland fearful than any man can imagine. Indeed if a man had nosoul, if his state was not truly immortal, the matter would notbe so much; but for a man to be so disposed of by his Maker, asto be appointed a sensible being for ever, and for him too to fallinto the hands of revenging justice, that will be always, to theutmost extremity that his sin deserveth, punishing of him in thedismal dungeon of hell, this must needs be unutterably sad, andlamentable. 

WISE. There is no man, I think, that is sensible of the worthof one soul, but must, when he hears of the death of unconvertedmen, 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 notall that the damned have, they have sense and reason too; so then, as sense receiveth punishment with sorrow, because it feels, andbleeds under the same, so by reason, and the exercise thereof, inthe midst of torment, all present affliction is aggravated, andthat three manner of ways:--1. Reason will consider thus withhimself. For what am I thus tormented? and will easily find itis for nothing but that base and filthy thing, sin; and now willvexation be mixed with punishment, and that will greatly heightenthe affliction. 2. Reason will consider thus with himself. Howlong must this be my state? And will soon return to himself thisanswer: This must be my state for ever and ever. Now this willgreatly increase the torment. 3. Reason. Will consider thus withhimself. What have I lost more than present ease and quiet by mysins that I have committed? And will quickly return himself thisanswer: I have lost communion with God, Christ, saints, and angels, and a share in heaven and eternal life: and this also must needsgreaten the misery of poor damned souls. And this is the case ofMr. Badman. 

ATTEN. I feel my heart even shake at the thoughts of coming intosuch a state. Hell! who knows that is yet alive, what the tormentsof 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 sodreadful, what is the place itself, and what are the punishmentsthat 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 thatMr. Badman is gone to hell. 

WISE. I will tell you. But first, do you know which of the BadmansI mean?

ATTEN. Why, was there more of them than one?

WISE. O yes, a great many, both brothers and sisters, and yet allof them the children of a godly parent, the more a great deal isthe pity. 

ATTEN. Which of them therefore was it that died?

WISE. The eldest, old in years, and old in sin; but the sinnerthat 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 themanner of his death was so corresponding with his life. 

ATTEN. Pray let me know the manner of his death, if yourself didperfectly know it. 

WISE. I was there when he died; but I desire not to see anothersuch 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 youplease, we will discourse even orderly of him. First, we will beginwith his life, and then proceed to his death: because a relationof the first may the more affect you, when you shall hear of thesecond. 

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; butbe as brief as you can, for I long to hear of the manner of hisdeath. 

CHAPTER II. 

[BADMAN'S WICKED BEHAVIOUR IN CHILDHOOD. ]

WISE. I will endeavour to answer your desires, and first, I willtell you, that from a child he was very bad; his very beginningwas ominous, and presaged that no good end was, in likelihood, to follow thereupon. There were several sins that he was givento, when but a little one, that manifested him to be notoriouslyinfected with original corruption; for I dare say he learned noneof them of his father and mother; nor was he admitted to go muchabroad among other children that were vile, to learn to sin ofthem: nay, contrariwise, if at any time he did get abroad amongstothers, he would be as the inventor of bad words, and an examplein 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 thathe was, as you say, polluted, very much polluted with originalcorruption. For to speak my mind freely, I do confess that it ismine opinion that children come polluted with sin into the world, and that ofttimes the sins of their youth, especially while theyare very young, are rather by virtue of indwelling sin, than byexamples that are set before them by others. Not but that theylearn to sin by example too, but example is not the root, butrather the temptation unto wickedness. The root is sin within;'for from within, out of the heart of men, ' proceedeth sin (Mark7:21). 

WISE. I am glad to hear that you are of this opinion, and to confirmwhat you have said by a few hints from the Word. Man in his birthis compared to an ass, an unclean beast, and to a wretched infantin its blood (Job 11:12; Eze 16). Besides, all the first-born ofold that were offered unto the Lord, were to be redeemed at theage of a month, and that was before they were sinners by imitation(Exo 13:13, 34:20). The scripture also affirmeth, that by the sinof one, judgment came upon all; and renders this reason, 'for thatall have sinned' (Rom 5:12). Nor is that objection worth a rush, that Christ by his death hath taken away original sin. First. Becauseit is scriptureless. Secondly. Because it makes them incapable ofsalvation by Christ; for none but those that in their own personsare sinners are to have salvation by him. Many other things mightbe added, but between persons so well agreed as you and I are, these may suffice at present. But when an antagonist comes todeal with us about this matter, then we have for him often otherstrong arguments, if he be an antagonist worth the taking noticeof. 

ATTEN. But, as was hinted before, he used to be the ring-leadingsinner, or the master of mischief among other children; yet theseare but generals; pray therefore tell me in particular which werethe sins of his childhood. 

WISE. I will so. When he was but a child, he was so addicted tolying that his parents scarce knew when to believe he spake true;yea, he would invent, tell, and stand to the lies that he inventedand told, and that with such an audacious face, that one might evenread in his very countenance the symptoms of a hard and desperateheart this way. 

ATTEN. This was an ill beginning indeed, and argueth that he beganto harden himself in sin betimes. For a lie cannot be knowinglytold and stood in, and I perceive that this was his manner of wayin 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 bearrived to an exceeding pitch of wickedness thus to do, since allthis he did against that good education, that before you seemedto hint he had from his father and mother. 

WISE. The want of good education, as you have intimated, is manytimes a cause why children do so easily, so soon, become bad;especially when there is not only a want of that, but bad examplesenough, as, the more is the pity, there is in many families; byvirtue of which poor children are trained up in sin, and nursedtherein for the devil and hell. But it was otherwise with Mr. Badman, for to my knowledge this his way of lying was a greatgrief to his parents, for their hearts were much dejected at thisbeginning of their son; nor did there want counsel and correctionfrom them to him if that would have made him better. He wanted notto be told, in my hearing, and that over and over and over, that'all liars shall have their part in the lake which burneth withfire and brimstone'; and that 'whosoever loveth and maketh a lie, 'should not have any part in the new and heavenly Jerusalem (Rev21:8, 27, 22:15). But all availed nothing with him; when a fit, or an occasion to lie came upon him, he would invent, tell, andstand to his lie as steadfastly as if it had been the biggest oftruths that he told, and that with that hardening of his heartand 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 isappointed by God for parents to use, that thereby they might keeptheir children from hell (Prov 22:15, 23:13, 14). [9]

ATTEN. Truly it was, as I said, a bad beginning, he served the devilbetimes; yea, he became nurse to one of his brats, for a spiritof lying is the devil's brat, 'for he is a liar and the father ofit' (John 8:44). 

WISE. Right, he is the father of it indeed. A lie is begot by thedevil as the father, and is brought forth by the wicked heartas the mother; wherefore another scripture also saith, 'Why hathSatan filled thine heart to lie, ' &c. (Acts 5:3, 4). Yea, he calleththe heart that is big with a lie, an heart that hath conceived, that is, by the devil. 'Why hast thou conceived this thing in thineheart? thou hast not lied unto men, but unto God. ' True, his liewas a lie of the highest nature, but every lie hath the same fatherand mother as had the lie last spoken of. 'For he is a liar, andthe father of it. ' A lie then is the brat of hell, and it cannotbe in the heart before the person has committed a kind of spiritualadultery with the devil. That soul therefore that telleth a knownlie, has lien with, and conceived it by lying with the devil, theonly father of lies. For a lie has only one father and mother, thedevil and the heart. No marvel therefore if the hearts that hatchand bring forth lies be so much of complexion with the devil. Yea, no marvel though God and Christ have so bent their word againstliars. [10] A liar is wedded to the devil himself. 

ATTEN. It seems a marvellous thing in mine eyes, that since a lieis in the offspring of the devil, and since a lie brings the soulto the very den of devils, to wit, the dark dungeon of hell, thatmen should be so desperately wicked as to accustom themselves toso horrible a thing. 

WISE. It seems also marvellous to me, especially when I observefor how little a matter some men will study, contrive, make, andtell 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, althoughthey know that they lie. Yea, you shall have some men that willnot stick to tell lie after lie, though themselves get nothingthereby. They will tell lies in their ordinary discourse withtheir neighbours, also their news, their jests, and their tales, must needs be adorned with lies; or else they seem to bear no goodsound to the ear, nor show much to the fancy of him to whom theyare told. But alas! what will these liars do, when, for theirlies they shall be tumbled down into hell, to that devil that didbeget those lies in their heart, and so be tormented by fire andbrimstone, with him, and that for ever and ever, for their lies?

ATTEN. Can you not give one some example of God's judgments uponliars, that one may tell them to liars when one hears them lie, if perhaps they may by the hearing thereof, be made afraid, andashamed to lie. 

WISE. Examples! why Ananias[11] and his wife are examples enoughto put a stop, one would think, to a spirit addicted thereto, forthey both were stricken down dead for telling a lie, and that byGod himself, in the midst of a company of people (Acts 5). But ifGod's threatening of liars with hell-fire, and with the loss ofthe kingdom of heaven, will not prevail with them to leave offto lie and make lies, it cannot be imagined that a relation oftemporal judgments that have swept liars out of the world heretofore, should do it. Now, as I said, this lying was one of the first sinsthat Mr. Badman was addicted to, and he could make them and tellthem 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 onethat is accustomed to lying, is also accustomed to other evilsbesides; and if it were not so also with Mr. Badman, it would beindeed a wonder. 

WISE. You say true, the liar is a captive slave of more than thespirit of lying; and therefore this Mr. Badman, as he was a liarfrom a child, so he was also much given to pilfer and steal, sothat what he could, as we say, handsomely lay his hands on, [12]that was counted his own, whether they were the things of hisfellow-children, or if he could lay hold of anything at a neighbour'shouse, he would take it away; you must understand me of trifles;for being yet but a child, he attempted no great matter, especiallyat 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 thanat first. He took at last great pleasure in robbing of gardensand orchards; and as he grew up, to steal pullen[13] from theneighbourhood. Yea, what was his father's could not escape hisfingers, 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 thieftoo! What, play the thief so soon! He could not but know, thoughhe was but a child, that what he took from others was none of hisown. Besides, if his father was a good man, as you say, it couldnot be but he must also hear from him that to steal was to transgressthe 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 thecurse that goeth forth over the face of the whole earth; for everyone that stealeth shall be cut off', &c. (Zech 5:3). The light ofnature also, though he was little, must needs show him that whathe took from others was not his own; and that he would not willinglyhave been served so himself. But all was to no purpose, let fatherand conscience say what they would to him, he would go on, he wasresolved to go on in his wickedness. 

ATTEN. But his father would, as you intimate, sometimes rebukehim for his wickedness; pray how would he carry it then?

WISE. How! why like to a thief that is found. He would standgloating, [14] and hanging down his head in a sullen, pouchingmanner; a body might read, as we used to say, the picture ofill-luck in his face; and when his father did demand his answerto such questions concerning his villainy, he would grumble andmutter at him, and that should be all he could get. 

ATTEN. But you said that he would also rob his father, methinksthat was an unnatural thing. 

WISE. Natural or unnatural, all is one to a thief. Besides, youmust think that he had likewise companions to whom he was, for thewickedness that he saw in them, more firmly knit, than either offather or mother. Yea, and what had he cared if father and mother haddied for grief for him. Their death would have been, as he wouldhave counted, great release and liberty to him; for the truthis, they and their counsel were his bondage; yea, and if I forgetnot, I have heard some say that when he was, at times, among hiscompanions he would greatly rejoice to think that his parents wereold, and could not live long, and then, quoth he, I shall be mineown man, to do what I list, without their control. 

ATTEN. Then it seems he counted that robbing of his parents wasno crime. 

WISE. None at all; and therefore he fell directly under thatsentence, 'Whoso robbeth his father or his mother, and saith itis no transgression, the same is the companion of a destroyer'(Prov 28:24). And for that he set so light by them as to theirpersons and counsels, it was a sign that at present he was of avery abominable spirit, and that some judgment waited to take holdof him in time to come (1 Sam 2:25). 

ATTEN. But can you imagine what it was, I mean, in his conceit, forI speak not now of the suggestions of Satan, by which doubtlesshe was put on to do these things; I say what it should be inhis conceit, that should make him think that this his manner ofpilfering and stealing was no great matter. 

WISE. It was for that the things that he stole were small; to roborchards, and gardens, and to steal pullen, and the like, thesehe counted tricks of youth, nor would he be beat out of it by allthat his friends could say. They would tell him that he must notcovet, or desire, and yet to desire is less than to take, evenanything, the least thing that was his neighbour's; and that ifhe did, it would be a transgression of the law; but all was oneto him; what through the wicked talk of his companions, and thedelusion of his own corrupt heart, he would go on in his pilferingcourse, and where he thought himself secure, would talk of, andlaugh at it when he had done. 

ATTEN. Well I heard a man once, when he was upon the ladder withthe rope about his neck, confess, when ready to be turned off bythe hangman, that that which had brought him to that end was hisaccustoming of himself, when young, to pilfer and steal smallthings. To my best remembrance he told us, that he began the tradeof a thief by stealing of pins and points;[15] and therefore didforewarn all the youth that then were gathered together to seehim die, to take heed of beginning, though but with little sins;because by tampering at first with little ones, way is made forthe commission of bigger. [16]

WISE. Since you are entered upon stories, I also will tell youone; the which, though I heard it not with mine own ears, yetmy author I dare believe. It is concerning one old Tod, that washanged about twenty years ago, or more, at Hertford, for being athief. The story is this:--

At a summer assizes holden at Hertford, while the judge was sittingupon the bench, comes this old Tod into court, clothed in a greensuit, with his leathern girdle in his hand, his bosom open, andall on a dung sweat, as if he had run for his life; and beingcome in, he spake aloud as follows:--My lord, saith he, here isthe veriest rogue that breathes upon the face of the earth. I havebeen a thief from a child. When I was but a little one, I gavemyself to rob orchards, and to do other such like wicked things, and I have continued a thief ever since. My lord, there has notbeen a robbery committed these many years, within so many milesof this place, but I have either been at it, or privy to it. 

The judge thought the fellow was mad, but after some conference withsome of the justices, they agreed to indict him; and so they didof several felonious actions; to all which he heartily confessedguilty, and so was hanged, with his wife at the same time. 

ATTEN. This is a remarkable story indeed, and you think it is atrue 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, tillat last it brought him to the public shame of sin, which is thegallows. 

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 thantwo 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 ofan evil end. 

WISE. So they were, and yet Mr. Badman came not to his end likeold Tod; though I fear to as bad, nay, worse than was that deathof the gallows, though less discerned by spectators; but more ofthat by and by. But you talk of these two sins as if these wereall that Mr. Badman was addicted to in his youth. Alas, alas, he swarmed with sins, even as a beggar does with vermin, and thatwhen he was but a boy. 

ATTEN. Why, what other sins was he addicted to, I mean while hewas but a child?

WISE. You need not ask to what other sins was he, but to whatother sins was he not addicted; that is, of such as suited withhis age; for a man may safely say that nothing that was vile cameamiss to him, if he was but capable to do it. Indeed, some sinsthere be that childhood knows not how to be tampering with; butI speak of sins that he was capable of committing, of which Iwill nominate two or three more. And, First, He could not endurethe Lord's day, because of the holiness that did attend it; thebeginning 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 inby-holes among his companions, until holy duties were over. Readingthe Scriptures, hearing sermons, godly conference, repeating ofsermons and prayers, were things that he could not away with; and, therefore, if his father on such days, as often he did, thoughsometimes, notwithstanding his diligence, he would be sure togive him the slip, did keep him strictly to the observation of theday, he would plainly show, by all carriages, that he was highlydiscontent therewith. He would sleep at duties, would talk vainlywith his brothers, and, as it were, think every godly opportunityseven times as long as it was, grudging till it was over. 

ATTEN. This his abhorring of that day, was not, I think, for thesake of the day itself; for as it is a day, it is nothing elsebut as other days of the week. But I suppose that the reason ofhis loathing of it was for that God hath put sanctity and holinessupon it; also, because it is the day above all the days of theweek that ought to be spent in holy devotion, in remembrance ofour Lord's resurrection from the dead. 

WISE. Yes, it was therefore that he was such an enemy to it; evenbecause more restraint was laid upon him on that day, from hisown 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 peopledo stand to holiness of heart, and a conversation in holy duties?

WISE. Yes, doubtless; and a man shall show his heart and his lifewhat they are, more by one Lord's day than by all the days of theweek besides. And the reason is, because on the Lord's day thereis a special restraint laid upon men as to thoughts and life, morethan upon other days of the week besides. Also, men are enjoinedon that day to a stricter performance of holy duties, and restraintof worldly business, than upon other days they are; wherefore, if their hearts incline not naturally to good, now they will showit, now they will appear what they are. The Lord's day is a kindof an emblem of the heavenly Sabbath above, and it makes manifesthow the heart stands to the perpetuity of holiness, more than tobe found in a transient duty does. 

On other days, a man may be in and out of holy duties, and allin 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. 'Rememberthat thou keep holy the Sabbath day'; which, by Christ, is notabrogated, but changed, into the first of the week, not as it wasgiven in particular to the Jews, but as it was sanctified by himfrom 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 thereforeis a greater proof of the frame and temper of a man's heart, anddoes more make manifest to what he is inclined, than doth hisother performance of duties. Therefore, God puts great differencebetween them that truly call, and walk in, this day as holy, and count it honourable, upon the account that now they have anopportunity to show how they delight to honour him; in that theyhave not only an hour, but a whole day, to show it in (Isa 58:13). Isay, he puts great difference between these, and that other sortthat say, When will the Sabbath be gone, that we may be at ourworldly 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 abetter proof of a sanctified nature than to grudge at the coming, and to be weary of the holy duties of such days, as Mr. Badmandid. [17]

ATTEN. There may be something in what you say, for he that cannotabide to keep one day holy to God, to be sure he hath givena sufficient proof that he is an unsanctified man; and, as such, what should he do in heaven? That being the place where a perpetualSabbath 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 sevenhath been by our Lord set apart unto holy duties for men, maybe to give them conviction that there is enmity in the hearts ofsinners to the God of heaven, for he that hateth holiness, hatethGod himself. They pretend to love God, and yet love not a holyday, and yet love not to spend that day in one continued act ofholiness to the Lord. They had as good say nothing as to call himLord, 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 theduties of it. Indeed, when he could get from his friends, and sospend it in all manner of idleness and profaneness, then he wouldbe pleased well enough; but what was this but a turning the dayinto night, or other than taking an opportunity at God's forbidding, to follow our callings, to solace and satisfy our lusts and delightsof the flesh? I take the liberty to speak thus of Mr. Badman, upona confidence of what you, Sir, have said of him is true. 

WISE. You needed not to have made that apology for your censoringof Mr. Badman, for all that knew him will confirm what you say ofhim to be true. He could not abide either that day, or anythingelse that had the stamp or image of God upon it. Sin, sin, andto 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 hisown sake, and also for the sake of his relations, who must needsbe broken to pieces with such doings as these. For, for these things'sake comes the wrath of God upon the children of disobedience (Eph5:6). And, doubtless, he must be gone to hell, if he died withoutrepentance; and to beget a child for hell is sad for parents tothink 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 lifein his childhood, even of the sins that attended him then, someof which I have mentioned already; and, indeed, I have mentionedbut some, for yet there are more to follow, and those not at allinferior to what you have already heard. 

ATTEN. Pray what were they?

WISE. Why he was greatly given, and that while a lad, to grievousswearing and cursing; yea, he then made no more of swearingand cursing than I do of telling my fingers. Yea, he would do itwithout provocation thereto. He counted it a glory to swear andcurse, and it was as natural to him as to eat, and drink, andsleep. 

ATTEN. O what a young villain was this! Here is, as the apostlesays, a yielding of 'members, as instruments of righteousness untosin, ' indeed! (Rom 6:13). This is proceeding from evil to evil witha witness. This argueth that he was a black-mouthed young wretchindeed. 

WISE. He was so; and yet, as I told you, he counted above all thiskind of sinning to be a badge of his honour; he reckoned himselfa man's fellow when he had learned to swear and curse boldly. 

ATTEN. I am persuaded that many do think as you have said, thatto swear is a thing that does bravely become them, and that itis the best way for a man, when he would put authority or terrorinto his words, to stuff them full of the sin of swearing. 

WISE. You say right, else, as I am persuaded, men would not sousually belch out their blasphemous oaths as they do; they takea pride in it; they think that to swear is gentleman-like; and, having once accustomed themselves unto it, they hardly leave itall the days of their lives. [18]

ATTEN. Well, but now we are upon it, pray show me the differencebetween swearing and cursing; for there is a difference, is therenot?

WISE. Yes; there is a difference between swearing and cursing. Swearing, vain swearing, such as young Badman accustomed himselfunto. Now, vain and sinful swearing is a light and wicked callingof God, &c. , to witness to our vain and foolish attesting of things, and those things are of two sorts. 1. Things that we swear, areor shall be done. 2. Things so sworn to, true or false. 

1. Things that we swear, are or shall be done. Thou swearest thouhast 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, ifit 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' (Exo20:7). For this is a vain using of that holy and sacred name, andso a sin for which, without sound repentance, there is not, norcan be rightly expected, forgiveness. 

ATTEN. Then it seems, though as to the matter of fact, a man swearstruly, yet if he sweareth lightly and groundlessly, his oath isevil, 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 groundedlyand necessarily, which then a man does when he swears as beingcalled thereto of God, that is tolerated by the Word. [19] Butthis was none of Mr. Badman's swearing, and therefore that whichnow we are not concerned about. 

ATTEN. I perceive by the prophet that a man may sin in swearingto a truth. They therefore must needs most horribly sin that swearto confirm their jests and lies; and, as they think, the betterto beautify their foolish talking. 

WISE. They sin with a high hand; for they presume to imagine thatGod is as wicked as themselves, to wit, that he is an avoucher oflies to be true. For, as I said before, to swear is to call Godto witness; and to swear to a lie is to call God to witness thatthat lie is true. This, therefore, must needs offend; for it putsthe highest affront upon the holiness and righteousness of God, therefore his wrath must sweep them away (Zech 5:3). This kindof swearing is put in with lying, and killing, and stealing, andcommitting adultery; and therefore must not go unpunished (Jer7:9; Hosea 4:2, 3). For if God 'will not hold him guiltless thattaketh his name in vain, ' which a man may do when he swears toa truth, as I have showed before, how can it be imagined that heshould hold such guiltless, who, by swearing, will appeal to Godfor lies that be not true, or that swear out of their frantic andbedlam madness. It would grieve and provoke a sober man to wrath, if one should swear to a notorious lie, and avouch that that manwould attest it for a truth; and yet thus do men deal with the holyGod. They tell their jestings, tales, and lies, and then swear byGod that they are true. Now, this kind of swearing was as commonwith young Badman, as it was to eat when he was an hungered, orto go to bed when it was night. 

ATTEN. I have often mused in my mind, what it should be that shouldmake men so common in the use of the sin of swearing, since thosethat be wise will believe them never the sooner for that. 

WISE. It cannot be anything that is good, you may be sure; becausethe thing itself is abominable. 1. Therefore it must be from thepromptings of the spirit of the devil within them. 2. Also it flowssometimes from hellish rage, when the tongue hath set on fire ofhell even the whole course of nature (James 3:6-9). 3. But commonly, swearing flows from that daring boldness that biddeth defiance tothe law that forbids it. 4. Swearers think, also, that by theirbelching of their blasphemous oaths out of their black and pollutedmouths, they show themselves the more valiant men. 5. And imaginealso, that by these outrageous kind of villainies, they shallconquer those that at such a time they have to do with, and makethem believe their lies to be true. 6. They also swear frequentlyto get gain thereby, and when they meet with fools they overcomethem this way. But if I might give advice in this matter, no buyershould lay out one farthing with him that is a common swearer inhis calling; especially with such an oath-master that endeavourethto swear away his commodity to another, and that would swear hischapman'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 ahardened and desperate heart. But, pray, show me now how wickedcursing is to be distinguished from this kind of swearing. 

WISE. Swearing, as I said, hath immediately to do with the nameof God, and it calls upon him to be witness to the truth of whatis 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 profaneones in England is to swear by God, Christ, faith, and the like. But, however, or by whatever they swear, cursing is distinguishedfrom 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 theperson or thing under the curse unjustly. 

It is to sentence for or to evil, that is, without a cause. ThusShimei cursed David; he sentenced him for and to evil unjustly, when he said to him, 'Come out, come out, thou bloody man, and thouman of Belial. The Lord hath returned upon thee all the blood ofthe house of Saul, in whose stead thou hast reigned, and the Lordhath delivered the kingdom into the hand of Absalom thy son; and, behold, thou art taken in thy mischief, because thou art a bloodyman' (2 Sam 16:7, 8). 

This David calls 'a grievous curse. ' 'And behold, ' saith he toSolomon his son, 'thou hast with thee Shimei, --a Benjamite, --whichcursed 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 pastupon David; Shimei called him bloody man, man of Belial, when hewas not. Secondly, He sentenced him to the evil that at presentwas upon him for being a bloody man, that is, against the houseof Saul, when that present evil overtook David for quite anotherthing. 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 buta sentence against their neighbour for and to evil unjustly. Howcommon is it with many, when they are but a little offended withone, to cry, Hang him, Damn him, Rogue! This is both a sentencingof 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 happento, and overtake this or that person or thing. And this kind ofcursing Job counted a grievous sin. 'Neither have I suffered [sayshe] my mouth to sin by wishing a curse to his soul'; or consequentlyto body or estate (Job 31:30). This then is a wicked cursing, towish that evil might either befall another or ourselves. And thiskind of cursing young Badman accustom himself unto. 1. He wouldwish that evil might befall others; he would wish their necksbroken, or that their brains were out, or that the pox or plaguewas 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 alsoas 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, orthe like. We count the Damn-me-blades to be great swearers, butwhen 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 seeaccomplished upon them, even in hell fire, if they repent themnot of their sins. 

ATTEN. But did this young Badman accustom himself to such filthykind of language?

WISE. I think I may say that nothing was more frequent in hismouth, and that upon the least provocation. Yea, he was so versedin such kind of language, that neither father, nor mother, norbrother, nor sister, nor servant, no, nor the very cattle thathis father had, could escape these curses of his. I say that eventhe brute beasts, when he drove them or rid upon them, if theypleased 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 tohimself, or dearest relations, will not stick to wish evil to thesilly 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 whencethis evil of cursing ariseth, and also what dishonour it bringethto God; for I easily discern that it doth bring damnation to thesoul. 

WISE. This evil of cursing ariseth in general from the desperatewickedness of the heart, but particularly from, 1. Envy, which is, as I apprehend, the leading sin to witchcraft. 2. It also arisethfrom pride, which was the sin of the fallen angels. 3. It arisethtoo, from scorn and contempt of others. 4. But for a man to cursehimself, must needs arise from desperate madness (Job 15; Eccl7:22). 

The dishonour that it bringeth to God is this. It taketh away fromhim 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 oftheir deeds. 

Besides, these wicked men, in their wicked cursing of their neighbour, &c. , do even curse God himself in his handiwork (James 3:9). Manis God's image, and to curse wickedly the image of God is to curseGod himself. Therefore as when men wickedly swear, they rend, and tear God's name, and make him, as much as in them lies, theavoucher and approver of all their wickedness; so he that cursethand condemneth in this sort his neighbour, or that wisheth himevil, curseth, condemneth, and wisheth evil to the image of God, and, consequently judgeth and condemneth God himself. Suppose thata man should say with his mouth, I wish that the king's picture wasburned; would not this man's so saying render him as an enemy tothe person of the king? Even so it is with them that, by cursing, wish evil to their neighbour, or to themselves, they contemn theimage, even the image of God himself. 

ATTEN. But do you think that the men that do thus, do think thatthey 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 swearingand cursing are sins, though men should count them for virtues, their reward will be a reward for sin, to wit, the damnation ofthe soul. To curse another, and to swear vainly and falsely, aresins against the light of nature. 1. To curse is so, because whosocurseth another, knows that at the same time he would not be soserved himself. 2. To swear also is a sin against he same law;for nature will tell me that I should not lie, and therefore muchless swear to confirm it. Yea, the heathens have looked upon swearingto be a solemn ordinance of God, and therefore not to be lightlyor vainly used by men, though to confirm a matter of truth (Gen31:43-55). 

ATTEN. But I wonder, since cursing and swearing are such evils inthe 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 beeasily gathered by any observing people in every age and country. I could present you with several myself; but waving the abundancethat might be mentioned, I will here present you with two. Onewas that dreadful judgment of God upon one N. P. At Wimbleton inSurrey; who, after a horrible fit of swearing at and cursing ofsome persons that did not please him, suddenly fell sick, and inlittle time died raving, cursing, and swearing. 

But above all, take that dreadful story of Dorothy Mately, aninhabitant of Ashover, in the county of Derby. This DorothyMately, saith the relater, was noted by the people of the townto be a great swearer, and curser, and liar, and thief; just likeMr. Badman. And the labour that she did usually follow was towash the rubbish that came forth of the lead mines, and there toget sparks of lead ore; and her usual way of asserting of thingswas with these kind of imprecations: I would I might sink into theearth if it be not so; or, I would God would make the earth openand swallow me up. Now upon the 23d of March, 1660, this Dorothywas washing of ore upon the top of a steep hill, about a quarterof a mile from Ashover, and was there taxed by a lad for taking oftwo single pence out of his pocket, for he had laid his breechesby, and was at work in his drawers; but she violently denied it;wishing that the ground might swallow her up if she had them: shealso used the same wicked words on several other occasions thatday. 

Now one George Hodgkinson, of Ashover, a man of good report there, came accidentally by where this Dorothy was, and stood stillawhile to talk with her, as she was washing her ore; there stoodalso a little child by her tub-side, and another a distance formher, calling aloud to her to come away; wherefore the said Georgetook the girl by the hand to lead her away to her that calledher: but behold, they had not gone above ten yards from Dorothy, but they heard her crying out for help; so looking back, he sawthe woman, and her tub, and sieve twirling round, and sinking intothe ground. Then said the man, Pray to God to pardon thy sin, forthou are never like to be seen alive any longer. So she and hertub twirled round and round, till they sunk about three yards intothe earth, and then for a while staid. Then she called for helpagain; 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, fellupon her head, and broke her skull, and then the earth fell inupon her, and covered her. She was afterwards digged up, and foundabout four yards within ground, with the boy's two single pencein her pocket, but her tub and sieve could not be found. 

ATTEN. You bring to my mind a sad story, the while I will relateunto you. The thing is this:--About a bow-shot from where I oncedwelt, there was a blind ale-house, [21] and the man that kept ithad a son, whose name was Edward. This Edward was, as it were, a half fool, both in his words and manner of behaviour. To thisblind ale-house certain jovial companions would once or twice aweek come, and this Ned, for so they called him, his father wouldentertain his guests withal; to wit, by calling for him to makethem sport by his foolish words and gestures. So when these boonblades came to this man's house, the father would call for Ned. Ned, therefore, would come forth; and the villain was devilishlyaddicted to cursing, yea, to cursing his father and mother, andany one else that did cross him. And because, though he was a halffool, he saw that his practice was pleasing, he would do it withthe more audaciousness. 

Well, when these brave fellows did come at their times to thistippling-house, as they cal lit, to fuddle and make merry, thenmust Ned be called out; and because his father was best acquaintedwith Ned, and best knew how to provoke him, therefore he wouldusually ask him such questions, or command him such business, as would be sure to provoke him indeed. Then would he, after hisfoolish manner, curse his father most bitterly; at which the oldman would laugh, and so would the rest of the guests, as at thatwhich pleased them best, still continuing to ask that Ned stillmight be provoked to curse, that they might still be provokedto laugh. This was the mirth with which the old man did use toentertain his guests. 

The curses wherewith this Ned did use to curse his father, and atwhich the old man would laugh, were these, and such like; the deviltake you--the devil fetch you; he would also wish him plagues anddestructions many. Well, so it came to pass, through the righteousjudgment of God, that Ned's wishes and curses were in a littletime fulfilled upon his father; for not many months passed betweenthem after this manner, but the devil did indeed take him, possesshim, and also in a few days carried him out of this world bydeath; I say Satan did take him and possess him; I mean, so itwas judged by those that knew him, and had to do with him in thathis lamentable condition. He could feel him like a live thing goup and down in his body; but when tormenting time was come, ashe had often tormenting fits, then he would lie like an hard bumpin the soft place of his chest, I mean I saw it so, and so wouldrent 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 Ihere say; and so I was. I have heard Ned in his roguery cursinghis father, and his father laughing thereat most heartily; stillprovoking of Ned to curse, that his mirth might be increased. Isaw his father also, when he was possessed, I saw him in one of hisfits, and saw his flesh, as it was thought, by the devil gatheredup on a heap, about the bigness of half an egg, to the unutterabletorture and affliction of the old man. There was also one Freeman, who was more than an ordinary doctor, sent for, to cast out thisdevil; and I was there when he attempted to do it; the mannerthereof was this:--They had the possessed into an out-room, andlaid him on his belly upon a form, with his head hanging over theform's end. Then they bound him down thereto; which done, they seta pan of coals under his mouth, and put something therein whichmade a great smoke; by this means, as it was said, to fetch outthe devil. There, therefore, they kept the man till he was almostsmothered in the smoke, but no devil came out of him; at whichFreeman was somewhat abashed, the man greatly afflicted, and I madeto 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 endof 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, thoughchiefly it concerned Judas, 'As he loved cursing, so let it comeunto him; as he delighteth not in blessing, so let it be far fromhim. As he clothed himself with cursing, like as with a garment, so let it come into his bowels like water, and like oil into hisbones' (Psa 109:17, 18). 

ATTEN. It is a fearful thing for youth to be trained up in a wayof cursing and swearing. 

WISE. Trained up in them! that I cannot say Mr. Badman was, forhis father hath ofttimes in my hearing bewailed the badness of hischildren, and of this naughty boy in particular. I believe thatthe 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 oneto rise in the morning. But all was one to his graceless son, neither wholesome counsel, nor fatherly sorrow, would make himmend 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 childrenwhose hard hap it is to be ushered into the world by, and to beunder the tuition too of such ungodly parents. It had been betterfor such parents had they not begat them, and better for suchchildren had they not been born. O! methinks for a father or amother to train up a child in that very way that leadeth to helland damnation, what things so horrible! But Mr. Badman was not byhis parents so brought up. 

ATTEN. But methinks, since this young Badman would not be ruled athome, his father should have tried what good could have been doneof 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 prettyhard to some employ; so should he, at least, have been preventedof time to do those wickednesses that could not be done withouttime 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 ofhis own acquaintance, and entreated him of all love that he wouldtake care of his son, and keep him for extravagant ways. Histrade also was honest and commodious; he had besides a full employtherein, so that this young Badman had no vacant seasons nor idlehours yielded him by his calling, therein to take opportunitiesto do badly; but all was one to him, as he had begun to be vilein his father's house, even so he continued to be when he was inthe house of his master. 

ATTEN. I have known some children, who, though they have beenvery bad at home, yet have altered much when they have been putout abroad; especially when they have fallen into a family wherethe governors thereof have made conscience of maintaining of theworship and service of God therein; but perhaps that might bewanting in Mr. Badman's master's house. 

WISE. Indeed some children do greatly mend when put under othermen's roofs; but, as I said, this naughty boy did not so; nor didhis badness continue because he wanted a master that both couldand did correct it. For his master was a very good man, a verydevout person; one that frequented the best soul means, that setup the worship of God in his family, and also that walked himselfthereafter. He was also a man very meek and merciful, one thatdid never over-drive young Badman in business, nor that kept himat it at unseasonable hours. 

ATTEN. Say you so! This is rare. I for my part can see but fewthat can parallel, in these things, with Mr. Badman's master. 

WISE. Nor I neither, yet Mr. Badman had such an one; for, for themost part, masters are now-a-days such as mind nothing but theirworldly concerns, and if apprentices do but answer their commandstherein, soul and religion may go whither they will. Yea, I muchfear that there have been many towardly lads put out by theirparents to such masters, that have quite undone them as to thenext world. 

ATTEN. The more is the pity. But, pray, now you have touched uponthis subject, show me how many ways a master may be the ruin ofhis poor apprentice. 

WISE. Nay, I cannot tell you of all the ways, yet some of them Iwill mention. Suppose, then, that a towardly lad be put to be anapprentice with one that is reputed to be a godly man, yet that ladmay be ruined many ways; that is, if his master be not circumspectin all things that respect both God and man, and that before hisapprentice. 

1. If he be not moderate in the use of his apprentice; if he driveshim beyond his strength; if he holds him to work at unseasonablehours; 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 thosetender beginning of good thoughts, and good beginnings aboutspiritual things. 

2. If he suffers his house to be scattered with profane and wickedbooks, such as stir up to lust, to wantonness, such as teachidle, wanton, lascivious discourse, and such as have a tendencyto provoke to profane drollery and jesting; and lastly, such astend to corrupt and pervert the doctrine of faith and holiness. Allthese things will eat as doth a canker, and will quickly spoil, in youth, &c. Those good beginnings that may be putting forththemselves in them. 

3. If there be a mixture of servants, that is, if some very bad bein 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 theyhave an opportunity too, to be distilling and fomenting of theirprofane and wicked words and tricks before them, and these willeasily stick in the flesh and minds of youth, to the corruptingof 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 beginnerswill take notice of, and stumble at. We say, hedges have eyes, and little pitchers have ears;[23] and, indeed, children make agreater inspection into the lives of fathers, masters, &c. , thanofttimes 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 withlying words; or if bad commodities be avouched to be good, or ifhe seeks after unreasonable gain, or the like; his servant seesit, and it is enough to undo him. Eli's sons being bad before thecongregation, made men despise the sacrifices of the Lord (1 Sam2). 

But these things, by the by, only they may serve for a hint tomasters to take heed that they take not apprentices to destroytheir souls. But young Badman had none of these hindrances; hisfather took care, and provided well for him, as to this. He hada good master, he wanted not good books, nor good instruction, nor good sermons, nor good examples, no nor good fellow-servantsneither; but all would not do. 

ATTEN. It is a wonder that in such a family, amidst so manyspiritual helps, nothing should take hold of his heart! What!not good books, nor good instructions, nor good sermons, nor goodexamples, nor good fellow-servants, nor nothing do him good!

WISE. You talk, he minded none of these things; nay, all thesewere abominable to him. 1. For good books, they might lie in hismaster's house till they rotted from him, he would not regardto look into them; but contrariwise, would get all the bad andabominable books that he could, as beastly romances, and books fullof ribaldry, even such as immediately tended to set all fleshlylusts on fire. [24] True, he durst not be known to have any of theseto his master; therefore would he never let them be seen by him, but would keep them in close places, and peruse them at such timesas 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 heheard as soon as it was spoken. Yea, I have heard some that knewhim then say, that one might evidently discern by the show of hiscountenance and gestures that good counsel was to him like littleease, even a continual torment to him; nor did he ever counthimself at liberty but when farthest off of wholesome words (Prov15:12). He would hate them that rebuked him, and count them hisdeadly 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 wouldlaugh at, and would also make a by-word of them when he came inplace where he with safety could. 

4. His master indeed would make him go with him to sermons, andthat here he thought the best preachers were, but this ungodlyyoung man, what shall I say, was, I think, a master of art in allmischief, he had these wicked ways to hinder himself of hearing, let the preacher thunder never so loud. 1. His way was, when comeinto the place of hearing, to sit down in some corner and then tofall fast asleep. 2. Or else to fix his adulterous eyes upon somebeautiful object that was in the place, and so all sermon-whiletherewith to be feeding of his fleshly lusts. 3. Or, if he couldget near to some that he had observed would fit his humour, hewould be whispering, giggling, and playing with them till suchtime 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 hispractice as soon as he was come to his master--he was as readyat 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, rebellionto 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 willnot turn, I will not be converted. 

WISE. You say true, and I know not to whom more fitly to comparehim than to that man who, when I myself rebuked him or hiswickedness, in this great huff replied, What would the devil dofor 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 asan egg is like an egg. Alas! the Scripture makes mention of manythat by their actions speak the same, 'They say unto God, Departfrom 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 anadamant-stone, lest they should hear the law, and the words whichthe Lord of hosts hath sent' (Zech 7:11, 12). What are all thesebut such as Badman, and such as the young man but now mentioned?That young man was my play-fellow when I was solacing myself inmy sins; I may make mention of him to my shame, but he has a greatmany fellows. 

ATTEN. Young Badman was like him indeed, and he trod his stepsas if his wickedness had been his very copy: I mean as to hisdesperateness, for had he not been a desperate one he would neverhave made you such a reply when you was rebuking of him for hissin. 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 sofar 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 cannotbe even with them?

WISE. I do not know what they think, but I know that God hathsaid, 'That as he cried, and they would not hear; so they criedand I would not hear, saith the Lord' (Zech 7:13). Doubtless thereis a time coming when Mr. Badman will cry for this. 

ATTEN. But I wonder that he should be so expert in wickedness sosoon! Alas, he was but a stripling, I suppose he was as yet nottwenty. 

WISE. No, nor eighteen either; but, as with Ishmael, and with thechildren that mocked the prophet, the seeds of sin did put forththemselves betimes in him (Gen 21:9, 10; 2 Kings 2:23, 24). 

ATTEN. Well, he was as wicked a young man as commonly one shallhear of. 

WISE. You will say so when you know all. 

ATTEN. All, I think, here is a great all; but if there is morebehind, pray let us hear it. 

WISE. Why then, I will tell you, that he had not been with hismaster much above a year and a half, but he came acquainted withthree young villains, who here shall be nameless, that taughthim to add to his sin much of like kind, and he as aptly receivedtheir instructions. One of them was chiefly given to uncleanness, another to drunkenness, and the third to purloining, or stealingfrom his master. 

ATTEN. Alas! poor wretch, he was bad enough before, but these, Isuppose, made him much worse. 

WISE. That they made him worse you may be sure of, for they taughthim 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 Godthat he did, that is, he came acquainted with them through theanger of God. He had a good master, and before him a good father;by these he had good counsel given him for months and yearstogether, but his heart was set upon mischief, he loved wickednessmore than to do good, even until his iniquity came to be hateful, therefore, from the anger of God it was that these companions ofhis and he did at last so acquaint together. Says Paul, 'They didnot 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 theircrooked ways, the Lord shall lead them forth with the workers ofiniquity' (Psa 125:5). This therefore was God's hand upon him, that he might be destroyed, be damned, 'because he received notthe love of the truth that he might be saved' (2 Thess 2:10). He chose his delusions and deluders for him, even the company ofbase men, of fools, that he might be destroyed (Prov 12:20). 

ATTEN. I cannot but think indeed that it is a great judgment ofGod for a man to be given up to the company of vile men; for whatare such but the devil's decoys, even those by whom he draws thesimple into his net? A whoremaster, a drunkard, a thief, what arethey but the devil's baits by which he catcheth others?

WISE. You say right; but this young Badman was no simple one, ifby simple you mean one uninstructed; for he had often good counselgiven him; but, if by simple you mean him that is a fool as tothe true knowledge of, and faith in Christ, then he was a simpleone indeed; for he chose death rather than life, and to live incontinual opposition to God, rather than to be reconciled untohim; according to that saying of the wise man, 'The fools hatedknowledge, and did not choose the fear of the Lord' (Prov 1:29). And what judgment more dreadful can a fool be given up to, thanto be delivered into the hands of such men, that have skill to donothing but to ripen sin, and hasten its finishing unto damnation?And, therefore, men should be afraid of offending God, because hecan in this manner punish them for their sins. I knew a man thatonce was, as I though, hopefully awakened about his condition;yea, I knew two that were so awakened, but in time they began todraw back, and to incline again to their lusts; wherefore, Godgave them up to the company of three or four men, that in lessthan three years' time, brought them roundly to the gallows, wherethey were hanged like dogs, because they refused to live likehonest men. 

ATTEN. But such men do not believe that thus to be given up of Godis in judgment and anger; they rather take it to be their liberty, and do count it their happiness; they are glad that their cord isloosed, and that the reins are on their neck; they are glad thatthey may sin without control, and that they may choose such companyas can make them more expert in an evil way. 

WISE. Their judgment is, therefore, so much the greater, becausethereto is added blindness of mind, and hardness of heart in awicked way. They are turned up to the way of death, but must notsee to what place they are going. They must go as the ox to theslaughter, 'and as a fool to the correction of the stocks, tilla dart strike through his liver, ' not knowing 'that it is for hislife' (Prov 7:22, 23). This, I say, makes their judgment double;they are given up of God for a while, to sport themselves withthat which will assuredly make them 'mourn at the last, whentheir flesh and their body are consumed' (Prov 5:11). These arethose that Peter speaks, that shall utterly perish in their owncorruptions; these, I say, who 'count it pleasure to riot in theday-time, ' and that sport 'themselves with their own deceivings, 'are 'as natural brute beasts, made to be taken and destroyed' (2Peter 2:12, 13). 

ATTEN. Well, but I pray now concerning these three villains thatwere young Badman's companions; tell me more particularly how hecarried it then. 

WISE. How he carried it? why, he did as they. I intimated so muchbefore, when I said they made him an arch, [25] a chief one intheir ways. 

First, he became a frequenter of taverns and tippling-houses, andwould stay there until he was even as drunk as a beast. And if itwas so that he could not get out by day, he would, be sure, getout by night. Yea, he became so common a drunkard at last, thathe was taken notice of to be a drunkard even by all. 

ATTEN. This was swinish, for drunkenness is so beastly a sin, asin so much against nature, that I wonder that any that have butthe 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, andcoming home one night very much abused with beer, his master sawit. Well, quoth his master within himself, I will let thee aloneto night, but to-morrow morning I will convince thee that thou artworse than a beast by the behaviour of my horse. So, when morningwas 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'shorse would now drink no more, so the fellow came up and toldhis master. Then, said his master, thou drunken sot, thou art farworse than my horse; he will drink but to satisfy nature, but thouwilt drink to the abuse of nature; he will drink but to refreshhimself, but thou to thy hurt and damage; he will drink thathe may be more serviceable to his master, but thou till thou artincapable of serving either God or man. O thou beast, how muchart thou worse than the horse that thou ridest on!

ATTEN. Truly, I think that his master served him right; for, indoing as he did, he showed him plainly, as he said, that he hadnot so much government of himself as his horse had of himself;and, consequently, that his beast did live more according to thelaw of his nature by far than did his man. But, pray, go on withwhat you have further to say. 

WISE. Why, I say, that there are four things, which, if they werewell considered, would make drunkenness to be abhorred in thethoughts of the children of men. 1. It greatly tendeth to impoverishand beggar a man. 'The drunkard, ' says Solomon, 'shall come topoverty' (Prov 23:21). Many that have begun the world with plenty, have gone out of it in rags, through drunkenness. Yea, many childrenthat have been born to good estates, have yet been brought to aflail 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 totheir end, and none can help them. So, because they are overmuchwicked, therefore they die before their time (Eccl 7:17). 3. Drunkenness is a sin that is oftentimes attended with abundance of otherevils. 'Who hath woe? Who hath sorrow? Who hath contentions? Whohath babbling? Who hath wounds without cause? Who hath redness ofeyes? They that tarry long at the wine, they that go to seek mixedwine'; that is, the drunkard (Prov 23:29, 30). 4. By drunkenness, men do oftentimes shorten their days; go out of the ale-housedrunk, and break their necks before they come home. Instances, not a few, might be given of this, but this is so manifest a manneed say nothing. 

ATTEN. But that which is worse than all is, it also prepares menfor everlasting burnings (1 Cor 6:10). 

WISE. Yea, and it so stupefies and besots the soul, that a manthat is far gone in drunkenness is hardly ever recovered to God. Tell me, when did you see an old drunkard converted? No, no, suchan one will sleep till he dies, though he sleeps on the top of amast; let his dangers be never so great, and death and damnationnever so near, he will not be awaked out of his sleep (Prov23:34, 35). So that if a man have any respect either to credit, health, life, or salvation, he will not be a drunken man. But thetruth is, where this sin gets the upper hand, men are, as I saidbefore, so intoxicated and bewitched with the seeming pleasuresand sweetness thereof, that they have neither heart nor mind tothink of that which is better in itself; and would, if embraced, do them good. 

ATTEN. You said that drunkenness tends to poverty, yet some makethemselves rich by drunken bargains. 

WISE. I said so, because the Word says so. And as to some men'sgetting thereby, that is indeed but rare and base; yea, and basewill be the end of such gettings. The Word of God is against suchways, and the curse of God will be the end of such doings. Aninheritance may sometimes thus be hastily gotten at the beginning, but the end thereof shall not be blessed. Hark what the prophetsaith, 'Woe to him that coveteth an evil covetousness, thathe may set his nest on high' (Hab 2:5, 9-12, 15). Whether he makesdrunkenness, or ought else, the engine and decoy to get it; forthat man doth but consult the shame of his own house, the spoilingof his family, and the damnation of his soul; for that which hegetteth by working of iniquity is but a getting by the devices ofhell; therefore he can be no gainer neither for himself or family, that gains by an evil course. But this was one of the sins thatMr. Badman was addicted to after he came acquainted with thesethree fellows, nor could all that his master could do break himoff this beastly sin. 

ATTEN. But where, since he was but an apprentice, could he get moneyto 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 helearned of these three villains to be a beastly drunkard, so helearned of them to pilfer and steal from his master. Sometimes hewould sell off his master's goods, but keep the money, that is, when he could; also, sometimes he would beguile his master bytaking 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 wouldbe 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 appointset times there, to meet and make merry with these fellows. 

ATTEN. This was as bad, nay, I think, worse than the former; forby 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 linksof a chain; he that will be a drunkard, must have money, either ofhis 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 ofservants. 

WISE. I am of the same mind with you, but this should make thedealer the more wary what kind of servants he keeps, and what kindof apprentices he takes. It should also teach him to look well tohis shop himself; also to take strict account of all things thatare bought and sold by his servants. The master's neglect hereinmay embolden his servant to be bad, and may bring him too in shorttime to rags and a morsel of bread. 

ATTEN. I am afraid that there is much of this kind of pilferingamong servants in these bad days of ours. 

WISE. Now while it is in my mind, I will tell you a story. WhenI was in prison, there came a woman to me that was under a greatdeal 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 bedamned. I asked her the cause of those fears. She told me that shehad, some time since, lived with a shopkeeper at Wellingborough, and had robbed his box in the shop several times of money, to thevalue of more than now I will say; and pray, says she, tell mewhat 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 Iwould intercede for her life, and would make use of other friendstoo 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 ofsight, and make your peace with him, before he sees you; and withthat I asked her her master's name. But all that she said, inanswer 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 herown. This is about ten or twelve years since, and I never sawher again. I tell you this story for this cause; to confirm yourfears that such kind of servants too many there be; and that Godmakes 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 relationconcerning herself, and the robbing of her mistress; but at thistime let this suffice. 

ATTEN. But what was that other villain addicted to; I mean youngBadman's third companion. 

WISE. Uncleanness; I told you before, but it seems you forgot. 

ATTEN. Right, it was uncleanness. Uncleanness is also a filthysin. 

WISE. It is so; and yet it is one of the most reigning sins in ourday. [27]

ATTEN. So they say, and that too among those that one would thinkhad more wit, even among the great ones. 

WISE. The more is the pity; for usually examples that are set bythem that are great and chief, spread sooner, and more universally, than do the sins of other men; yea, and when such men are at thehead in transgressing, sin walks with a bold face through theland. 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 alsothievish, but he was most arch in this sin of uncleanness: thisroguery was his masterpiece, for he was a ringleader to them allin the beastly sin of whoredom. He was also best acquainted withsuch houses where they were, and so could readily lead the restof his gang unto them. The strumpets also, because they knew thisyoung villain, would at first discover themselves in all theirwhorish pranks to those that he brought with him. 

ATTEN. That is a deadly thing: I mean, it is a deadly thing toyoung men, when such beastly queens shall, with words and carriagesthat are openly tempting, discover themselves unto them; it ishard 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. 'Ilooked, ' says the wise man, 'through my casement, and behold amongthe simple ones I discerned a young man void of understanding, passing through the street near her corner, and he went the wayto her house, in the twilight, in the evening, in the black anddark night. And, behold, there met him a women with the attireof an harlot, and subtle of heart; she is loud and stubborn; herfeet 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 kissedhim, and, with an impudent face, said unto him, I have peace-offeringswith me; this day have I paid my vows. Therefore came I forth tomeet thee diligently to seek thy face, and I have found thee. Ihave 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 themorning; let us solace ourselves with loves' (Prov 7:6-18). Herewas a bold beast. And, indeed, the very eyes, hands, words, andways 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 bothby Moses, the prophets, Christ, and his apostles; and yet, as wesee, for all that, how men run headlong to it!

WISE. You have said the truth, and I will add, that God, to holdmen back from so filthy a sin, has set such a stamp of his indignationupon it, and commanded such evil effects to follow it, that, werenot they that use it bereft of all fear of God, and love to theirown health, they could not but stop and be afraid to commit it. For besides the eternal damnation that doth attend such in thenext world, for these have no 'inheritance in the kingdom of Christand of God' (Eph 5:5), the evil effects thereof in this world aredreadful. 

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 sinbefore, to want and poverty; 'For by means of a whorish woman, aman 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 thedevil and lust is in them, and God and his fear far away fromthem, will not stick, so they may accomplish their desire, to laytheir signet, their bracelets, and their staff to pledge, ratherthan 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 sonof my womb? And what the son of my vows? Give not thy strengthunto women, nor thy ways to that which destroyeth kings' (Prov31:2, 3). This sin is destructive to the body. Give me leave totell you another story. I have heard of a great man that was avery unclean person, and he had lived so long in that sin that hehad almost lost his sight. So his physicians were sent for, towhom he told his disease; but they told him that they could dohim 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 lovetherewith, that they will have it, though it destroy their body. [28]

ATTEN. Paul says also, that he that sins this sin, sins againsthis own body. But what of that? He that will run the hazard ofeternal damnation of his soul, but he will commit this sin, willfor it run the hazard of destroying his body. If young Badman fearednot the damnation of his soul, do you think that the considerationof impairing of his body would have deterred him therefrom?

WISE. You say true. But yet, methinks, there are still such badeffects follow, often upon the commission of it, that if men wouldconsider them, it would put, at least, a stop to their careertherein. 

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 calledby us the pox. A disease so nauseous and stinking, so infectiousto the whole body, and so entailed to this sin, that hardly areany common with unclean women, but they have more or less a touchof it to their shame. 

ATTEN. That is a foul disease indeed! I knew a man once thatrotted away with it; and another that had his nose eaten off, andhis mouth almost quite sewed up thereby. 

WISE. It is a disease, that where it is it commonly declares thatthe cause thereof is uncleanness. It declares to all that beholdsuch a man, that he is an odious, a beastly, unclean person. Thisis that strange punishment that Job speaks of, that is appointedto seize on these workers of iniquity (Job 31:1-3). 

ATTEN. Then it seems you think, that the strange punishment thatJob there speaks of should be the foul disease. 

WISE. I have thought so indeed, and that for this reason. We seethat this disease is entailed, as I may say, to this most beastlysin, nor is there any disease so entailed to any other sin as thisto this. That this is the sin to which the strange punishment isentailed, you will easily perceive when you read the text. 'I madea covenant with mine eyes, ' said Job, 'why then should I thinkupon 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 strangepunishment is the pox. Also, I think that this foul disease isthat which Solomon intends when he saith, speaking of this uncleanand beastly creature, 'A wound and dishonour shall he get, andhis reproach shall not be wiped away' (Prov 6:33). A punishmentJob calls it; a wound and dishonour Solomon calls it; and theyboth do set it as a remark upon this sin; Job calling it a 'strangepunishment, ' 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 beastlysin?

WISE. Why, oftentimes it is attended with murder, with the murderof the babe begotten on the defiled bed. How common it is for thebastard-getter and bastard-bearer to consent together to murdertheir children, will be better known at the day of judgment, yetsomething is manifest now. 

I will tell you another story. An ancient man, one of mineacquaintance, a man of good credit in our country, had a mother thatwas a midwife, who was mostly employed in laying great persons. To this woman's house, upon a time, comes a brave young gallanton horseback, to fetch her to lay a young lady. So she addressesherself to go with him, wherefore he takes her up behind him, andaway they ride in the night. Now they had not rid far, but thegentleman lit of his horse, and, taking the old midwife in hisarms from the horse, turned round with her several times, and thenset her up again, then he got up and away they went till they cameat a stately house, into which he had her, and so into a chamberwhere the young lady was in her pains. He then bid the midwifedo 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 oldmidwife laid the young lady, and a fine sweet babe she had. Nowthere was made in a room hard by a very great fire; so the gentlemantook up the babe, went and drew the coals from the stock, castthe child in and covered it up, and there was an end of that. Sowhen 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 tookher up behind him again, and carried her away till she came almostat home, then he turned her round and round as he did before, andhad her to her house, set her down, bid her farewell, and away hewent, and she could never tell who it was. This story the midwife'sson, who was a minister, told me, and also protested that hismother told it him for a truth. 

ATTEN. Murder doth often follow indeed, as that which is the fruitof this sin. But sometimes God brings even these adulterers andadulteresses to shameful ends. I heard of one, I think a doctorof physic, and his whore, who had three or four bastards betwixtthem and had murdered them all, but at last themselves werehanged for it, in or near to Colchester. It came out after thismanner, --the whore was so afflicted in her conscience about itthat she could not be quiet until she had made it known. Thus Godmany times makes the actors of wickedness their own accusers, andbrings them, by their own tongues, to condign punishment for theirown sins. 

WISE. There has been many such instances, but we will let thatpass. I was once in the presence of a woman, a married woman, thatlay sick of the sickness whereof she died, and being smitten inher conscience for the sin of uncleanness, which she had oftencommitted 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, andI must go to hell for my sin, and look, there stands the devil atmy bed's feet to receive my soul when I die. 

ATTEN. These are sad stories, tell no more of them now, but if youplease show me yet some other of the evil effects of this beastlysin. 

WISE. This sin is such a snare to the soul, that, unless a miracleof grace prevents, it unavoidably perishes in the enchanting andbewitching pleasures of it. This is manifest by these and suchlike texts--'The adulteress will hunt for the precious life' (Prov6:26). 'Whoso committeth adultery with a woman lacketh understanding. He that doeth it destroyeth his own soul' (Prov 6:32). 'A whore isa 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 thepaths 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 wayto hell, going down to the chambers of death' (Prov 7:26, 27). 

ATTEN. These are dreadful sayings, and do show the dreadful stateof those that are guilty of this sin. 

WISE. Verily so they do. But yet that which makes the whole moredreadful is, that men are given up to this sin because they areabhorred of God, and because abhorred, therefore they shall fallinto the commission of it, and shall live there. 'The mouth, ' thatis, the flattering lips, 'of strange women is a deep pit, he thatis abhorred of the Lord shall fall therein' (Prov 22:14). Thereforeit saith again of such, that they have none 'inheritance in thekingdom of Christ and of God' (Eph 5:5). 

ATTEN. Put all together, and it is a dreadful thing to live anddie in this transgression. 

WISE. True, but suppose that instead of all these judgments thissin had attending of it all the felicities of this life, and nobitterness, shame, or disgrace mixed with it, yet one hour inhell will spoil all. O! This hell, hell-fire, damnation in hell, it is such an inconceivable punishment that, were it but thoroughlybelieved, it would nip this sin, with others, in the head. Buthere is the mischief, those that give up themselves to these thingsdo so harden themselves in unbelief and atheism about the things, the punishments that God hath threatened to inflict upon thecommitters of them, that at last they arrive to almost an absoluteand firm belief that there is no judgment to come hereafter; elsethey would not, they could not, no not attempt to commit this sinby such abominable language as some do. 

I heard of one that should say to his miss when he tempted her tothe committing of this sin, If thou wilt venture thy body I willventure my soul. And I myself heard another say, when he wastempting of a maid to commit uncleanness with him--it was in Oliver'sdays--that if she did prove with child he would tell her how shemight escape punishment--and that was then somewhat severe--Say, saith he, when you come before the judge, that you are with childby the Holy Ghost. I heard him say thus, and it greatly afflictedme; 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 italone, but it troubled me very much. 

ATTEN. It was the most horrible thing that ever I heard in mylife. But how far off are these men from that spirit and gracethat dwelt in Joseph (Gen 39:10). 

WISE. Right; when Joseph's mistress tempted him, yea, temptedhim daily, yea, she laid hold on him and said, with her whore'sforehead, Come, 'lie with me, ' but he refused; he hearkened notto lie with her or to be with her. Mr. Badman would have takenthe opportunity. 

And a little to comment upon this of Joseph. 1. Here is a miss, agreat miss, the wife of the captain of the guard, some beautifuldame I'll warrant you. 2. Here is a miss won, and in her whorishaffections come over to Joseph without his speaking of a word. 3. Here is her unclean desire made known, Come, 'lie with me, ' saidshe. 4. Here was a fit opportunity, there was none of the men of thehouse there within. 5. Joseph was a young man, full of strength, and therefore the more in danger to be taken. 6. This was to hima temptation from her that lasted days. 7. And yet Joseph refused, (1. ) Her daily temptation; (2. ) Her daily solicitation; (3. ) Herdaily provocation, heartily, violently, and constantly. For whenshe got him by the garment, saying, 'Lie with me, ' he left hisgarment in her hand and gat him out. Ay, and although contempt, treachery, slander, accusation, imprisonment, and danger of deathfollowed--for a whore careth not what mischief she does whenshe cannot have her end--yet Joseph will not defile himself, sinagainst 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 wouldnot be so many whores as there are; for though I doubt not butthat that sex is bad enough this way, yet I verily believe thatmany of them are made whores at first by the flatteries of Badman'sfellows. Alas! there is many a woman plunged into this sin atfirst even by promises of marriage. I say by these promises theyare flattered, yea, forced into a consenting to these villainies, and so being in, and growing hardened in their hearts, they atlast give themselves up, even as wicked men do, to act this kindof wickedness with greediness. [29] But Joseph you see, was ofanother mind, for the fear of God was in him. 

I will, before I leave this, tell you here two notable stories; andI wish Mr. Badman's companions may hear of them. They are foundin Clark's Looking-glass for Sinners; and are these:--Mr. Cleaver, says Mr. Clark, reports of one whom he knew that had committed the actof uncleanness, whereupon he fell into such horror of consciencethat he hanged himself, leaving it thus written in a paper:--'Indeed, 'saith he, 'I do acknowledge it to be utterly unlawful for a manto 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, asthey were committing adultery in London, were immediately struckdead with fire from heaven, in the very act. Their bodies were sofound, 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 besuch a wretch, that he would suffer him in his house. 

WISE. They liked one another even as fire and water do. YoungBadman's ways were odious to his master, and his master's wayswere such as young Badman could not endure. Thus, in these two, were fulfilled that saying of the Holy Ghost: 'An unjust man isan abomination to the just; and he that is upright in the way isan abomination to the wicked' (Prov 29:27). The good man's ways, Mr. Badman could not abide, nor could the good man abide the badways 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 wouldnot 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 hecould do but little, to good and honest rules of life. And had itbeen one's own case, one should have let him go. For what shoulda man do that had either regard to his own peace, his children'sgood, 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 mostfit for him, but thither his master was loth to send him, becauseof the love that he bore to his father. A house of correction, Isay, had been the fittest place for him, but his master let himgo. 

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. Thusthe 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 oneso 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 providenceof God turned out of a good man's doors, into a wicked man's houseto dwell, is a sign of the anger of God. For God by this, and suchjudgments, says thus to such an one. Thou wicked one, thou lovestnot me, my ways, nor my people; thou castest my law and good counselbehind thy back. Come, I will dispose of thee in my wrath; thoushalt be turned over to the ungodly, thou shalt be put to schoolto the devil, I will leave thee to sink and swim in sin, tillI 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 asthis, in effect says so indeed; for he take them out of the handof the just, and binds them up in the hand of the wicked, andwhither they then shall be carried a man may easily imagine. 

WISE. It is one of the saddest tokens of God's anger that happensto such kind of persons: and that for several reasons. 1. Such aone, by this judgment, is put out of the way, and from under themeans which ordinarily are made use of to do good to the soul. Fora family, where godliness is professed, and practised, is God'sordinance, the place which he has appointed to teach young ones theway and fear of God (Gen 18:18, 19). Now, to be put out of such afamily, into a bad, a wicked one, as Mr. Badman was, must needsbe in judgment, and a sign of the anger of God. For in ungodlyfamilies men learn to forget God, to hate goodness, and to estrangethemselves from the ways of those that are good. [30] 2. In badfamilies they have continually fresh examples, and also incitementsto evil, and fresh encouragements to it too. Yea, moreover, insuch places evil is commended, praised, well-spoken of, and theythat do it are applauded; and this, to be sure, is a drowningjudgment. 3. Such places are the very haunts and walks of theinfernal spirits, who are continually poisoning the cogitations andminds of one or other in such families, that they may be able topoison others. Therefore observe it, usually in wicked families, some one or two are more arch for wickedness than are anyother that are there. Now such are Satan's conduit pipes, for bythem he conveys of the spawn of hell, through their being craftyin wickedness, into the ears and souls of their companions. Yea, and when they have once conceived wickedness, they travail withit, 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 isintimated in the text, and as was hinted also before, have a kindof mystical but hellish copulation with the devil, who is thefather, and their soul the mother of sin and wickedness; and they, so soon as they have conceived by him, finish, by bringing forthsin, both it and their own damnation (James 1:15). 

ATTEN. How much then doth it concern those parents that love theirchildren, to see, that if they go from them, they be put into suchfamilies as be good, that they may learn there betimes to eschewevil, and to follow that which is good!

WISE. It doth concern them indeed; and it doth also concern themthat take children into their families, to take heed what childrenthey receive. For a man may soon, by a bad boy, be damaged bothin his name, estate, and family, and also hindered in his peaceand peaceable pursuit after God and godliness; I say, by one suchvermin as a wicked and filthy apprentice. 

ATTEN. True, for one sinner destroyeth much good, and a poor manis better than a liar. But many times a man cannot help it; forsuch as at the beginning promise very fair are by a little timeproved to be very rogues, like young Badman. 

WISE. That is true also; but when a man has done the best he canto help it, he may with the more confidence expect the blessingof God to follow, or he shall have the more peace if things gocontrary to his desire. 

ATTEN. Well, but did Mr. Badman and his master agree so well? Imean his last master, since they were birds of a feather, I meansince 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 theproverb, The devil corrects vice. 

WISE. I will assure you it is as I say. For you must know thatBadman's ways suited not with his master's gains. Could he havedone as the damsel that we read of, Acts 16:16, did, to wit, fillhis master's purse with his badness, he had certainly been hiswhite-boy, but it was not so with young Badman; and, therefore, though his master and he did suit well enough in the main, yet inthis and that point they differed. Young Badman was for neglectingof his master's business, for going to the whore-house, forbeguiling 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 factitself, for he could do so when he was an apprentice; but for thathis servant by his sin made spoil of his commodities, &c. , and sodamnified his master. 

Had, as I said before, young Badman's wickedness had only a tendencyto his master's advantage, as could he have sworn, lied, cozened, cheated, and defrauded customers for his master--and indeedsometimes he did so--but had that been all that he had done, hehad not had, no, not a wry word from his master; but this was notalways Mr. Badman's way. 

ATTEN. That was well brought in, even the maid that we read of inthe Acts, and the distinction was as clear betwixt the wickednessand wickedness of servants. 

WISE. Alas! men that are wicked themselves, yet greatly hateit in others, not simply because it is wickedness, but becauseit opposeth their interest. Do you think that that maid's masterwould 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 thedevil for him; but 'when her masters saw that the hope of theirgains was gone, ' then, then he fell to persecuting Paul (Acts16:17-20). 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 alltimes please thy like. 

WISE. No, he could not, and the reason I have told you. 

ATTEN. But do not bad masters condemn themselves in condemningthe badness of their servants?

WISE. Yes; in that they condemn that in another which they eitherhave, or do allow in themselves (Rom 14:22). And the time willcome when that very sentence that hath gone out of their own mouthsagainst the sins of others, themselves living and taking pleasurein the same, shall return with violence upon their own pates. TheLord pronounced judgment against Baasha, as for all his evils ingeneral, so for this in special, because he was 'like the houseof 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, ashe ran away from the other?

WISE. He did not. And if I be not mistaken, the reason why wasthis. There was godliness in the house of the first, and thatyoung Badman could not endure. For fare, for lodging, for work, and time, he had better, and more by this master's allowance, thanever he had by his last; but all this would not content, becausegodliness was promoted there. He could not abide this praying, thisreading of Scriptures, and hearing, and repeating of sermons; hecould not abide to be told of his transgressions in a sober andgodly manner. 

ATTEN. There is a great deal in the manner of reproof; wickedmen both can and cannot abide to hear their transgressions spokenagainst. 

WISE. There is a great deal of difference indeed. This last masterof Mr. Badman's would tell Mr. Badman of his sins in Mr. Badman'sown dialect; he would swear, and curse, and damn, when he toldhim of his sins, and this he could bear better, than to be toldof them after a godly sort. Besides, that last master would, whenhis passions and rage were over, laugh at and make merry with thesins of his servant Badman; and that would please young Badmanwell. Nothing offended Badman but blows, and those he had but fewof now, because he was pretty well grown up. For the most partwhen his master did rage and swear, he would give him oath foroath, and curse for curse, at least secretly, let him go on aslong as he would. 

ATTEN. This was hellish living. 

WISE. It was hellish living indeed; and a man might say, that withthis master, young Badman completed himself yet more and morein wickedness, as well as in his trade: for by that he came outof his time, what with his own inclination to sin, what with hisacquaintance with his three companions, and what with this lastmaster, and the wickedness he saw in him; he became a sinner ingrain. [31] I think he had a bastard laid to his charge before hecame 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 andtender-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 upfor himself; he stayed but a little at home, but that little whilethat he did stay, he refrained himself as well as he could, anddid not so much discover himself to be base, for fear his fathershould take distaste, and so should refuse, or for a whileforbear to give him money. Yet even then he would have his times, and companions, and the fill of his lusts with them, but he usedto 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 butaccommodate them with a bottle or two of wine, or a dozen or twoof 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 hisfather, I would have held him a little at staves-end, till I hadhad far better proof of his manners to be good; for I perceivethat his father did know what a naughty boy he had been, both bywhat he used to do at home, and because he changed a good masterfor a bad, &c. He should not therefore have given him money sosoon. What if he had pinched a little, and gone to journey-work fora time, that he might have known what a penny was, by his earningof it? Then, in all probability, he had known better how to havespent it: yea, and by that time perhaps, have better consideredwith himself, how to have lived in the world. Ay, and who knowsbut he might have come to himself with the prodigal, and haveasked God and his father forgiveness for the villainies that hehad committed against them. 

WISE. If his father could also have blessed this manner of dealingto him, and have made it effectual for the ends that you havepropounded, then I should have thought as you. But alas, alas, you talk as if you never knew, or had at this present forgot whatthe bowels and compassions of a father are. Why, did you not serveyour own son so? But it is evident enough that we are better atgiving good counsel to others, than we are at taking good counselourselves. But mine honest neighbour, suppose that Mr. Badman'sfather had done as you say, and by so doing had driven his son toill courses, what had he bettered either himself or his son in sodoing?

ATTEN. That is true, but it doth not follow that if the father haddone as I said, the son would have done as you suppose. But if hehad done as you have supposed, what had he done worse than whathe hath done already?

WISE. He had done bad enough, that is true. But suppose his fatherhad given him no money, and suppose that young Badman had taken apet thereat, and in an anger had gone beyond sea, and his fatherhad neither seen him, nor heard of him more. Or suppose that of amad and headstrong stomach, he had gone to the highway for money, and so had brought himself to the gallows, and his father andfamily to great contempt, or if by so doing he had not broughthimself to that end, yet he had added to all his wickedness suchand such evils besides; and what comfort could his father have hadin this? Besides, when his father had done for him what he could, with desire to make him an honest man, he would then, whether hisson had proved honest or no, have laid down his head with far morepeace than if he had taken your counsel. 

ATTEN. Nay I think I should not have been forward to have givenadvice in the cause; but truly you have given me such an accountof his villainies, that the hearing thereof has made me angry withhim. 

WISE. In an angry mood we may soon outshoot ourselves, but poorwretch as he is, he is gone to his place. But, as I said, when agood father hath done what he can for a bad child, and that childshall 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 thisold man, a bad and ungodly son, and she prayed for him, counselledhim, and carried it motherly to him for several years together;but still he remained bad. At last, upon a time, after she hadbeen at prayer, as she was wont, for his conversion, she comes tohim, and thus, or to this effect, begins again to admonish him. Son, said she, thou hast been and art a wicked child, thou hastcost 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 ofjudgment, I shall be so far off from being grieved for thee, thatI 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 rebukeswith fatherly and motherly compassions, they are more likely tosave their children, than by being churlish and severe towardsthem: 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 mychild 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 mightset up for himself. [32]

WISE. Yes, his father did give him a piece of money, and he didset up, and almost as soon set down again; for he was not longset up, but by his ill managing of his matters at home, togetherwith 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 itto keep himself out of prison. But when his creditors understoodthat 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 hegets a rich wife he will pay us all. 

ATTEN. But how could he so quickly run out, for I perceive it wasin little time, by what you say?

WISE. It was in little time indeed, I think he was not above twoyears and a half in doing of it; but the reason is apparent, forhe being a wild young man, and now having the bridle loose beforehim, and being wholly subjected to his lusts and vices, he gavehimself 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 beable long to stand on his legs. Besides he had now an addition ofnew companions; companions you must think most like himself inmanners, and so such that cared not who sunk, if they themselvesmight swim. These would often be haunting of him, and of his shoptoo when he was absent. They would commonly egg[33] him to thealehouse, but yet make him jack-pay-for-all; they would also beborrowing money of him, but take no care to pay again, except itwas with more of their company, which also he liked very well;and so his poverty came like 'one that travelleth, and his wantas an armed man' (Prov 6:11). But all the while they studied histemper; he loved to be flattered, praised, and commended for wit, manhood, and personage; and this was like stroking him over theface. Thus they colleagued with him, and got yet more and moreinto him, and so, like horse leeches, they drew away that littlethat his father had given him, and brought him quickly down, almostto dwell next door to the beggar. 

ATTEN. Then was the saying of the wise man fulfilled, 'He thatkeepeth company with harlots, ' and 'a companion of fools, shallbe destroyed' (Prov 29:3, 13:20). 

WISE. Ay, and that too, 'A companion of riotous persons shamethhis father' (Prov 28:7). [34] For he, poor man, had both grief andshame, to see how his son, now at his own hand, behave himself inthe enjoyment of those good things, in and under the lawful useof which he might have lived to God's glory, his own comfort, andcredit among his neighbours. 'But he that followeth after vainpersons, shall have poverty enough' (Prov 28:19). The way thathe took, led him directly into this condition; for who can expectother things of one that follows such courses? Besides, when hewas in his shop, he could not abide to be doing; he was naturallygiven to idleness. He loved to live high, but his hands refusedto labour; and what else can the end of such an one be but thatwhich the wise man saith? 'The drunkard and the glutton shall cometo poverty, and drowsiness shall clothe a man with rags' (Prov23:21). [35]

ATTEN. But now, methinks, when he was brought thus low, he shouldhave 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 wasas stout and proud now as ever in all his life, and was as hightoo in the pursuit of his sin, as when he was in the midst of hisfulness; only he went now like a tired jade, the devil had ridhim 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 byswearing, and cracking, and lying, that he was as well to pass ashe was the first day he set up for himself, yea that he had rathergot than lost; and he had at his beck some of his companions thatwould swear to confirm it as fast as he. 

ATTEN. This was double wickedness, it was a sin to say it, andanother 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 YOUNGLADY. ]

ATTEN. And what was the other thing?

WISE. Why that which I hinted before, he was for looking outfor a rich wife: and now I am come to some more of his invented, devised, designed, and abominable roguery, such that will yetdeclare him to be a most desperate sinner. 

The thing was this: a wife he wanted, or rather money; for asfor a woman, he could have whores enow at his whistle. But, as Isaid, 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 anartist at the way of dissembling; nor would dissembling do amongthat people that could dissemble as well as he. But there dwelta maid not far from him, that was both godly, and one that had agood portion, but how to get her, there lay all the craft. Well, hecalls 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 accomplishmy end; she is religious, and I am not? Then one of them madereply, saying, Since she is religious, you must pretend to beso likewise, and that for some time before you go to her. Marktherefore whither she goes daily to hear, and do you go thitheralso; but there you must be sure to behave yourself soberly, andmake as if you liked the Word wonderful well; stand also whereshe may see you, and when you come home, be sure that you walkthe street very soberly, and go within sight of her. This donefor a while, then go to her, and first talk of how sorry you arefor 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 acquaintedwith her and her fellow-professors sooner; and this is the wayto get her. Also you must write down sermons, talk of scriptures, and protest that you came a-wooing to her, only because she isgodly, and because you should count it your greatest happinessif you might but have such a one. As for her money, slight it, itwill be never the further off, that is the way to come soonest atit, 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, andyou shall see if you do not entangle the lass. Thus was the snarelaid for this poor honest maid, and she was quickly catched inhis pit. 

ATTEN. Why, did he take this counsel?

WISE. Did he! yes, and after a while, went as boldly to her, andthat under a vizard of religion, as if he had been for honesty andgodliness one of the most sincere and upright-hearted in England. He observed all his points, and followed the advice of hiscounsellors, and quickly obtained her too; for natural parts hehad; he was tall, and fair, and had plain, but very good clotheson his back; and his religion was the more easily attained; for hehad seen something in the house of his father, and first master, and so could the more readily put himself into the form and showthereof. 

So he appointed his day, and went to her, as that he might easilydo, for she had neither father nor mother to oppose. Well, whenhe was come, and had given her a civil compliment, to let herunderstand why he was come, then he began and told her that he hadfound in his heart a great deal of love to her person; and thatof all the damsels in the world he had pitched upon her, if shethought fit, to make her his beloved wife. The reasons, as he toldher, why he had pitched upon her were her religious and personalexcellencies; and therefore entreated her to take his conditioninto her tender and loving consideration. As for the world, quothhe, I have a very good trade, and can maintain myself and familywell, while my wife sits still on her seat; I have got thus andthus much already, and feel money come in every day, but that isnot the thing that I aim at; it is an honest and godly wife. Thenhe would present her with a good book or two, pretending how muchgood he had got by them himself. He would also be often speakingwell of godly ministers, especially of those that he perceivedshe liked, and loved most. Besides he would be often telling ofher what a godly father he had, and what a new man he was alsobecome himself; and thus did this treacherous dealer deal with thishonest and good girl, to her great grief and sorrow, as afterwardyou shall hear. 

ATTEN. But had the maid no friend to look after her?

WISE. Her father and mother were dead, and that he knew wellenough, and so she was the more easily overcome by his naughtylying tongue. But if she had never so many friends, she might havebeen beguiled by him. It is too much the custom of young peoplenow, to think themselves wise enough to make their own choice; andthat they need not ask counsel of those that are older, and alsowiser than they; but this is a great fault in them, and many ofthem 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 herroyally, but her portion must pay for all. 

ATTEN. This was wonderful deceitful doings, a man shall seldomhear of the like. 

WISE. By this his doing, he showed how little he feared God, andwhat 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 nameof God, of religion, good men, and good books, but as a stalking-horse, thereby the better to catch his game. In all this his gloriouspretence of religion, he was but a glorious painted hypocrite, andhypocrisy is the highest sin that a poor carnal wretch can attainunto; it is also a sin that most dareth God, and that also bringeththe greater damnation. Now was he a whited wall, now was he apainted sepulchre (Matt 23:27). Now was he a grave that appearednot (Luke 11:44). For this poor, honest, godly damsel, littlethought that both her peace and comfort, and estate, and liberty, and person, and all, were going to her burial, when she was goingto be married to Mr. Badman; and yet so it was, she enjoyed herselfbut little afterwards; she was as if she was dead and buried towhat she enjoyed before. 

ATTEN. Certainly some wonderful judgment of God must attend andovertake 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 asfor judgment upon them in this life, it doth not always come, nonot upon those that are worthy thereof. 'they that tempt God aredelivered, and they that work wickedness are set up' (Mal 3:15). But they are reserved to the day of wrath; and then, for theirwickedness, God will repay them to their faces. 'The wicked isreserved to the day of destruction; they shall be brought forthto the day of wrath. Who shall declare his way to his face? andwho shall repay him what he hath done? Yet shall he be brought tothe 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 fewexamples are made, that others may be cautioned, and take warningthereby. But at the day of judgment they must be rebuked for theirevil with the lashes of devouring fire. 

ATTEN. Can you give me no examples of God's wrath upon men thathave acted this tragical wicked deed of Mr. Badman. 

WISE. Yes; Hamor and Shechem, and all the men of their city, forattempting to make God and religion the stalking-horse to get Jacob'sdaughters to wife, were together slain with the edge of the sword. A judgment of God upon them, no doubt, for their dissembling inthat matter (Gen 34:1). All manner of lying and dissembling isdreadful, but to make God and religion a disguise, therewith toblind thy dissimulation from others' eyes, is highly provokingto the Divine majesty. I knew one that dwelt not far off from ourtown, that got him a wife as Mr. Badman got his; but he did notenjoy her long; for one night as he was riding home from hiscompanions, where he had been at a neighbouring town, his horsethrew him to the ground, where he was found dead at break of day;frightfully and lamentably mangled with his fall, and besmearedwith his own blood. 

ATTEN. Well, but pray return again to Mr. Badman; how did he carryit to his wife, after he was married to her?

WISE. Nay, let us take things along as we go. He had not beenmarried but a little while, but his creditors came upon him fortheir money. He deferred them a little while, but at last thingswere come to that point that pay he must, or must do worse; sohe appointed them a time, and they came for their money, and hepayed them down with her money, before her eyes, for those goodsthat he had profusely spent among his whores long before, besidesthe portion that his father gave him, to the value of two hundredpounds. 

ATTEN. This beginning was bad, but what shall I say? It was likeMr. Badman himself. Poor woman! this was but a bad beginning forher; I fear it filled her with trouble enough, as I think such abeginning would have done one perhaps much stronger than she. 

WISE. Trouble, aye, you may be sure of it, but now it was too lateto repent; she should have looked better to herself when beingwary would have done her good; her harms may be an advantage toothers that will learn to take heed thereby, but for herself, shemust take what follows, even such a life now as Mr. Badman herhusband will lead her, and that will be bad enough. 

ATTEN. This beginning was bad, and yet I fear it was but thebeginning of bad. 

WISE. You may be sure that it was but the beginning of badness, forother evils came on apace; as, for instance, it was but a littlewhile after he was married, but he hangs his religion upon thehedge, 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 parthe would be religious no longer. 

Now therefore he had pulled off his vizard, and began to showhimself in his old shape, a base, wicked, debauched fellow; andnow the poor woman saw that she was betrayed indeed, now also hisold companions begin to flock about him, and to haunt his houseand shop as formerly. And who with them but Mr. Badman? And whowith him again but they?

Now those good people that used to company with his wife began tobe amazed and discouraged, also he would frown and glout[36] uponthem as if he abhorred, the appearance of them, so that in littletime he drove all good company from her, and made her sit solitaryby herself. He also began now to go out a-nights to those drabswho were his familiars before, with whom he would stay sometimestill midnight, and sometimes till almost morning, and then wouldcome 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 workto 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 shemissed his fingers and heels. Sometimes also he would bring hispunks home to his house, and woe be to his wife when they weregone if she did not entertain them with all varieties possible, and also carry it lovingly to them. Thus this good woman was madeby Badman, her husband, to possess nothing but disappointmentsas to all that he had promised her, or that she hoped to have athis hands. 

But that that added pressing weight to all her sorrow was that, as he had cast away all religion himself, so he attempted, ifpossible, to make her do so too. He would not suffer her to goout to the preaching of the word of Christ, nor to the rest of hisappointments, for the health and salvation of her soul. He wouldnow taunt at and reflectingly speak of her preachers, and wouldreceive, yea, raise scandals of them, to her very great grief andaffliction. 

Now she scarce durst go to an honest neighbour's house, or havea good book in her hand, especially when he had his companions inhis house, or had got a little drink in his head. He would also, when he perceived that she was dejected, speak tauntingly andmockingly to her in the presence of his companions, calling of herhis religious wife, his demure dame, and the like, also he wouldmake a sport of her among his wanton ones abroad. 

If she did ask him, as sometimes she would, to let her go out to asermon, he would in a churlish manner reply, Keep at home, keepat home and look to your business, we cannot live by hearingof sermons. If she still urged that he would let her go, then hewould say to her, Go if you dare. He would also charged her withgiving of what he had to her ministers, when, vile wretch, he hadspent it on his vain companions before. This was the life that Mr. Badman's good wife lived, within few months after he had marriedher. 

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 herwill since it was nothing but to be honest, and since she broughthim so sweet, so lumping a portion--for she brought hundreds intohis house--I say, one would think he should have let her had herown will a little, since she desired it only in the service andworship of God; but could she win him to grant her that? No, nota bit, if it would have saved her life. True, sometimes she wouldsteal out when he was from home, or on a journey, or among hisdrunken companions, but with all privacy imaginable; and, poorwoman, this advantage she had she carried it so to all her neighboursthat, though many of them were but carnal, yet they would notbetray 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 doit. It killed her in time, yea, it was all the time a killing ofher. She would oftentimes, when she sat by herself, thus mournfullybewail her condition:--'Woe is me that I sojourn in Meshech, ' and'that I dwell in the tents of Kedar! My soul hath long dwelt withhim that hateth peace. ' O 'what shall be given unto thee, ' thou'deceitful tongue?' 'or what shall be done unto thee, thou falsetongue?' (Psa 120). I am a woman grieved in spirit, my husband hasbought me and sold me for his lusts. It was not me, but my moneythat he wanted; O that he had had it, so I had had my liberty! Thisshe said, not of contempt of his person, but of his conditions, [37]and because she saw that, by his hypocritical tongue, he had broughther 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 withunbelievers. If this woman had had a good husband, how happilymight they have lived together! Such an one would have prayed forher, taught her, and also would have encouraged her in the faithand ways of God; but now, poor creature, instead of this there isnothing but the quite contrary. 

WISE. It is a deadly thing indeed, and therefore, by the Word ofGod, 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? andwhat communion hath light with darkness? And what concord hathChrist with Belial? or what part hath he that believeth with aninfidel? and what agreement hath the temple of God with idols?'(2 Cor 6:14-16). There can be no agreement where such matches aremade; even God himself hath declared the contrary from the beginningof the world. 'I, ' says he, 'will put enmity between thee and thewoman, and between thy seed and her seed' (Gen 3:15). Therefore hesaith in another place they can mix no better than iron and clay(Dan 2:43). I say they cannot agree, they cannot be one, andtherefore they should be aware at first, and not lightly receivesuch into their affections. God has often made such matches bitter, especially to his own. Such matches are, as God said of Eli's sonsthat were spared, to consume the eyes and to grieve the heart. O! the wailing and lamentation that they have made that have beenthus yoked, especially if they were such as would be so yokedagainst 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. Whatif she had acquainted some of her best, most knowing, and godlyfriends therewith? What if she had engaged a godly minister or twoto have talked with Mr. Badman? Also, what if she had laid waitround about him, to espy if he was not otherwise behind her backthan he was before her face? And besides I verily think--sincein the multitude of counsellors there is safety--that if she hadacquainted the congregation with it, and desired them to spend sometime in prayer to God about it, and if she must have had him, tohave received him as to his godliness upon the judgment of others, rather than her own--she knowing them to be godly and judicious andunbiased men--she had had more peace all her life after, than totrust to her own poor, raw, womanish judgment as she did. Love isblind, and will see nothing amiss where others may see a hundredfaults. Therefore I say she should not have trusted to her ownthoughts in the matter of his goodness. 

As to his person, there she was fittest to judge, because shewas to be the person pleased, but as to his godliness, there theWord was the fittest judge, and they that could best understandit, because God was therein to be pleased. I wish that all youngmaidens will take heed of being beguiled with flattering words, with feigning and lying speeches, and take the best way to preservethemselves from being bought and sold by wicked men as she was, lest they repent with her, when, as to this, repentance will dothem no good, but for their unadvisedness go sorrowing to theirgraves. 

ATTEN. Well things are past with this poor woman and cannot becalled back, let others beware by her misfortunes, lest they alsofall into her distress. 

WISE. That is the thing that I say, let them take heed, lest fortheir unadvisedness they smart, as this poor woman has done. Andah! methinks, that they that yet are single persons, and that aretempted to marry to such as Mr. Badman, would, to inform and warnthemselves in this matter before they entangle themselves, butgo to some that already are in the snare, and ask them how it iswith them, as to the suitable or unsuitableness of their marriage, and desire their advice. Surely they would ring such a peal intheir ears about the unequality, unsuitableness, disadvantages, and disquietments, and sins that attend such marriages, thatwould make them beware as long as they live. But the bird in theair knows not the notes of the bird in the snare until she comesthither herself. Besides, to make up such marriages, Satan andcarnal reason, and lust, or at least inconsiderateness, has thechiefest hand; and where these things bear sway, designs, thoughnever so destructive, will go headlong on; and therefore I fear thatbut little warning will be taken by young girls at Mr. Badman'swife'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 withunbelievers. These kind of marriages also are condemned even byirrational creatures. 1. It is forbidden by the law of God, bothin the Old Testament and in the New. 1. In the Old. Thou shalt not'make marriages with them; thy daughter thou shalt not give untohis son, nor his daughter shalt thou take unto thy son' (Deut7:3). 2. In the New Testament it is forbidden. 'Be ye not unequallyyoked together with unbelievers, ' let them marry to whom theywill, 'only in the Lord' (2 Cor 6:14-16; 1 Cor 7:39). 

Here now is a prohibition, plainly forbidding the believer tomarry with the unbeliever, therefore they should not do it. Again, these unwarrantable marriages are, as I may so say, condemned byirrational creatures, who will not couple but with their own sort. Will the sheep couple with a dog, the partridge with a crow, orthe pheasant with an owl? No, they will strictly tie up themselvesto those of their own sort only. Yea, it sets all the world awondering, when they see or hear the contrary. Man only is mostsubject to wink at, and allow of these unlawful mixtures of menand 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 andCreator; nor shall these or other interrogatories, What fellowship?what concord? what agreement? what communion can there be in suchmarriages? be counted of weight or thought worth the answering byhim, But further, the dangers that such do commonly run themselvesinto, should be to others a dissuasive argument to stop them fromdoing the like: for besides the distresses of Mr. Badman's wife, many that have had very hopeful beginnings for heaven, have, byvirtue 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, thenext step towards heaven, hath ceased; hungerings and thirstingsafter salvation, another step towards the kingdom of heaven, hathceased. In a word, such marriages have estranged them from theWord, from their godly and faithful friends, and have brought themagain into carnal company, among carnal friends, and also intocarnal delights, where, and with whom, they have in conclusionboth sinfully abode, and miserably perished. 

And this is one reason why God hath forbidden this kind of unequalmarriages. 'For they, ' saith he, meaning the ungodly, 'will turnaway thy son from following me, that they may serve other gods;so will the anger of the Lord be kindled against you, and destroythee suddenly' (Deut 7:4). Now mark, there were some in Israel, that would notwithstanding this prohibition, venture to marryto the heathens and unbelievers. But what followed? 'They servedtheir idols, they sacrificed their sons and their daughters untodevils. Thus were they defiled with their own works, and went awhoring with their own inventions; therefore was the wrath of theLord kindled against his people, insomuch that he abhorred hisown inheritance' (Psa 106:36-40). 

ATTEN. But let us return again to Mr. Badman; had he any childrenby his wife?

WISE. Yes, seven. 

ATTEN. I doubt they were but badly brought up. 

WISE. One of them loved its mother dearly, and would constantlyhearken to her voice. Now that child she had the opportunity toinstruct in the principles of Christian religion, and it becamea very gracious child. But that child Mr. Badman could not abide, he would seldom afford it a pleasant word, but would scowl andfrown upon it, speak churlishly and doggedly to it, and though, as to nature, it was the most feeble of the seven, yet it oftenestfelt the weight of its father's fingers. Three of his childrendid directly follow his steps, and began to be as vile as, in hisyouth, he was himself. The other that remained became a kind ofmongrel[38] professors, not so bad as their father, nor so good astheir mother, but were betwixt them both. They had their mother'snotions, and their father's actions, and were much like those thatyou read of in the book of Nehemiah; these children were half ofAshdod, 'and could not speak in the Jews' language, but accordingto the language of each people' (Neh 13:24). 

ATTEN. What you say in this matter is observable, and if I takenot my mark amiss, it often happeneth after this manner where suchunlawful marriages are contracted. 

WISE. It sometimes doth so, and the reason, with respect to theirparents, is this. Where the one of the parents is godly, and theother ungodly and vile, though they can agree in begetting ofchildren, 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 haveit like himself, wicked, and base, and sinful; and so they bothgive instructions accordingly. Instructions did I say? yea, andexamples too according to their minds. Thus the godly, as Hannah, is presenting her Samuel unto the Lord: but the ungodly, like themthat went before them, are for offering their children to Moloch, to an idol, to sin, to the devil, and to hell. Thus one hearkenethto the law of their mother and is preserved from destruction, butas for the other, as their fathers did, so do they. Thus did Mr. Badman and his wife part some of their children betwixt them; butas for the other three that were, as it were, mongrels, betwixtboth, they were like unto those that you read of in Kings, theyfeared the Lord, but served their own idols (2 Kings 17). Theyhad, as I said, their mother's notions, and I will add, professiontoo; but their father's lusts, and something of his life. Nowtheir father did not like them, because they had their mother'stongue; and the mother did not like them because they had stilltheir father's heart and life; nor were they indeed fit companyfor good or bad. The good would not trust them because they werebad, 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 theirwords. So they were forced with Esau to join in affinity withIshmael; to wit, to look out a people that were hypocrites likethemselves, 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 theworld as the fruit of the loins, and under the government of sucha father as Mr. Badman. 

ATTEN. You say right, for such children lie almost under all mannerof disadvantages: but we must say nothing, because this also isthe sovereign will of God. 

WISE. We may not by any means object against God; yet we may talkof the advantages and disadvantages that children have by havingfor their parents such as are either godly or the contrary. 

ATTEN. You say right, we may so, and pray now, since we are aboutit, speak something in brief unto it, that is, unto this: whatadvantage those children have above others, that have for theirparents such as indeed are godly?

WISE. So I will, only I must first premise these two or threethings. 1. They have not the advantage of election for their fathers'sakes. 2. They are born as others, the children of wrath, thoughthey come of godly parents. 3. Grace comes not unto them as aninheritance, because they have godly parents. These things premisedI 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 whatevils their parents see them inclinable to, and that is a secondmercy. 3. They have the advantage of godly instruction, and ofbeing told which be and which be not the right ways of the Lord. 4. They have also those ways commended unto them, and spoken wellof in their hearing, that are good. 5. Such are also, what may bekept out of evil company, from evil books, and from being taughtthe way of swearing, lying, and the like, as sabbath-breaking, and mocking at good men and good things, and this is a very greatmercy. 6. They ave also the benefit of a godly life set beforethem doctrinally by their parents, and that doctrine backed witha 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 ofthe wicked. For ungodly parents neither pray for their children, nor do nor can they heartily instruct them; they do not after agodly manner restrain them from evil, nor do they keep them fromevil company. They are not grieved at, nor yet do they forewarntheir children to beware of such evil actions that are abominationto God and to all good men. They let their children break thesabbath, swear, lie, be wicked and vain. They commend not to theirchildren a holy life, nor set a good example before their eyes. No, they do in all things contrary: estranging of their childrenwhat they can, from the love of God and all good men, so soon asthey are born. Therefore it is a very great judgment of God uponchildren, 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 onething, 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 sufferhis wife to go out to hear such godly ministers as she liked, butsaid, if she did, she had as good never come home any more. Didhe 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 goingto hear a sermon, and Mr. Badman was unwilling she should; butshe at that time, as it seems, did put on more courage than shewas wont; and, therefore, after she had spent upon him a greatmany fair words and entreaties, if perhaps she might have prevailedby them, but all to no purpose at all, at last she said she wouldgo, and rendered this reason for it: I have a husband, but alsoa 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 hisown appointments. I have a husband, but also a soul, and my soulought to be more unto me than all the world besides. This soulof mine I will look after, care for, and, if I can, provide it aheaven for its habitation. You are commanded to love me, as youlove your own body, and so do I love you; but I tell you true, Iprefer 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 intoa fearful rage, and sware moreover that if she did go, he wouldmake both her and all her damnable brotherhood, for so he waspleased 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 turninformer, [40] and so either weary out those that she loved frommeeting together to worship God, or make them pay dearly for theirso doing, the which, if he did, he knew it would vex every veinof 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 hisneighbours, and so he had that little wit in his anger, that herefrained himself and did it not. But, as I said, he had maliceand envy enough in his heart to have made him to do it, only hethought it would worst him in his trade; yet these three thingshe would be doing: 1. He would be putting of others on to molestand abuse her friends. 2. He would be glad when he heard that anymischief befel them. 3. And would laugh at her when he saw hertroubled for them. And now I have told you Mr. Badman's way as tothis. 

ATTEN. But was he not afraid of the judgments of God that did flyabout at that time?

WISE. He regarded not the judgment nor mercy of God, for hadhe at all done that he could not have done as he did. But whatjudgments do you mean?

ATTEN. Such judgments, that if Mr. Badman himself had taken butsober notice of, they might have made him a hung down his ears. 

WISE. Why, have you heard of any such persons that the judgmentsof God have overtaken. 

ATTEN. Yes, and so, I believe, have you too, though you make sostrange about it. 

WISE. I have so indeed, to my astonishment and wonder. 

ATTEN. Pray, therefore, if you please, tell me what it is, as tothis, that you know; and then, perhaps, I may also say somethingto you of the same. 

WISE. In our town there was one W. S. , a man of a very wickedlife; and he, when there seemed to be countenance given to it, would needs turn informer. Well, so he did, and was as diligent inhis business as most of them could be; he would watch of nights, climb trees, and range the woods of days, if possible, to findout the meeters, for then they were forced to meet in the fields;yea, he would curse them bitterly, and swear most fearfully whathe would do to them when he found them. Well, after he had goneon like a bedlam in his course awhile, and had done some mischiefsto the people, he was stricken by the hand of God, and that inthis manner: 1. Although he had his tongue naturally at will, nowhe was taken with a flattering in his speech, and could not forweeks 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-waydown to the ground. 3. Then he had such a weakness in the backsinews of his neck, that ofttimes he could not look up before him, unless he clapped his hand hard upon his forehead, and held uphis head that way, by strength of hand. 4. After this his speechwent quite away, and he could speak no more than a swine or abear. Therefore, like one of them, he would gruntle and make anugly noise, according as he was offended, or pleased, or wouldhave anything done, &c. 

In this posture he continued for the space of half a year orthereabouts, all the while otherwise well, and could go about hisbusiness, save once that he had a fall from the bell as it hangsin our steeple, which it was a wonder it did not kill him. Butafter that he also walked about, until God had made a sufficientspectacle of his judgment of his sin, and then on a sudden he wasstricken, and died miserably; and so there was an end of him andhis doings. 

I will tell you of another. About four miles from St. Neots, therewas 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 didmuch distress some people, and had perfected his informations soeffectually against some, that there was nothing further to do butfor the constables to make distress on the people, that he mighthave the money or goods; and, as I heard, he hastened them muchto do it. Now, while he was in the heat of his work, as he stoodone day by the fire-side, he had, it should seem, a mind to a sopin the pan, for the spit was then at the fire, so he went to makehim one; but behold, a dog, some say his own dog, took distasteat 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, andthat a dreadful one too. For my relator said that he lay in sucha condition by this bite, as the beginning, until his flesh rottedfrom off him before he went out of the world. But what need Iinstance in particular persons; when the judgment of God againstthis kind of people was made manifest, I think I may say, if notin all, yet in most of the counties in England where such poorcreatures were. But I would, if it had been the will of God, thatneither 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 tellthem; but let us leave those that are behind to others, or to thecoming of Christ, who then will justify or condemn them, as themerit of their work shall require; or if they repented, and foundmercy, I shall be glad when I know it, for I wish not a curse tothe 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 inmind that there is a God that judgeth in the earth, and that dothnot always forget nor defer to hear the cry of the destitute; theyalso carry along with them both caution and counsel to those thatare the survivors of such. Let us tremble at the judgments ofGod, and be afraid of sinning against him, and it shall be ourprotection. It shall go well with them that fear God, that fearbefore him. 

ATTEN. Well, Sir, as you have intimated, so I think we have, inthis place, spoken enough about these kind of men; if you please, let us return again to Mr. Badman himself, if you have any moreto say of him. 

WISE. More! we have yet scarce thoroughly begun with anythingthat we have said. All the particulars are in themselves so fullof badness, that we have rather only looked in them, than indeedsaid anything to them; but we will pass them and proceed. You haveheard of the sins of his youth, of his apprenticeship, and how heset up, and married, and what a life he hath led his wife; and nowI will tell you some more of his pranks. He had the very knackfor knavery; had he, as I said before, been bound to serve anapprenticeship to all these things, he could not have been morecunning, he could not have been more artificial at it. 

ATTEN. Nor perhaps so artificially neither. For as none can teachgoodness 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 hislife. But, pray, Sir, make a beginning. 

WISE. Well, so I will. You may remember that I told you what acondition he was in for money before he did marry, and how he gota rich wife, with whose money he paid his debts. How, when he hadpaid his debts, he having some money left, he sets up again asbriskly as ever, keeps a great shop, drives a great trade, and runsagain a great way into debt; but now not into the debt of one ortwo, but into the debt of many, so that at last he came to owesome thousands, and thus he went on a good while. And, to pursuehis 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, sayas they, that is, if he listed; and then he would list, when heperceived that by so doing he might either make them his customersor creditors for his commodities. If he dealt with honest men, as with some honest men he did, then he would be as they, talk asthey, seem to be sober as they, talk of justice and religion asthey, and against debauchery as they; yea, and would too seemto show a dislike of them that said, did, or were otherwise thanhonest. 

Again, when he did light among those that were bad, then he wouldbe as they, but yet more close and cautiously, except they weresure 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 goodmen, so could he; if they railed on religion, so could he; ifthey talked beastly, vainly, idly, so would he; if they were fordrinking, swearing, whoring, or any the like villainies, so washe. This was now the path he trod in, and could do all artificiallyas any man alive. And now he thought himself a perfect man, hethought 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 anatheist can do this. I say it cannot be but that the man that issuch as this Mr. Badman must be a rank and stinking atheist, forhe that believes that there is either God or devil, heaven orhell, or death and judgment after, cannot do as Mr. Badman did; Imean if he could do these things without reluctancy and check ofconscience, yea, if he had not sorrow and remorse for such abominablesins as these. 

WISE. Nay, he was so far off from reluctances and remorse ofconscience for these things, that he counted them the excellencyof his attainments, the quintessence of his wit, his rare andsingular virtues, such as but few besides himself could be themasters of. Therefore, as for those that made boggle and stop atthings, and that could not in conscience, and for fear of deathand judgment, do such things as he, he would call them fools andnoddies, [42] and charge them for being frighted with the talk ofunseen bugbears, and would encourage them, if they would be menindeed, to labour after the attainment of this his excellent art. He would oftentimes please himself with the thoughts of what hecould do in this matter, saying within himself, I can be religiousand irreligious, I can be anything or nothing; I can swear, andspeak against swearing; I can lie, and speak against lying; I candrink, wench, be unclean, and defraud, and not be troubled for it. Now I enjoy myself, and am master of mine own ways, and not theyof me. This I have attained with much study, great care, and morepains. But this his talk should be only with himself, to his wife, who he knew durst not divulge it, or among his intimates, to whomhe knew he might say any thing. 

ATTEN. Did I call him before an atheist? I may call him now adevil, or a man possessed with one, if not with many. I think thatthere 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 Chron28:22). And of Ahab, that he sold 'himself to work wickedness'(1 Kings 21:25). And of the men of Sodom, that they 'were sinnersbefore the Lord exceedingly' (Gen 13:13). 

WISE. An atheist he was no doubt, if there be such a thing asan atheist in the world; but for all his brags of perfection andsecurity in his wickedness, I believe that at times God did letdown fire from heaven into his conscience (Job 21:17). True, Ibelieve he would quickly put it out again, and grow more wickedand 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 suchin the world, except you mean as to the degree of wickedness untowhich he had attained. For otherwise, no doubt, there is abundance ofsuch as he; men of the same mind, of the same principles, and ofthe same conscience too, to put them into practice. Yea, I believethat there are many that are endeavouring to attain to the samepitch of wickedness, and all them are such as he in the judgmentof the law, nor will their want of hellish wit to attain theretoexcuse them at the day of judgment. You know that in all sciencesome are more arch than some, and so it is in the art as well asin the practice of wickedness, some are two-fold and some seven-foldmore the children of hell than others--and yet all the childrenof hell--else they would all be masters, and none scholars in theschool of wickedness. But there must be masters, and there mustbe learners; Mr. Badman was a master in this art, and thereforeit 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, thoughthey 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 sowickedly. But Mr. Badman wanted not a wicked head to contrive, aswell as a wicked heart to do his wickedness. 

WISE. True, but yet I say such men shall at the day of judgment bejudged, not only for what they are, but also for what they wouldbe. For if 'the thought of foolishness is sin, ' doubtless thedesire of foolishness is more sin; and if the desire be more, theendeavour after it must needs be more and more (Psa 24:9). Hethen that is not an artificial atheist and transgressor, yet if hedesires to be so, if he endeavoureth to be so, he shall be judgedand 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 awoman to lust after her, hath committed adultery with her alreadyin his heart' (Matt 5:28). By the same rule, he that would stealdoth steal he that would cheat, doth cheat; he that would swear, doth swear; and he that would commit adultery, doth do so. For Godjudgeth men according to the working of their minds, and saith, 'As he thinketh, so is he' (Prov 23:7). That is, so is he inhis heart, in his intentions, in his desires, in his endeavours;and God's law, I say, lays hold of the desires, intentions, andendeavours, 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 hisdesires to be such a wicked one. 

ATTEN. But this height of wickedness in Mr. Badman will not yetout of my mind. This hard, desperate, or, what shall I call it, diabolical frame of heart, was in him a foundation, a ground-workto all acts and deeds that were evil. 

WISE. The heart, and the desperate wickedness of it, is the foundationand ground-work of all. Atheism, professed and practical, springboth out of the heart, yea, and all manner of evil besides. Forthey be not bad deeds that make a bad man, but he is already abad man that doth bad deeds. A man must be wicked before he cando wickedness. 'Wickedness proceedeth form the wicked' (1 Sam24:13). It is an evil tree that bars evil fruit. Men gather nograpes of thorns; the heart therefore must be evil before the mancan 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 geta wife by dissimulation, and to abuse her so like a villain whenhe 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 heartof men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evileye, blasphemy, pride, foolishness: all these things come fromwithin and defile the man' (Mark 7:20-23). And a man, as hisnaughty mind inclines him, makes use of these, or any of these, togratify his lust, to promote his designs, to revenge his malice, to enrich, or to wallow himself in the foolish pleasures andpastimes of this life. And all these did Mr. Badman do, even tothe 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 whathe would, having married a wife with so much money. 

WISE. Hold you there; some of Mr. Badman's sins were costly, ashis drinking, and whoring, and keeping other bad company; thoughhe was a man that had ways too many to get money, as well as waystoo many to spend it. 

ATTEN. Had he then such a good trade, for all he was such a badman? Or was his calling so gainful to him as always to keep hispurse's belly full, though he was himself a great spender?

WISE. No, it was not his trade that did it, though he had a prettytrade too. He had another way to get money, and that by hatfulsand 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 havemuttered as if he could ride out now and then, about nobody buthimself knew what, over night, and come home all dirty and wearynext morning. But that is not the thing I aim at. 

ATTEN. Pray let me know it, if you think it convenient that Ishould. 

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, andget hatfuls of money by breaking. 

ATTEN. But what do you mean by Mr. Badman's breaking? You speakmystically, do you not?

WISE. No, no, I speak plainly. Or, if you will have it in plainerlanguage, it is this;--when Mr. Badman had swaggered and whoredaway most of his wife's portion, he began to feel that he couldnot much longer stand upon his legs in this course of life andkeep up his trade and repute--such as he had--in the world, butby the new engine of breaking. Wherefore upon a time he gives agreat and sudden rush into several men's debts, to the value ofabout four or five thousand pounds, driving at the same time avery great trade, by selling many things for less than they costhim, to get him custom, therewith to blind his creditors' eyes. His creditors therefore seeing that he had a great employ, anddreaming that it must needs at length turn to a very good accountto them, trusted him freely without mistrust, and so did otherstoo, to the value of what was mentioned before. Well, when Mr. Badman had well feathered his nest with other men's goods andmoney, after a little time he breaks. And by and by it was noisedabroad that Mr. Badman had shut up shop, was gone, and couldtrade no longer. Now by that time his breaking was come to hiscreditors' ears, he had by craft and knavery made so sure of whathe had, that his creditors could not touch a penny. Well, when hehad done, he sends his mournful sugared letters to his creditors, to let them understand what had happened unto him, and desired themnot to be severe with him, for he bore towards all men an honestmind, and would pay so far as he was able. Now he sends his lettersby a man confederate with him, who could make both the worst andbest of Mr. Badman's case; the best for Mr. Badman and the worstfor his creditors. So when he comes to them he both bemoans themand condoles Mr. Badman's condition, telling of them that, withouta speedy bringing of things to a conclusion, Mr. Badman would beable to make them no satisfaction, but at present he both couldand would, and that to the utmost of his power, and to that endhe desired that they would come over to him. Well, his creditorsappoint him a time and come over, and he, meanwhile, authorizesanother to treat with them, but will not be seen himself, unlessit was on a Sunday, lest they should snap him with a writ. Sohis deputed friend treats with them about their concern with Mr. Badman, first telling them of the great care that Mr. Badman tookto satisfy them and all men for whatsoever he owed, as far as inhim lay, and how little he thought a while since to be in thislow condition. He pleaded also the greatness of his charge, thegreatness of taxes, the badness of the times, and the great lossesthat he had by many of his customers; some of which died in hisdebt, others were run away, and for many that were alive he neverexpected a farthing from them. Yet nevertheless he would showhimself an honest man, and would pay as far as he was able; andif they were willing to come to terms, he would make a compositionwith them, for he was not able to pay them all. The creditors askedwhat he would give? It was replied, Half-a-crown in the pound. At this they began to huff, and he to renew his complaint andentreaty, but the creditors would not hear, and so for that timetheir meeting without success broke up. But after his creditorswere in cool blood, and admitting of second thoughts, and fearinglest delays should make them lose all, they admit of a seconddebate, come together again, and, by many worlds and great ado, theyobtained 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 outa doors again, and be a better man than when he shut up shop, byseveral 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 timefor a man to play the knave. He did it of a wicked mind, to defraudand beguile his creditors. He had wherewithal of his father, andalso by his wife, to have lived upon, with lawful labour, like anhonest man. He had also, when he made this wicked break, thoughhe had been a profuse and prodigal spender, to have paid hiscreditors their own to a farthing. But had he done so, he had notdone like himself, like Mr. Badman; had he, I say, dealt like anhonest man, he had then gone out of Mr. Badman's road. He didit therefore of a dishonest mind, and to a wicked end; to wit, that he might have wherewithal, howsoever unlawfully gotten, tofollow his cups and queans, [44] and to live in the full swing ofhis 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 nothingelse but a more neat way of thieving, of picking of pockets, ofbreaking open of shops, and of taking from men what one has nothingto do with. But though it seem easy, it is hard to learn; no manthat has conscience to God or man, can ever be his crafts-masterin 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 makemen send their goods to his shop, and then be glad to take a pennyfor that which he had promised, before it came thither, to givethem a groat: I say, he could make them glad to take a crown fora pound's worth, and a thousand for that for which he had promisedbefore 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; forconscience, the least spark of a good conscience, cannot endurethis. 

ATTEN. Before we go any further in Mr. Badman's matters, letme desire you, if you please, to give me an answer to these twoquestions. 1. What do you find in the Word of God against such apractice as this of Mr. Badman's is? 2. What would you have a mando that is in his creditor's debt, and can neither pay him whathe owes him, nor go on in a trade any longer?

WISE. I will answer you as well as I can. And first, to the firstof your questions; to wit, What I find in the Word of God againstsuch a practice as this of Mr. Badman's is. 

The Word of God doth forbid this wickedness; and to make it themore odious in our eyes, it joins it with theft and robbery. 'Thoushalt 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 defraudthy 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 ofwickedness, and therefore a double sin. A man cannot do this greatwickedness on a sudden, and through a violent assault of Satan. He that will commit this sin, must have time to deliberate, thatby invention he may make it formidable, and that with lies andhigh dissimulations. He that commits this wickedness, must firsthatch it upon his bed, beat his head about it, and lay his plotstrong. So that to the completing of such a wickedness, there mustbe adjoined many sins, and they too must go hand in hand until itbe completed. But what saith the scripture? 'Let no man go beyondand defraud his brother in any matter: because that the Lord isthe avenger of all such' (1 Thess 4:6). But this kind of breakingis 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 mybrother, and to pick his pocket, and that with his consent. Whichdoth not therefore mitigate, but so much the more greaten, and makeodious the offence. For men that are thus wilily abused, cannothelp themselves; they are taken in a deceitful net. But God willhere concern himself, he will be the avenger, he will be theavenger of all such either here, or in another world. 

And this, the apostle testifies again, where he saith, 'But he thatdoeth wrong, shall receive for the wrong which he hath done; andthere is no respect of persons' (Col 3:25). That is, there isno man, be he what he will, if he will be guilty of this sin, ofgoing beyond, of beguiling of, and doing wrong to his brother, but God will call him to an account for it, and will pay him withvengeance for it too; for 'there is no respect of persons. '

I might add, that this sin of wronging, of going beyond, anddefrauding of my neighbour, it is like that first prank that thedevil played with our first parents, as the altar that Uriahbuilt of Ahaz, was taken from the fashion of that that stood atDamascus, to be the very pattern of it. The serpent beguiled me, says Eve; Mr. Badman beguiles his creditors. The serpent beguiledEve with lying promises of gain; and so did Mr. Badman beguile hiscreditors. The serpent said one thing and meant another, when hebeguiled 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 fromGod, the Word, or good men; and this did Mr. Badman. 

And now to your second question; to wit, what I would have a mando 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 himnot run one penny further in his creditors' debt, for that cannotbe done with good conscience. He that knows he cannot pay, and yetwill run into debt; does knowingly wrong and defraud his neighbour, and falls under that sentence of the Word of God, 'The wickedborroweth, and payeth not again' (Psa 37:21). Yea, worse, heborrows, though at the very same time he knows that he cannot payagain. 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 hewas brought into such a condition that he could not pay his justdebts. To wit, whether it was by his own remissness in his calling, by living too high in diet or apparel, by lending too lavishinglythat which was none of his own, to his loss; or whether by theimmediate hand and judgment of God. 

If by searching he finds that this is come upon him throughremissness in his calling, extravagancies in his family, or thelike; let him labour for a sense of his sin and wickedness, forhe has sinned against the Lord. First, in his being slothful inbusiness, and in not providing, to wit, of his own, by the sweatof his brow, or other honest ways, for those of his own house (Rom12:11; 1 Tim 5:8). And, secondly, in being lavishing in diet andapparel in the family, or in lending to others that which was noneof his own. This cannot be done with good conscience. It is bothagainst reason and nature, and therefore must be a sin againstGod. I say therefore, if thus this debtor hath done, if ever hewould live quietly in conscience, and comfortably in his conditionfor the future, let him humble himself before God, and repentof this his wickedness. For 'he that is slothful in his work, isbrother to him that is a great waster' (Prov 18:9). To be slothfuland a waster too, is to be as it were a double sinner. 

But again, as this man should inquire into these things, so heshould also into this, How came I into this way of dealing inwhich I have now miscarried? Is it a way that my parents broughtme up in, put me apprentice to, or that by providence I was firstthrust into? Or is it a way into which I have twisted myself, asnot being contented with my first lot, that by God and my parentsI was cast into? This ought duly to be considered, and if uponsearch a man shall find that he is out of the place and callinginto which he was put by his parents, or the providence of God, and has miscarried in a new way, that through pride and dislike ofhis first state he has chose rather to embrace; his miscarriageis his sin, the fruit of his pride, and a token of the judgmentof God upon him for his leaving of his first state. And for thishe ought, as for the former, to be humble and penitent before theLord, But if by search, he finds that his poverty came by none ofthese; if by honest search, he finds it so, and can say with goodconscience, I went not out of my place and state in which God byhis providence had put me; but have abode with God in the callingwherein I was called, and have wrought hard, and fared meanly, been civilly apparelled, and have not directly nor indirectlymade away with my creditors' goods; then has his fall come uponhim by the immediate hand of God, whether by visible or invisibleways. For sometimes it comes by visible ways, to wit, by fire, bythieves, 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 theygo. Well, now suppose that a man, by an immediate hand of God, isbrought to a morsel of bread, what must he do now?

I answer: His surest way is still to think, that this is the fruitof some sin, though possibly not sin in the management of hiscalling, yet of some other sin. 'God casteth away the substanceof the wicked' (Prov 10:3). Therefore let him still humble himselfbefore his God, because his hand is upon him, and say, What sinis 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 causeof this judgment; for God 'doth not afflict willingly nor grievethe children of men' (Lam 3:33). Either the heart is too much setupon 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 dealwith thee. 

Thirdly, This thus done, let that man again consider thus withhimself: perhaps God is now changing of my condition and state inthe world; he has let me live in fashion, in fulness, and abundanceof 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 fatpasture, I did there lift up the heel (Deut 32:15). Therefore hewill now turn me into hard commons, that with leanness, and hunger, and meanness, and want, I may spend the rest of my days. But lethim do this without murmuring and repining; let him do it in agodly manner, submitting himself to the judgment of God. 'Let therich rejoice in that he is made low' (James 1:9, 10). 

This is duty, and it may be privilege to those that are under thishand of God. And for thy encouragement to this hard work, for thisis a hard work, consider of these four things. 1. This is rightlying down under God's hand, and the way to be exalted in God'stime. When God would have Job embrace the dunghill, he embracesit, and says, 'The Lord gave, and the Lord hath taken away, blessedbe the name of the Lord' (Job 1:21). 2. Consider, that there areblessings also that attend a low condition, more than all the worldare aware of. [45] A poor condition has preventing mercy attendingof it. The poor, because they are poor, are not capable of sinningagainst God as the rich man does (Psa 49:6). 3. The poor can moreclearly see himself preserved by the providence of God than therich, for he trusteth in the abundance of his riches. 4. It may beGod 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 promisedto them that love him?' (James 2:5). 

I am persuaded if men upon whom this hand of God is, would thusquietly lie down and humble themselves under it, they would findmore peace, yea more blessing of God attending them in it, thanthe most of men are aware of. But this is a hard chapter, andtherefore I do not expect that many should either read it withpleasure, or desire to take my counsel. 

Having thus spoken to the broken man, with reference to his ownself, I will now speak to him as he stands related to his creditors. In the next place therefore, let him fall upon the most honestway 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 andunfeignedly ask them forgiveness for the wrong that he has donethem. 2. Let him proffer them ALL, and the whole ALL that ever hehas in the world; let him hide nothing, let him strip himself tohis raiment for them; let him not keep a ring, a spoon, or anythingfrom them. 3. If none of these two will satisfy them, let himproffer them his body, to be at their dispose, to wit, either toabide imprisonment at their pleasure, or to be at their service, till by labour and travel he hath made them such amends as theyin reason think fit, only reserving something for the succour ofhis poor and distressed family out of his labour, which in reason, and conscience, and nature, he is bound also to take care of. Thusshall he make them what amends he is able, for the wrong that hehath done them in wasting and spending of their estates. 

By thus doing, he submits himself to God's rod, commits himselfto the dispose of his providence; yea, by thus doing, he casteththe lot of his present and future condition into the lap[46] ofhis 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 takethat which he hath for satisfaction, or to lay his body underaffliction, this way or that, according to law; can he, I say, thus leave the whole dispose to God, let the issue be what itwill, that man shall have peace in his mind afterward. And thecomforts of that state, which will be comforts that attend equity, justice, and duty, will be more unto him, because more accordingto godliness, than can be the comforts that are the fruits ofinjustice, fraudulency, and deceit. Besides, this is the way toengage God to favour him by the sentence of his creditors; forHE can entreat them to use him kindly, and he will do it when hisways are pleasing in his sight (Jer 15:10, 11). When a man's waysplease the Lord, he maketh even his enemies to be at peace withhim (Prov 16:7). And surely, for a man to seek to make restitutionfor 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, andwith reference to that thing, that a man can at this time be foundactive in. 

But he that doth otherwise, abides in his sin, refuses to be disposedof by the providence of God, chooseth an high estate, though notattained in God's way; when God's will is that he should descendinto a low one. Yea, he desperately saith in his heart and actions, I will be mine own chooser, and that in mine own way, whateverhappens 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, thislesson, for they as I am are guilty of breaking; yea, I am apt tothink, of that which you call my knavish way of breaking, to wit, of breaking before they have need to break. But if not so, yetthey 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 thatthey have the art to plead for a composition, is very well knownto men; and that is usual with them to hide their linen, theirplate, their jewels, and it is to be thought, sometimes money andgoods besides, is as common as four eggs a penny. [47] and thusthey beguile men, debauch their consciences, sin against theirprofession, and make, it is to be feared, their lusts in allthis, and the fulfilling of them their end. I say, if Mr. Badmanwas 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 goodconscience, no man that either feareth God, regardeth the creditof religion, the peace of God's people, or the salvation of hisown soul, will do thus. Professors such, perhaps, there may be, and who upon earth can help it? Jades there be of all colours. Ifmen will profess, and make their profession a stalking-horse tobeguile their neighbours of their estates, as Mr. Badman himselfdid, when he beguiled her that now is with sorrow his wife, whocan help it? The churches of old were pestered with such, andtherefore no marvel if these perilous difficult times be so. Butmark how the apostle words it: 'Nay, ye do wrong, and defraud, and that your brethren. Know ye not that the unrighteous shall notinherit the kingdom of God? Be not deceived, neither fornicators, nor idolators, nor adulterers, nor effeminate, nor abusers ofthemselves 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 professiondeliver them from the censure of the godly, when they shall bemanifest such to be. But their profession we cannot help. How canwe help it, if men should ascribe to themselves the title of holyones, godly ones, zealous ones, self-denying ones, or any othersuch glorious title? and while they thus call themselves, theyshould be the veriest rogues for all evil, sin, and villainyimaginable, who could help it? True, they are a scandal toreligion, 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 tothem through whom they come (Matt 18:6-8). Let such professorstherefore be disowned by all true Christians, and let them bereckoned among those base men of the world, which, by such actions, they most resemble. They are Mr. Badman's kindred. For they are ashame to religion, I say, these slithy, [48] rob-shop, pick-pocketmen, they are a shame to religion, and religious men shouldbe ashamed of them. God puts such an one among the fools of theworld, therefore let not Christians put them among those that arewise for heaven. 'As the partridge sitteth on eggs, and hatcheththem not, so he that getteth riches, and not by right, shall leavethem 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, andtherefore must look to fall by this judgment. 

A professor! and practice such villainies as these! such a oneis not worthy to bear that name any longer. We may say to such asthe prophet spake to their like, to wit, to the rebellious thatwere 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 ofGod, to lead your lives hereafter: 'but pollute God's holy nameno more with your gifts, and with your idols. '

Go, professors, go; leave off profession, unless you will leadyour lives according to your profession. Better never profess, than to make profession a stalking-horse to sin, deceit, to thedevil, and hell. The ground and rules of religion allow not anysuch thing: 'receive us, ' says the apostle, 'we have wronged noman, we have corrupted no man, we have defrauded no man' (2 Cor7:2). Intimating that those that are guilty of wronging, corrupting, or defrauding of any, should not be admitted to the fellowship ofsaints, no, nor into the common catalogue of brethren with them. Nor can men with all their rhetoric, and eloquent speaking, provethemselves fit for the kingdom of heaven, or men of good conscienceon earth. O that godly plea of Samuel: 'Behold here I am, ' sayshe, 'witness against me, before the Lord, and before his anointed, whose ox have I taken? or whose ass have I taken? or whom have Idefrauded? whom have I oppressed?' &c. (1 Sam 12:3). This was todo like a man of good conscience indeed (Matt 10:19). And in thishis appeal, he was so justified in the consciences of the wholecongregation, that they could not but with one voice, as with onemouth, 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 notowe any man anything but love. A professor should provide things, not of other men's but of his own, of his own honest getting, andthat not only in the sight of God, but of all men; that he mayadorn the doctrine of God our Saviour in all things. 

ATTEN. But suppose God should blow upon a professor in his estateand calling, and he should be run out before he is aware, must hebe accounted to be like Mr. Badman, and lie under the same reproachas he?

WISE. No: if he hath dutifully done what he could to avoid it. Itis possible for a ship to sink at sea, notwithstanding the mostfaithful endeavour of the most skilful pilot under heaven. Andthus, as I suppose, it was with the prophet, that left his wifein debt, to the hazarding the slavery of her children by thecreditors (2 Kings 4:1, 2). He was no profuse man, nor one thatwas given to defraud, for the text says he feared God; yet, as Isaid, he was run out more than she could pay. 

If God would blow upon a man, who can help it? (Hagg 1:9). And hewill do so sometimes, because he will change dispensations withme, and because he will try their graces. Yea, also, because hewill overthrow the wicked with his judgments; and all these thingsare seen in Job. But then the consideration of this should bidmen have a care that they be honest, lest this comes upon themfor their sin. It should also bid them beware of launching furtherinto the world, than in an honest way, by ordinary means, they cangodlily make their retreat; for the further in the greater fall. It should also teach them to beg of God his blessing upon theirendeavours, their honest and lawful endeavours. And it shouldput them upon a diligent looking to their steps, that if in theirgoing they should hear the ice crack, they may timely go back again. These things considered, and duly put in practice, if God willblow upon a man, then let him be content, and with Job embrace thedunghill. Let him give unto all their dues, and not fight againstthe providence of God, but humble himself rather under his mightyhand, which comes to strip him naked and bare: for he that dothotherwise fights against God; and declares that he is a strangerto that of Paul; 'I know both how to be abased, and I know how toabound; everywhere and in all things I am instructed both to befull and to be hungry, both to abound and to suffer need' (Phil4:12). 

ATTEN. But Mr. Badman would not, I believe, have put this differencebetwixt things feigned and those that fall of necessity. 

WISE. If he will not, God will, conscience will: and that notthine own only, but the consciences of all those that have seenthe way, and that have known the truth of the condition of sucha one. 

ATTEN. Well: let us at this time leave this matter, and returnagain to Mr. Badman. 

WISE. With all my heart will I proceed to give you a relation ofwhat is yet behind of his life, in order to our discourse of hisdeath. 

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 brieflyas I can, I will pass through what of his life is behind; andagain I shall begin with his fraudulent dealing, as before I haveshowed with his creditors, so now with his customers, and thosethat he had otherwise to deal withal. 

He dealt by deceitful weights and measures. He kept weights tobuy by, and weights to sell by; measures to buy by, and measuresto sell by: those he bought by were too big, those he sold by weretoo little. 

Besides, he could use a thing called slight of hand, if he had todo with other men's weights and measures, and by that means makethem whether he did buy or sell, yea though his customer or chapmanlooked 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 tohis worldly advantage, and their loss. What say you to Mr. Badmannow? And if a question was made of his faithful dealing, he hadhis servants ready, that to his purpose he had brought up, thatwould avouch and swear to his book or word. This was Mr. Badman'spractice. What think you of Mr. Badman now?

ATTEN. Think! Why I can think no other but that he was a man leftto himself, a naughty man; for these, as his other, were naughtythings; if the tree, as indeed it may, ought to be judged, whatit 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 ofGod, the evil of this his practice; and first of his using falseweights 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, doabominate and abhor such wickedness as this. Let a man but lookupon these things as he goes by, and he shall see enough in themfrom 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). Thisis the law of God, and that which all men, according to the law ofthe 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 takesswerving therefrom. 'A false balance is not good' (Prov 20:23). 'Afalse balance is abomination to the Lord' (Prov 11:1). Some havejust weights, but false balances; and by virtue of these falsebalances, by their just weights, they deceive the country. WhereforeGod first of all commands that the balance be made just. A justbalance shalt thou have; else they may be, yea are, deceivers, notwithstanding their just weights. 

Now, having commanded that men have a just balance, and testifyingthat a false one is an abomination to the Lord, he proceedeth alsounto weight and measure. Thou shalt not have in thy bag diversweights, a great and a small; that is, one to buy by, and anotherto sell by, as Mr. Badman had. 'Thou shalt not have in thine housedivers measures, a great and a small. (And these had Mr. Badmanalso. ) But thou shalt have a perfect and just weight; a perfectand just measure shalt thou have, that thy days may be lengthenedin the land which the Lord thy God giveth thee. For all that dosuch 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 theScripture is in this matter. But perhaps it may be objected, thatall this is old law, and therefore hath nothing to do with us underthe New Testament. Not that I think you, neighbour, will objectthus. Well, to this foolish objection, let us make an answer. First, he that makes this objection, if he doth it to overthrowthe authority of those texts, discovereth that himself is firstcousin to Mr. Badman. For a just man is willing to speak reverentlyof those commands. That man therefore hath, I doubt, but littleconscience, if any at all that is good, that thus objecteth againstthe text. But let us look into the New Testament, and there weshall see how Christ confirmeth the same; where he commandeth thatmen make to others good measure, including also that they makegood 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 yourbosom. For with the same measure that ye mete withal, it shallbe measured to you again' (Luke 6:38). To wit, both from God andman. For as God will show his indignation against the false man, by taking away even that he hath, so he will deliver up the falseman to the oppressor, and the extortioner shall catch from him, as well as he hath catched from his neighbour; therefore, anotherscripture saith, 'When thou shalt make an end to deal treacherously, they shall deal treacherously with thee' (Isa 33:1). That the NewTestament also hath an inspection into men's trading, yea, evenwith their weights and measures, is evident from these generalexhortations, 'Defraud not'; 'lie not one to another. ' 'Let no mango beyond his brother in any matter, for the Lord is the avengerof all such. ' 'Whatsoever ye do, do it heartily, as to the Lord, ''doing all in his name, ' 'to his glory'; and the like. All theseinjunctions and commandments do respect our life and conversationamong men, with reference to our dealing, trading, and so, consequently, they forbid false, deceitful, yea, all doings thatare 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 youwhere 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 thehouse of evil doers, such as Mr. Badman's is. 'Are there, ' saiththe prophet, 'yet the treasures of wickedness in the house of thewicked, and the scant measure that is abominable!' (Micah 6:10). Are they there yet, notwithstanding God's forbidding, notwithstandingGod's tokens of anger against those that do such things! O howloth is a wicked man to let go a sweet, a gainful sin, when hehath hold of it! They hold fast deceit, they refuse to let it go. 

2. These deceitful weights and measures are not to be found inthe house of the merciful, but in the house of the cruel; in thehouse of them that love to oppress. 'The balances of deceit arein his hand; he loveth to oppress' (Hosea 12:7). He is given tooppression and cruelty, therefore he useth such wicked things inhis calling. Yea, he is a very cheat, and, as was hinted beforeconcerning Mr. Badman's breaking, so I say now, concerning his usingthese deceitful weights and measures, it is as bad, as base, asto 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 ofhis money. 

3. The deceitful weights and measures are not to be found in thehouse of such as relieve the belly, and that cover the loins ofthe 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 landto fail, saying, When will the new moon be gone, that we may sellcorn? and the Sabbath, that we may set forth wheat, making theephah small, and the shekel great [making the measure small, andthe price great], and falsifying the balances by deceit? That yemay 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 theexcellency of Jacob, Surely I will never forget any of theirworks' (Amos 8:4-8). So detestable and vile a things is this inthe sight of God. 

4. God abominates the thoughts of calling of those that use falseweights and measures, by any other term than that they be impureones, or the like: 'Shall I count them pure, ' saith he, 'with thebag of deceitful weights?' (Micah 6:11). No, by no means, they areimpure ones; their hands are defiled, deceitful gain is in theirhouses, they have gotten what they have by coveting an evilcovetousness, and therefore must and shall be counted among theimpure, among the wicked of the world. 

Thus you see how full and plain the Word of God is against thissin, and them that use it. And therefore Mr. Badman, for that heused by these things thus to rook and cheat his neighbours, isrightly rejected from having his name in and among the catalogueof the godly. 

ATTEN. But I am persuaded that the using of these things, and thedoing by them thus deceitfully, is not counted so great an evilby some. 

WISE. Whether it be counted an evil or a virtue by men, it matterethnot; you see by the Scriptures the judgment of God upon it. Itwas not counted an evil by Mr. Badman, nor is it by any that stillare treading in his steps. But, I say, it is no matter how menesteem of things, let us adhere to the judgment of God. And therather, because when we ourselves have done weighing and measuringto 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 towhom, and of whose actions it shall be thus said by him, 'TEKEL, thou art weighed in the balances, and are found wanting' (Dan5:27). God will then recompense their evil of deceiving upon theirown 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 practicewas to do thus, that some one or more did not find him out, andblame him for this his wickedness. 

WISE. For the generality of people he went away clever with hisknavery. For what with his balance, his false balance, and goodweight, and what with his slight of hand to boot, he beguiledsometimes a little, and sometimes more, most that he had to dealwith; besides, those that use this naughty trade are either suchas blind men with a show of religion, or by hectoring the buyerout by words. I must confess Mr. Badman was not so arch at thefirst; that is, to do it by show of religion; for now he beganto grow threadbare, though some of his brethren are arch enoughthis way, yea, and of his sisters too, for I told you at first thatthere were a great many of them, and never a one of them good;but for hectoring, for swearing, for lying, if these things wouldmake weight and measure, they should not be wanting to Mr. Badman'scustomers. 

ATTEN. Then it seems he kept good weights and a bad balance; wellthat was better than that both should be bad. 

WISE. Not at all. There lay the depth of his deceit; for if anyat any time found fault that he used them hardly, and that theywanted their weight of things, he would reply, Why, did you notsee them weighted? will you not believe your own eyes? if youquestion my weights, pray carry them whither you will, I willmaintain them to be good and just. The same he would say of hisscales, so he blinded all by his balance. 

ATTEN. This is cunning indeed; but as you say, there must be alsosomething done or said to blind therewith, and this I perceiveMr. Badman had. 

WISE. Yes, he had many ways to blind, but he was never clear at itby making a show of religion, though he cheated his wife therewith;for he was, especially by those that dwelt near him, too well knownto do that, though he would bungle at it as well as he could. Butthere are some that are arch villains this way; they shall to viewlive a whole life religiously, and yet shall be guilty of thesemost horrible sins. And yet religion in itself is never the worse, nor yet the true professors of it. But, as Luther says, in thename of God begins all mischief. [50] For hypocrites have no otherway to bring their evils to maturity but by using and mixing thename of God and religion therewith. Thus they become whited walls;for by this white, the white of religion, the dirt of their actionsis hid. Thus also they become graves that appear not, and theythat go over them, that have to do with them, are not aware ofthem, but suffer themselves to be deluded by them. Yea, if thereshall, as there will sometimes, rise a doubt in the heart of thebuyer about the weight and measure he should have, why, he sufferethhis very senses to be also deluded, by recalling of his chapman'sreligion to mind, and thinks verily that not his good chapman buthimself 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 amendsmade, and perhaps fault shall be laid upon servants, &c. And soMr. Cheat shall stand for a right honest man in the eye of hiscustomer, though the next time he shall pick his pocket again. 

Some plead custom for their cheat, as if that could acquit thembefore the tribunal of God. And others say it came to them forso much, and, therefore, another must take it for so much, thoughthere is wanting both as to weight and measure; but in all thesethings there are juggles; or if not, such must know that 'thatwhich is altogether just, ' they must do (Deut 16:20). Supposethat I be cheated myself with a brass half-crown, must I thereforecheat another therewith? if this be bad in the whole, it is alsobad in the parts. Therefore, however thou art dealt withal inthy buying, yet thou must deal justly in selling, or thou sinnestagainst thy soul, and art become as Mr. Badman. And know, that apretence to custom is nothing worth. It is not custom, but goodconscience that will help at God's tribunal. 

ATTEN. But I am persuaded that that which is gotten by men thisway doth them but little good. 

WISE. I am of your mind for that, but this is not considered bythose thus minded. For if they can get it, though they get, as wesay, 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 thanthey consider what they shall do in the judgment, at the day ofGod Almighty, for their wrong getting of what they get, and thatis just nothing at all. 

But to give you a more direct answer. This kind of getting is sofar off from doing them little good, that it doth them no goodat all; because thereby they lose their own souls; 'What shallit profit a man if he shall gain the whole world, and lose hisown soul?' (Mark 8:36). He loseth then, he loseth greatly thatgetteth after this fashion. This is the man that is penny-wiseand pound-foolish; this is he that loseth his good sheep for ahalf-penny-worth of tar;[52] that loseth a soul for a little ofthe world. And then what doth he get thereby but loss and damage?Thus he getteth or rather loseth about the world to come. But whatdoth he get in this world, more than travail and sorrow, vexationof 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 mannermay be hastily gotten at the beginning, yet the end thereof shallnot be blessed. They gather it indeed, and think to keep it too, but what says Solomon? God casteth it away. 'The Lord will notsuffer the soul of the righteous to famish; but he casteth awaythe 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 themno good at all; but long, to be sure, they must not have it. ForGod will either take it away in their lifetime, or else in thegeneration following, according to that of Job: 'He, ' the wicked, 'may prepare it, but the just shall put it on, and the innocentshall divide the silver' (Job 27:17). 

Consider that also that it is written in the Proverbs; 'A good manleaveth an inheritance to his children's children, and the wealthof the sinner is laid up for the just' (Prov 13:22). What then dothhe get thereby, that getteth by dishonest means? Why he gettethsin and wrath, hell and damnation, and now tell me how much hedoth get. 

This, I say, is his getting; so that as David says, we may be boldto say too; I beheld the wicked in great prosperity, and presentlyI cursed his habitation; for it cannot prosper with him (Psa 73). Fluster and huff, and make ado for a while he may, but God hathdetermined that both he and it shall melt like grease, and anyobserving man may see it so. Behold the unrighteous man, in a wayof injustice, getteth much, and loadeth himself with thick clay, but anon it withereth, it decayeth and even he, or the generationfollowing decline, and return to beggary. And this Mr. Badman, notwithstanding his cunning and crafty tricks to get money, diddie, nobody can tell whether worth a farthing or no. 

ATTEN. He had all the bad tricks, I think, that it was possiblefor a man to have, to get money; one would think that he shouldhave been rich. 

WISE. You reckon too fast, if you count these all his bad tricksto get money; for he had more besides. If his customers were inhis books, as it should go hard but he would have them there; atleast, if he thought he could make any advantage of them, then, then would he be sure to impose upon them his worst, even very badcommodity, yet set down for it the price that the best was soldat; like those that sold the refuse wheat; or the worst of thewheat; making the shekel great, yet hoisting up the price (Amos8). This was Mr. Badman's way. He would sell goods that cost himnot the best price by far, for as much as he sold his best of allfor. He had also a trick to mingle his commodity, that that whichwas bad might go off with the least mistrust. Besides, if hiscustomers at any time paid him money, let them look to themselves, and to their acquaintances, for he would usually attempt to callfor that payment again, especially if he thought that there werehopes of making a prize thereby, and then to be sure if they couldnot produce good and sufficient ground of the payment, a hundredto one but they paid it again. Sometimes the honest chapman wouldappeal to his servants for proof of the payment of money, but theywere trained up by him to say after his mind, wright or wrong; sothat, relief that way, he could get none. 

ATTEN. It is a bad, yea, an abominable thing for a man to havesuch servants. For by such means a poor customer may be undone, and not know how to help himself. Alas! if the master beso unconscionable, as I perceive Mr. Badman was, to call for hismoney 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 thathundreds of years ago. But what saith the Word of God? 'I willpunish all those that leap on the threshold, which till theirmasters' houses with violence and deceit' (Zeph 1:9). 

Mr. Badman also had this art; could he get a man at advantage, thatis, if his chapman durst not go from him, or if the commodity hewanted could not for the present be conveniently had elsewhere, then let him look to himself, he would surely make his purse-stringscrack; he would exact upon him without any pity or conscience. 

ATTEN. That was extortion, was it not? I pray let me hear yourjudgment of extortion, what it is, and when committed?

WISE. Extortion is a screwing from men more than by the law of Godor men is right; and it is committed sometimes by them in office, about fees, rewards, and the like:[53] but it is most commonlycommitted by men of trade, who without all conscience, when theyhave the advantage, will make a prey of their neighbour. And thuswas Mr. Badman an extortioner; for although he did not exact, andforce away, as bailiffs and clerks have used to do, yet he hadhis opportunities, and such cruelty to make use of them, that hewould often, in his way, be extorting and forcing of money outof his neighbour's pocket. For every man that makes a prey of hisadvantage upon his neighbour's necessities, to force from him morethan in reason and conscience, according to the present pricesof things such commodity is worth, may very well be called anextortioner, and judged for one that hath no inheritance in thekingdom 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 discourseof this, give me leave a little to go on. We have a great manypeople in the country too that live all their days in the practice, and so under the guilt of extortion; people, alas! that thinkscorn 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 ofgrist, a pound of butter, or a cheese for himself, his wife, andpoor children; but dwelling so far from the market, if he goesthither, he shall lose his day's work, which will be eightpence ortenpence 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, youmay have it; but withal they will give him a gripe, perhaps makehim pay as much or more for it at home, as they can get when theyhave carried it five miles to a market, yea, and that too for therefuse of their commodity. But in this the women are especiallyfaulty, in the sale of their butter and cheese, &c. Now this is akind of extortion, it is a making a prey of the necessity of thepoor, it is a grinding of their faces, a buying and selling ofthem. 

But above all, your hucksters, that buy up the poor man's victualsby wholesale, and sell it to him again for unreasonable gains, byretail, 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. Bywholesale, and sell it again, as they call it, by pennyworths, two pennyworths, a halfpennyworth, or the like, to the poor, allthe week after the market is past. 

These, though I will not condemn them all, do, many of them, biteand pinch the poor by this kind of evil dealing. These destroythe poor because he is poor, and that is a grievous sin. 'He thatoppresseth the poor to increase his riches, and he that giveth tothe rich, shall surely come to want. ' Therefore he saith again, 'Rob not the poor because he is poor, neither oppress the afflictedin the gate: for the Lord will plead their cause, and spoil thesoul of them that spoiled them' (Prov 22:16, 22, 23). 

O that he that gripeth and grindeth the face of the poor, wouldtake notice of these two scriptures! Here is threatened thedestruction of the estate, yea and of the soul too, of them thatoppress the poor. Their soul we shall better see where, and in whatcondition that is in, when the day of doom is come; but for theestates of such, they usually quickly moulder; and that sometimesall 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 theycannot so well do it on the market-day, therefore they do it, asI said, when the market is over; for then the poor fall into theirmouths, and are necessitated to have, as they can, for their need, and they are resolved they shall pay soundly for it. Perhaps somewill find fault for my meddling thus with other folks' matters, and for my thus prying into the secrets of their iniquity. Butto such I would say, since such actions are evil, it is time theywere hissed out of the world. For all that do such things offendagainst God, wrong their neighbour, and like Mr. Badman do provokeGod to judgment. 

ATTEN. God knows there is abundance of deceit in the world!

WISE. Deceit! Ay, but I have not told you the thousandth partof it; nor is it my business now to rake to the bottom of thatdunghill. What would you say, if I should anatomize some of thosevile wretches called pawnbrokers, that lend money and goods topoor people, who are by necessity forced to such an inconvenience;and will make, by one trick or other, the interest of what theyso lend amount to thirty, forty, yea sometimes fifty pound by theyear; notwithstanding the principal is secured by a sufficientpawn; which they will keep too at last, if they find any shift tocheat the wretched borrower. 

ATTEN. Say! Why such miscreants are the pest and vermin of thecommonwealth, not fit for the society of men; but methinks by someof those things you discoursed before, you seem to import that itis 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 byhook or crook he can get for his commodity; then I say it is notlawful. 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 fora 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 asidein my dealing with others good conscience to them and to God; butit is not lawful for me, in my dealing with others, to lay asidegood conscience, &c. Therefore it is not lawful for me always tosell my commodity as dear, or for as much as I can. That it is notlawful to lay aside good conscience in our dealings has alreadybeen proved in the former part of our discourse; but that a manmust lay it aside that will sell his commodity always as dear, orfor as much as he can, is plainly manifest thus. 

1. He that will, as is mentioned afore, sell his commodity as dearas he can, must sometimes make a prey of the ignorance of hischapman. But that he cannot do with a good conscience, for thatis to overreach, and to go beyond my chapman, and is forbidden (1Thess 4:6). Therefore he that will sell his commodity as afore, asdear, or for as much as he can, must of necessity lay aside goodconscience. 

2. He that will sell his commodity always as dear as he can, mustneeds sometimes make a prey of his neighbour's necessity; but thathe cannot do with a good conscience, for that is to go beyond anddefraud his neighbour, contrary to 1 Thessalonians 4:6. Thereforehe that will sell his commodity, as afore, as dear, or for as muchas 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 asmuch as he can, must, if need be, make a prey of his neighbour'sfondness; but that a man cannot do with a good conscience, forthat is still a going beyond him, contrary to 1 Thessalonians 4:6. Therefore, he that will sell his commodity as dear, or for as muchas he can, must needs cast off, and lay aside good conscience. 

The same also may be said for buying; no man may always buy ascheap as he can, but must also use good conscience in buying; thewhich he can by no means use and keep, if he buys always as cheapas he can, and that for the reasons urged before. For such willmake a prey of the ignorance, necessity, and fondness of theirchapman, the which they cannot do with a good conscience. WhenAbraham would buy a burying-place of the sons of Heth, thus hesaid unto them: 'Intreat for me to Ephron the son of Zohar, thathe may give me the cave of Macphelah, which he hath--in the endof 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, heabhorred it; it stood not with his religion, credit, nor conscience. So also, when David would buy a field of Ornan the Jebusite, thushe said unto him, 'Grant me the place of this thrashing-floor, that I may build an altar therein unto the Lord; thou shalt grantit me for the full price' (1 Chron 21:22). He also, as Abraham, made conscience of this kind of dealing. He would not lie atcatch[55] to go beyond, no, not the Jebusite, but will give him hisfull price for his field. For he knew that there was wickedness, as in selling too dear, so in buying too cheap, therefore he wouldnot do it. [56]

There ought therefore to be good conscience used, as in sellingso in buying; for it is also unlawful for a man to go beyond or todefraud his neighbour in buying; yea, it is unlawful to do it inany matter, and God will plentifully avenge that wrong, as I alsobefore have forewarned and testified. See also the text, Leviticus25:14. But, Secondly. If it be lawful for me always to sell my commodity asdear, or for as much as I can, then it is lawful for me to dealwith my neighbour without the use of charity. But it is not lawfulfor me to lay aside, or to deal with my neighbour without the useof charity, therefore it is not lawful for me always to sell mycommodity to my neighbour for as much as I can. A man in dealingshould 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 neighbourin my buying and selling, &c. , with him, is evident from thegeneral command--'Let all your things be done with charity' (1Cor 16:14). But that a man cannot live in the exercise of charitythat 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 alwaysas he can, seeks himself, and himself only. But charity seekethnot her own, not her own only (1 Cor 13). So then he that seekshimself, and himself only, as he that sells, as afore, as dear ashe can, does, maketh not use of, nor doth he exercise charity inhis so dealing. 

2. He that selleth his commodity always for as much as he canget, hardeneth his heart against all reasonable entreaties of thebuyer. But he that doth so cannot exercise charity in his dealing;therefore it is not lawful for a man to sell his commodity, asafore, as dear as he can. 

3. If it be lawful for me to sell my commodity, as afore, as dearas I can, then there can be no sin in my trading, how unreasonablysoever 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, thereforeI may not sell my commodity always as dear as I can. 

4. He that sells, as afore, as dear as he can, offereth violenceto the law of nature, for that saith, Do unto all men even asye would that they should do unto you (Matt 7:12). Now, was theseller a buyer, he would not that he of whom he buys should sellhim always as dear as he can, therefore he should not sell sohimself 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 thatinstruction that God hath not given to others, but sealed up inhis hand, to abuse his law, and to wrong his neighbour withal, which indeed is contrary to God (Job 37:7). God hath given theemore skill, more knowledge and understanding in thy commodity, thanhe hath given to him that would buy of thee. But what! canst thouthink that God hath given thee this that thou mightest therebymake a prey of thy neighbour? that thou mightest thereby go beyondand beguile thy neighbour? No, verily, but he hath given thee itfor his help, that thou mightest in this be eyes to the blind, and save thy neighbour from that damage that his ignorance, ornecessity, for fondness[57] would betray him into the hands of (1Cor 10:13). 

6. In all that a man does he should have an eye to the glory ofGod, but that he cannot have that sells his commodity always foras much as he can, for the reasons urged before. 

7. All that a man does he should do 'in the name of the LordJesus' Christ, that is, as being commanded and authorized to doit by him (Col 3:17). But he that selleth always as dear as hecan, cannot so much as pretend to this without horrid blasphemingof that name, because commanded by him to do otherwise. 

8. And lastly, in all that a man does he should have an eye tothe day of judgment, and to the consideration of how his actionswill be esteemed of in that day (Acts 24:15, 16). Therefore thereis 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 hazardof the trial of that day. 'If thou sell aught unto thy neighbour, or buyest aught of thy neighbour's hand, ye shall not oppress oneanother' (Lev 25:14). 

ATTEN. But why do you put in these cautionary words, They mustnot sell always as dear, nor buy always as cheap as they can? Doyou not thereby intimate that a man may sometimes do so?

WISE. I do indeed intimate that sometimes the seller may sell asdear, and the buyer buy as cheap as he can; but this is allowableonly in these cases: when he that sells is a knave, and lays asideall good conscience in selling, or when the buyer is a knave, andlays aside all good conscience in buying. If the buyer thereforelights of a knave, or if the seller lights of a knave, then letthem look to themselves; but yet so as not to lay aside conscience, because he that thou dealest with doth so, but how vile or basesoever the chapman is, do thou keep thy commodity at a reasonableprice; or, if thou buyest, offer reasonable gain for the thing thouwouldst have, and if this will not do with the buyer or seller, then seek thee a more honest chapman. If thou objectest, But Ihave not skill to know when a pennyworth is before me, get somethat have more skill than thyself in that affair, and let them inthat matter dispose of thy money. But if there were no knaves inthe world these objections need not be made. [58]

And thus, my very good neighbour, have I given you a few of myreasons why a man that hath it should not always sell too dearnor buy as cheap as he can, but should use good conscience to Godand charity to his neighbour in both. 

ATTEN. But were some men here to hear you, I believe they wouldlaugh you to scorn. 

WISE. I question not that at all, for so Mr. Badman used to dowhen any man told him of his faults; he used to think himself wiserthan any, and would count, as I have hinted before, that he wasnot arrived to a manly spirit that did stick or boggle at anywickedness. But let Mr. Badman and his fellows laugh, I will barit, and still give them good counsel (Luke 16:13-15). But I willremember also, for my further relief and comfort, that thus theythat were covetous of old served the Son of God himself. It istheir time to laugh now, that they may mourn in time to come (Luke6:25). And I say again, when they have laughed out their laugh, hethat useth not good conscience to God and charity to his neighbourin buying and selling, dwells next door to an infidel, and is nearof kin to Mr. Badman. 

ATTEN. Well, but what will you say to this question? You know thatthere is no settled price set by God upon any commodity that isbought or sold under the sun, but all things that we buy and selldo ebb and flow, as to price, like the tide; how then shall a manof 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 areof Mr. Badman's way, it is also difficult in itself, yet I willendeavour to shape you an answer, and that first to the matter ofthe question, to wit, how a tradesman should, in trading, keep agood conscience; a buyer or seller either. Secondly, how he shouldprepare himself to this work and live in the practice of it. Forthe first, he must observe what hath been said before, to wit, he must have conscience to God, charity to his neighbour, and, Iwill add, much moderation in dealing. Let him therefore keep withinthe bounds of the affirmative of those eight reasons that beforewere urged to prove that men ought not, in their dealing, but todo justly and mercifully betwixt man and man, and then there willbe no great fear of wronging the seller, buyer, or himself. Butparticularly to prepare or instruct a man to this work:--

1. Let the tradesman or others consider that there is not that ingreat gettings and in abundance which the most of men do suppose;for all that a man has over and above what serves for his presentnecessity and supply, serves only to feed the lusts of the eye. For 'what good is there to the owners thereof, saving the beholdingof them with their eyes?' (Eccl 5:11). Men also, many times, in getting of riches, get therewith a snare to their soul (1 Tim6:7-9). But few get good by getting of them. But his considerationMr. Badman could not abide. 

2. Consider that the getting of wealth dishonestly--as he does thatgetteth it without good conscience and charity to his neighbour--isa great offender against God. Hence he says, 'I have smitten minehand at thy dishonest gain which thou hast made' (Eze 22:13). It is a manner of speech that shows anger in the very making ofmention of the crime. Therefore, 3. Consider that a little, honestly gotten, though it may yield theebut a dinner of herbs at a time, will yield more peace therewiththan will a stalled ox ill gotten (Prov 15:17). 'Better is a littlewith 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 tocome (Prov 5:21; Job 14:17). 

5. Be thou sure that thou rememberest that thou knowest not theday of thy death. Remember also that when death comes God willgive thy substance, for the which thou hast laboured, and for thewhich perhaps thou hast hazarded thy soul, to one thou knowestnot 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 carryaway in thine hand. Guilt shall go with thee if thou hast got it[thy substance] dishonestly, and they also to whom thou shalt leaveit shall receive it to their hurt. These things duly considered andmade use of by thee to the preparing of thy heart to thy callingof buying and selling, I come, in the next place, to show thee howthou shouldst live in the practick part of this art. Art thou tobuy 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 itsjust value and worth; for thou canst not do otherwise, knowingly, but of a covetous and wicked mind. Wherefore else are commoditiesovervalued by the seller, and also undervalued by the buyer. 'Itis naught, it is naught, saith the buyer, ' but when he hath gothis bargain he boasteth thereof (Prov 20:14). What hath this mandone now, but lied in the dispraising of his bargain? and why didhe dispraise it, but of a covetous mind to wrong and beguile theseller?

2. Art thou a seller, and do things grow dear? Set not thy hand tohelp or hold them up higher; this cannot be done without wickednessneither, for this is a making of the shekel great (Amos 8:5). Artthou a buyer, and do things grow dear? use no cunning or deceitfullanguage to pull them down, for that cannot be done but wickedlytoo. What then shall we do, will you say? Why I answer, leave thingsto the providence of God, and do thou with moderation submit tohis hand. But since, when they are growing dear, the hand thatupholds the price is, for the time, more strong than that whichwould pull it down; that being the hand of the seller, who lovethto have it dear, especially if it shall rise in his hand. ThereforeI say, do thou take heed and have not a hand in it, the which thoumayest have to thine own and thy neighbour's hurt, these threeways:--

1. By crying out scarcity, scarcity, beyond the truth and state ofthings; especially take heed of doing of this by way of a prognosticfor time to come. It was for this for which he was trodden todeath in the gate of Samaria, that you read of in the second bookof 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. ) Itundervalueth the riches of his goodness, which can make all goodthings to abound towards us. 

2. This wicked thing may be done by hoarding up when the hungerand necessity of the poor calls for it. Now, that God may show hisdislike against this, he doth, as it were, license the people tocurse such a hoarder up--'He that withholdeth corn, the peopleshall curse him, but blessing shall be upon the head of him thatselleth it' (Prov 11:26). 

3. But if things will rise, do thou be grieved, be also moderatein all thy sellings, and be sure let the poor have a pennyworth, and sell thy corn to those in necessity. Which then thou wiltdo when thou showest mercy to the poor in thy selling to him, and when thou, for his sake because he is poor, undersellest themarket. This is to buy and sell with good conscience; thy buyerthou wrongest not, thy conscience thou wrongest not, thyself thouwrongest not, for God will surely recompense thee (Isa 57:6-8). I have spoken concerning corn, but thy duty is to 'let yourmoderation' in all things 'be known unto all men, the Lord is athand' (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 tonight. 

ATTEN. Nay, I am not in any great haste, but I thought you hadeven 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 toall his wickedness this, he was a very proud man, a very proudman. He was exceeding proud and haughty in mind; he looked thatwhat he said ought not, must not be contradicted or opposed. He counted himself as wise as the wisest in the country, as goodas the best, and as beautiful as he that had most of it. He tookgreat delight in praising of himself, and as much in the praisesthat others gave him. He could not abide that any should thinkthemselves above him, or that their wit or personage should byothers be set before his. He had scarce a fellowly carriage forhis equals. But for those that were of an inferior rank, he wouldlook over them in great contempt. And if at any time he had anyremote occasion of having to do with them, he would show greatheight and a very domineering spirit. So that in this it may besaid 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, hisclothes 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 anytwo gross sins that stick closer to men than they. They have, asI may call it, an interest in nature; it likes them because theymost suit its lust and fancies; and therefore no marvel though Mr. Badman was tainted with pride, since he had so wickedly given uphimself 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 bepolluted. For even in childhood, even in little children, pridewill first of all show itself; it is a hasty, an early appearanceof the sin of the soul. It, as I may say, is that corruption thatstrives for predominancy in the heart, and therefore usually comesout first. But though children are so incident to it, yet methinksthose of more years should be ashamed thereof. I might at thefirst have begun with Mr. Badman's pride, only I think it is notthe pride in infancy that begins to make a difference betwixt oneand another, as did, and do those wherewith I began my relationof his life, therefore I passed it over, but now, since he had nomore consideration of himself, and of his vile and sinful state, but to be proud when come to years, I have taken the occasion inthis place to make mention of his pride. 

ATTEN. But pray, if you can remember them, tell me of some placesof scripture that speak against pride. I the rather desire thisbecause that pride is now a reigning sin, and I happen sometimesto 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, nowwhen I tell them of it, unless I bring God's Word too, I doubtthey will laugh me to scorn. 

WISE. Laugh you to scorn! the proud man will laugh you to scornbring to him what text you can, except God shall smite him in hisconscience by the Word. Mr. Badman did use to serve them so thatdid use to tell him of his; and besides, when you have said whatyou can, they will tell you they are not proud, and that you arerather the proud man, else you would not judge, nor so malapertly[59]meddle with other men's matters as you do. Nevertheless, since youdesire it, I will mention two or three texts; they are these:--'Prideand arrogancy--do I hate' (Prov 8:13). 'A man's pride shall bringhim low' (Prov 29:23). 'And he shall bring down their pride' (Isa25:11). 'And all the proud, yea, and all that do wickedly, shallbe stubble, and the day that cometh shall burn them up' (Mal4:1). This last is a dreadful text, it is enough to make a proudman shake. God, saith he, will make the proud ones as stubble; thatis, as fuel for the fire, and the day that cometh shall be likea 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 thatwhich is common to all vile persons. They love this vice, butcare not to bear its name. The drunkard loves the sin, but lovesnot to be called a drunkard. The thief loveth to steal, but cannotabide to be called a thief; the whore loveth to commit uncleanness, but loveth not to be called a whore. And so Mr. Badman loved tobe proud, but could not abide to be called a proud man. The sweetof sin is desirable to polluted and corrupted man, but the namethereof is a blot in his escutcheon. [60]

ATTEN. It is true that you have said; but pray how many sorts ofpride are there?

WISE. There are two sorts of pride: pride of spirit, and pride ofbody. 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 ofthe wicked, is sin' (Prov 21:4). 'The patient in spirit is betterthan the proud in spirit' (Eccl 7:8). Bodily pride the scripturesmention. 'In that day the Lord will take away the bravery of theirtinkling ornaments about their feet, and their cauls, and theirround tires like the moon, the chains and the bracelets, and themufflers, the bonnets, and the ornaments of the legs, and theheadbands, and the tablets, and the earrings, the rings, and nosejewels. [61] the changeable suits of apparel, and the mantles, andthe wimples, and the crisping pins, the glasses, and the fine linen, and the hoods, and the vails' (Isa 3:18-23). By these expressionsit is evident that there is pride of body, as well as pride ofspirit, and that both are sin, and so abominable to the Lord. Butthese texts Mr. Badman could never abide to read; they were to himas 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 tomalign those texts that speak against their vices; for I believethat most ungodly men, where the scriptures are, have a secretantipathy against those words of God that do most plainly andfully rebuke them for their sins. 

WISE. That is out of doubt; and by that antipathy they show thatsin and Satan are more welcome to them than are wholesome instructionsof 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 ofone that is proud?

WISE. Yes, that I will; and first I will show you some symptoms ofpride of heart. Pride of heart is seen by outward things, as prideof body in general is a sign of pride of heart; for all proudgestures of the body flow from pride of heart; therefore Solomonsaith, 'There is a generation, O how lofty are their eyes, andtheir eye-lids are lifted up' (Prov 30:13). And again, there is'that exalteth his gait, ' his going (Prov 17:19). Now, these loftyeyes, 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 heartcomes pride, in all the visible appearances of it (Mark 7). Butmore particularly--

1. Heart pride is discovered by a stretched-out neck, and by mincingas they go. For the wicked, the proud, have a proud neck, a proudfoot, a proud tongue, by which this their going is exalted. Thisis that which makes them look scornfully, speak ruggedly, andcarry it huffingly among their neighbours. 2. A proud heart is apersecuting 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. Acontentious man is a proud man (Prov 13:10). 5. The disdainfulman is a proud man (Psa 119:51). 6. The man that oppresses hisneighbour is a proud man (Psa 119:122). 7. He that hearkeneth notto 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 doththus discover itself (Jer 43:2; Mal 3:15). 

As to bodily pride, it is discovered that is something of it, byall the particulars mentioned before; for though they are saidto be symptoms of pride of heart, yet they are symptoms of thatpride, by their showing of themselves in the body. You know diseasesthat are within are seen ofttimes by outward and visible signs, yet by these very signs even the outside is defiled also. So allthose visible signs of heart pride are signs of bodily pride also. But to come to more outward signs. The putting on of gold, andpearls, and costly array; the plaiting of the hair, the followingof fashions, the seeking by gestures to imitate the proud, eitherby speech, looks, dresses, goings, or other fools' baubles, ofwhich 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 Tim2:9; 1 Peter 3:3-5). 

But Mr. Badman would not allow, by any means, that this shouldbe called pride, but rather neatness, handsomeness, comeliness, cleanliness, &c. , neither would he allow that following of fashionswas 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 fortheir pride, they have turned it again upon the brotherhood ofthose by whom they have been rebuked, saying, Physician, heal thyfriends, look at home among your brotherhood, even among the wisestof 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 muchcause for it. This very answer would Mr. Badman give his wife whenshe, as she would sometimes, reprove him for his pride. We shallhave, says he, great amendments in living now, for the devil isturned 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 anyman to deny. And I doubt not but the same answer is ready in themouths of Mr. Badman's friends; for they may and do see pridedisplay itself in the apparel and carriages of professors, one maysay, almost as much, as among any people in the land, the more isthe pity. Ay, and I fear that even their extravagancies in thishath hardened the heart of many a one, as I perceive it did somewhatthe heart of Mr. Badman himself. For my own part, I have seen manymyself, and those church members too, so decked and bedaubed withtheir fangles[62] and toys, and that when they have been at thesolemn appointments of God in the way of his worship, that I havewondered with what face such painted persons could sit in the placewhere they were without swooning. But certainly the holiness ofGod, and also the pollution of themselves by sin, must need bevery far out of the minds of such people, what profession soeverthey make. 

I have read of a whore's forehead, and I have read of Christianshamefacedness (Jer 3:3; 1 Tim 2:9). I have read of costly array, and of that which becometh women professing godliness, with goodworks (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 someprofessors stink in their places; but now I forbear (Jer 23:15). 

ATTEN. Sir, you seem greatly concerned at this, but what ifI shall say more? It is whispered that some good ministers havecountenanced 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 easilyseen that they tolerate, or at leastwise, wink and connive at suchthings, both in their wives and children. And so 'from the prophetsof Jerusalem is profaneness gone forth into all the land' (Jer23:15). 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, itis a reproach, it is a stumbling block to the blind; for thoughmen be as blind as Mr. Badman himself, yet they can see the foolishlightness that must needs be the bottom of all these apish andwanton 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 ofthe 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 oneslove to have it so. I once talked with a maid by way of reprooffor her fond and gaudy garment. But she told me, The tailor wouldmake it so; when alas! poor proud girl, she gave order to the tailorso to make it. Many make parents, and husbands, and tailors, &c. , the blind to others; but their naughty hearts, and their givingof way thereto, that is the original cause of all these evils. 

ATTEN. Now you are speaking of the cause of pride, pray show meyet 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 beforethat the original fountain of pride is the heart. For out of theheart comes pride; it is, therefore, because they are led by theirhearts, which naturally tend to lift them up in pride. This prideof heart tempts them, and by its deceits overcometh them; yea, itdoth put a bewitching virtue into their peacock's feathers, andthen they are swallowed up with the vanity of them (Oba 3). 

2. Another reason why professors are so proud for those we aretalking of now, is because they are more apt to take exampleby those that are of the world, than they are to take example ofthose that are saints indeed. Pride is of the world. 'For all thatis 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' (1John 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 professorsshould take example for their life by those that are saints indeed, I mean as Peter says; they should take example of those that werein 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 thehair, and of wearing of gold, or of putting on of apparel; but letit be the hidden man of the heart, in that which is not corruptibleeven the ornament of a meek and quiet spirit, which is in thesight of God of great price. For after this manner, in the oldtime, 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 pollutionof their nature. For the remembrance of that must needs keep ushumble, and being kept humble, we shall be at a distance from pride. The proud and the humble are set in opposition; 'God resisteth theproud, but giveth grace unto the humble. ' And can it be imaginedthat a sensible Christian should be a proud one; sense of basenesstends to lay us low, not to lift us up with pride; not with prideof heart, nor pride of life. But when a man begins to forget whathe is, then he, if ever, begins to be proud. Methinks it is oneof the most senseless and ridiculous things in he world that aman should be proud of that which is given him on purpose to coverthe shame of his nakedness with. 

4. Persons that are proud have gotten God and his holiness out oftheir 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 theirsins and shame, they would take but little pleasure in their apishknacks. 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 theyabuse it that bring it to countenance pride. 

Lastly. But what can be the end of those that are proud in thedecking of themselves after their antic manner? Why are they forgoing with their bull's foretops, [63] with their naked shoulders, and paps hanging out like a cow's bag? Why are they for paintingtheir faces, for stretching out their neck, and for putting ofthemselves unto all the formalities which proud fancy leads themto? Is it because they would honour God? because they would adornthe gospel? because they would beautify religion, and make sinnersto fall in love with their own salvation? No, no, it is rather toplease their lusts, to satisfy their wild and extravagant fancies;and I wish none doth it to stir up lust in others, to the end theymay commit uncleanness with them. I believe, whatever is theirend, this is one of the great designs of the devil and I believealso that Satan has drawn more into the sin of uncleanness by thespangling show of fine cloths, than he could possibly have drawnunto it without them. I wonder what it was that of old was calledthe attire of a harlot; certainly it could not be more bewitchingand tempting than are the garments of many professors this day. 

ATTEN. I like what you say very well, and I wish that all the prouddames in England that profess were within the reach and sound ofyour words. 

WISE. What I have said I believe is true; but as for the prouddames in England that profess, they have Moses and the prophets, and if they will not hear them, how then can we hope that theyshould 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 proceedto 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 ofpride. 

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 ofGod. The angels, when they became devils, it was through theirbeing lifted or puffed up with pride (1 Tim 3:6). It is pride alsothat lifteth or puffeth up the heart of the sinner, and so makeshim to bear the very image of the devil. 

2. Pride makes a man so odious in the sight of God, that he shallnot, must not, come nigh his majesty. 'Though the Lord be high, yet hath he respect unto the lowly; but the proud he knoweth afaroff' (Psa 138:6). Pride sets God and the soul at a distance; pridewill not let a man come nigh God, nor God will not let a proudman come nigh unto him. Now this is a dreadful thing. 

3. As pride seest, so it keeps God and the soul at a distance. 'Godresisteth the proud' (James 4:6). Resists, that is, he opposeshim, he trusts him from him, he contemneth his person and all hisperformances. Come unto God's ordinances the proud man may; butcome into his presence, have communion with him, or blessing fromhim, 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 hewill destroy him and his. So he destroyed proud Pharaoh, so hedestroyed proud Korah, and many others. 

5. Pride, where it comes, and is entertained, is a certain forerunnerof some judgment that is not far behind. When pride goes before, shame and destruction will follow after. 'When pride cometh, thencometh shame' (Prov 11:2). 'Pride goeth before destruction, anda haughty spirit before a fall' (Prov 16:18). 

6. Persisting in pride makes the condition of a poor man asremediless as is that of the devils themselves (1 Tim 3:6). Andthis, I fear, was Mr. Badman's condition, and that was the reasonthat he died so as he did; as I shall show you anon. 

But what need I thus talk of the particular actions, or rather theprodigious sins of Mr. Badman, when his whole life, and all hisactions, went, as it were, to the making up one massy body of sin?Instead of believing that there was a God, his mouth, his lifeand actions, declared that he believed no such thing. [65] His'transgression saith within my heart, that there was no fear ofGod before his eyes' (Psa 36:1). Instead of honouring of God, andof giving glory to him for any of his mercies, or under any of hisgood providences toward him, for God is good to all, and lets hissun shine, and his rain fall upon the unthankful and unholy, hewould ascribe the glory to other causes. If they were mercies, he would ascribe them, if the open face of the providence did notgive him the lie, to his own wit, labour, care, industry, cunning, or the like. If they were crosses, he would ascribe them, or countthem the offspring of fortune, ill luck, chance, the ill managementof matters, the ill will of neighbours, or to his wife's beingreligious, 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 prophetsaith, 'Let favour be showed to the wicked, yet will he not learnrighteousness' (Isa 26:10). And again, They returned not to himthat smote them, nor did they seek the Lord of hosts (Isa 9:13). This was Mr. Badman's temper, neither mercies nor judgment wouldmake him seek the Lord. Nay, as another scripture says, 'He wouldnot see the works of God, nor regard the operations of his handseither in mercies or in judgments' (Isa 26:11; Psa 29:5). Butfarther, when by providence he has been cast under the best meansfor his soul--for, as was showed before, he having had a goodmaster, and before him a good father, and after all a good wife, and being sometimes upon a journey, and cast under the hearing ofa good sermon, as he would sometimes for novelty's sake go to heara 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 thescriptures; saying, How do you know them to be the Word of God? Howdo you know that these sayings are true? The scriptures, he wouldsay, were as a nose of wax, and a man may turn them whithersoeverhe lists. One scripture says one thing, and another says the quitecontrary; besides, they make mention of a thousand impossibilities;they are the cause of all dissensions and discords that are inthe land. Therefore you may, would he say, still think what youwill, but in my mind they are best at ease that have least to dowith them. 

Instead of loving and honouring of them that did bear in theirforeheads the name, and in their lives the image of Christ, theyshould be his song, the matter of his jests, and the objects of hisslanders. He would either make a mock at their sober deportment, their gracious language, quiet behavior, or else desperately swearthat they did all in deceit and hypocrisy. He would endeavour torender godly men as odious and contemptible as he could; any liesthat were made by any, to their disgrace, those he would avouchfor truth, and would not endure to be controlled. He was much likethose that the prophet speaks of, that would sit and slander hismother's son (Psa 50:19, 20). Yea, he would speak reproachfully ofhis wife, though his conscience told him, and many would testify, that she was a very virtuous woman. He would also raise slanders ofhis wife's friends himself, affirming that their doctrine tendedto lasciviousness, and that in their assemblies they acted anddid 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 thoseof whom it is thus written; 'Report, say they, and we will reportit' (Jer 20:10). And if he could get any thing by the end that hadscandal in it, if it did but touch professors, how falsely soeverreported, O! then he would glory, laugh, and be glad, and lay itupon the whole party; saying, Hang them rogues, there is not abarrel better herring of all the holy brotherhood of them. Like tolike, 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, andcareful 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 muchabundantly the more careful. 

I do think it was as delightful to Mr. Badman to hear, raise, andtell lies, and lying stories of them that fear the Lord, as itwas for him to go to bed when a weary. But we will at this timelet 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 whatmeekness or gentleness meant, nor did he desire to learn. Hisnatural temper was to be surly, huffy, and rugged, and worse; andhe so gave way to his temper, as to this, that it brought him tobe furious and outrageous in all things, especially against goodnessitself, 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 thebosom of fools' (Eccl 7:9). And, truly, if it be a sign of a foolto have anger rest in his bosom, then was Mr. Badman, notwithstandingthe conceit that he had of his own abilities, a fool of no smallsize. 

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 manis a fool, when anger rests in his bosom; then what is it a signof, think you, when malice and envy rests there? For, to my knowledgeMr. Badman was as malicious and as envious a man as commonly youcan hear of. 

ATTEN. Certainly, malice and envy flow from pride and arrogancy, and they again from ignorance, and ignorance from the devil. AndI 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 soenvious an one, where he set against, that he would swell with itas 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 withhim, or in whatever he had to do with him. His envy was so rank andstrong, that if it at any time turned its head against a man, itwould hardly ever be pulled in again; he would watch over that manto do him mischief, as the cat watches over the mouse to destroyit; yea, he would wait seven years, but he would have an opportunityto hurt him, and when he had it, he would make him feel the weightof his envy. 

Envy is a devilish thing, the scripture intimates that none canstand before it: 'A stone is heavy, and the sand weighty; but afool's wrath is heavier than them both. Wrath is cruel, and angeris outrageous; but who is able to stand before envy?' (Prov 27:3, 4). 

This envy, for the foulness of it, is reckoned among the foulestvillainies that are, as adultery, murder, drunkenness, revellings, witchcrafts, heresies, seditions, &c. (Gal 5:19, 20). Yea, it isso malignant a corruption, that it rots the very bones of him inwhom it dwells. 'A sound heart is the life of the flesh; but envythe rottenness of the bones' (Prov 14:30). 

ATTEN. This envy is the very father and mother of a great manyhideous and prodigious wickednesses. I say, it is the very fatherand mother of them; it both begets them, and also nourishes themup, till they come to their cursed maturity in the bosom of himthat entertains them. 

WISE. You have given it a very right description, in calling of itthe father and mother of a great many other prodigious wickednesses;for it is so venomous and vile a thing that it puts the wholecourse of nature out of order, and makes it fit for nothing butconfusion, and a hold for every evil thing: 'For where envying andstrife is, there is confusion, and every evil work' (James 3:16). Wherefore, I say, you have rightly called it the very fatherand mother of a great many other sins. And now for our furtheredification, 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 thatentertains it. And, 2. As you have also hinted, it is heavier thana stone, than sand; yea, and I will add, it falls like a millstoneupon the head. Therefore, 3. It kills him that throws it, and himat whom it is thrown. 'Envy slayeth the silly one' (Job 5:2). Thatis, him in whom it resides, and him who is its object. 4. It wasthat also that slew Jesus Christ himself; for his adversariespersecuted him through their envy (Matt 27:18; Mark 15:10). 5. Envy was that, by virtue of which Joseph was sold by his brethreninto Egypt (Acts 7:9). 

6. It is envy that hath the hand in making of variance among God'ssaints (Isa 11:13). 7. It is envy in the hearts of sinners, thatstirs them up to trust God's ministers out of their coasts (Acts13:50, 14:6). 8. What shall I say? It is envy that is the verynursery of whisperings, debates, backbitings, slanders, reproaches, murders, &c. 

It is not possible to repeat all the particular fruits of thissinful root. Therefore, it is no marvel that Mr. Badman was suchan ill-natured man, for the great roots of all manner of wickednesswere in him unmortified, unmaimed, untouched. 

ATTEN. But it is a rare case, even this of Mr. Badman, that heshould never in all his life be touched with remorse for hisill-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 meanrepentance for his evils. Yet twice I remember he was under sometrouble of mind about his condition. Once when he broke his legas he came home drunk from the ale-house; and another time when hefell sick, and thought he should die. Besides these two times, Ido 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 houseabout two or three miles from home, and having there drank hardthe greatest part of the day, when night was come, he would stayno longer, but calls for his horse, gets up and like a madman, as drunken persons usually ride, away he goes, as hard as horsecould lay legs to the ground. Thus he rid, till coming to a dirtyplace, where his horse flouncing in, fell, threw his master, andwith his fall broke his leg. So there he lay. But you would notthink how he swore at first. But after a while, he coming tohimself, and feeling by his pain, and the uselessness of his leg, what case he was in, and also fearing that this bout might be hisdeath; he began to cry out after the manner of such, Lord helpme, 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 himhome, 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, OLord, 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 willnot 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 beganhis old game; to wit, to be as bad as he was before. [67] He thenwould send for his old companions; his sluts also would come to hishouse to see him, and with them he would be, as well as he couldfor 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 waslong-suffering towards him; he had deserved it ten thousand timesover. There have been many, as I have heard, and as I have hintedto you before, that have taken their horses when drunk as he; butthey have gone from the pot to the grave; for they have brokentheir necks betwixt the ale-house and home. One hard by us alsodrunk 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 consideringthe heinousness of that sin, and with how many others sins it isaccompanied, as with oaths, blasphemies, lies, revellings, whorings, brawlings, &c. , it is a wonder to me that any that live in thatsin should escape such a blow from Heaven, that should tumble theminto their graves. Besides, when I consider also how, when theyare as drunk as beasts, they, without all fear of danger, will ridelike bedlams and madmen, even as if they did dare God to meddlewith them if he durst, for their being drunk. I say, I wonderthat he doth not withdraw his protecting providences from them, and leave them to those dangers and destructions that by their sinthey have deserved, and that by their bedlam madness they wouldrush themselves into. Only I consider again, that he has appointeda day wherein he will reckon with them, and doth also commonlymake 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 showhis dislike of the sins of men, strikes some of them down with ablow; as the breaking of Mr. Badman's leg, for doubtless that wasa stroke from heaven. 

WISE. It is worth our remark, indeed. It was an open stroke, itfell upon him while he was in the height of his sin; and it looksmuch like to that in Job--'Therefore he knoweth their works, andoverturneth them in the night, so that they are destroyed. Hestriketh them as wicked men in the open sight of others. ' Or, asthe margin reads it, 'in the place of beholders' (Job 34:25, 26). He lays them, with his stroke, in the place of beholders. Therewas 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 brokenhis leg, says one. How did he break it? says another. As he camehome drunk from such an ale-house, said a third. A judgment of Godupon him, said a fourth. This his sin, his shame, and punishment, are all made conspicuous to all that are about him. I will heretell you another story or two. 

I have read, in Mr. Clark's Looking-glass for Sinners, that upona time a certain drunken fellow boasted in his cups that there wasneither heaven nor hell; also he said he believed that man had nosoul, and that, for his own part, he would sell his soul to anythat would buy it. Then did one of his companions buy it of himfor a cup of wine, and presently the devil, in man's shape, boughtit of that man again at the same price; and so, in the presenceof them all, laid hold on the soul-seller, and carried him awaythrough the air, so that he was never more heard of. [68]

He tells us also, that there was one at Salisbury, in the midstof his health, drinking and carousing in a tavern; and he drank ahealth to the devil, saying that if the devil would not come andpledge him, he would not believe that there was either God ordevil. Whereupon his companions, stricken with fear, hastened outof the room; and presently after, hearing a hideous noise, andsmelling 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 neverheard 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 thestreets, saying that his horse would carry him to the devil. Andpresently his horse threw him, and broke his neck. These thingsare worse than the breaking of Mr. Badman's leg; and should be acaution to all of his friends that are living, lest they also fallby their sin into these sad judgments of God. 

But, as I said, Mr. Badman quickly forgot all; his consciencewas choked before his leg was healed. And, therefore, before hewas well of the fruit of one sin, he tempts God to send anotherjudgment to seize upon him. And so he did quickly after. For notmany months after his leg was well, he had a very dangerous fitof sickness, insomuch that now he began to think he must die invery deed. 

CHAPTER XIV. 

[HIS PRETENDED REPENTINGS AND PROMISES OF REFORM WHEN DEATH GRIMLYSTARES 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 couldnot forbear but say so. To my best remembrance, he lay crying outall one night for fear; and at times he would so tremble that hewould make the very bed shake under him. But O! how the thoughtsof death, of hell-fire, and of eternal judgment, did then wrackhis conscience. Fear might be seen in his face, and in his tossingsto and fro; it might also be heard in his words, and be understoodby 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 weretoo weak now to support him from the fears of eternal damnation. 

WISE. Ay! they were too weak indeed. They may serve to stifleconscience, when a man is in the midst of his prosperity; and toharden the heart against all good counsel, when a man is left ofGod, and given up to his reprobate mind. But, alas, atheisticalthoughts, notions, and opinions must shrink and melt away, whenGod sends, yea, comes with sickness to visit the soul of such asinner for his sin. There was a man dwelt about twelve miles offfrom 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 thinkit was not printed. Well, after many days, God struck him withsickness, whereof he died. So, being sick, and musing upon hisformer 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 ittore 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 hischamber one day, he hastily called for pen, ink, and paper; whichwhen 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 abook against Jesus Christ, and against the Holy Scriptures. Andwould also have leaped out of the window of his house, to havekilled himself, but was by them prevented of that; so he died inhis bed, such a death as it was. It will be well if others takewarning by him. [70]

ATTEN. This is a remarkable story. 

WISE. It is as true as remarkable. I had it from them that I darebelieve, who also themselves were eye and ear witnesses; and alsothat catched him in their arms, and saved him, when he would haveleaped 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 didwhen he was sick?

WISE. Did! he did many things which, I am sure, he never thoughtto have done; and which, to be sure, was not looked for of hiswife and children. In this fit of sickness, his thoughts werequite altered about his wife; I say his thoughts, so far as couldbe judged by his words and carriages to her. For now she was hisgood 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 havinga good life to stand by her, while his debaucheries and ungodlylife did always stare him in the face. Now he told her the counselthat she often gave him was good; though he was so bad as not totake it. 

Now he would hear her talk to him, and he would lie sighing by herwhile she so did. Now he would bid her pray for him, that he mightbe delivered from hell. He would also now consent that some ofher good ministers might come to him to comfort him; and he wouldseem to show them kindness when they came, for he would treat themkindly with words, and hearken diligently to what they said; onlyhe did not care that they should talk much of his ill-spent life, because his conscience was clogged with that already. He cared notnow to see his old companions, the thoughts of them were a tormentto him; and now he would speak kindly to that child of his thattook after its mother's steps, though he could not at all abideit before. 

He also desired the prayers of good people, that God of his mercywould spare him a little longer; promising that if God would butlet him recover this once, what anew, what a penitent man he wouldbe 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 herhimself, to hear her ministers, and how they should go hand inhand in the way to heaven together. 

ATTEN. Here was a fine show of things; I'll warrant you, his wifewas glad for this. 

WISE. His wife! ay, and a many good people besides. It was noisedall 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 hiswife, how he desired good men should pray to God to spare him; andwhat promises he now made to God, in his sickness, that if everhe should raise him from his sick bed to health again, what a newpenitent man he would be towards God, and what a loving husband tohis 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 hadbegun a work of grace in his heart; and his wife, poor woman, youcannot think how apt she was to believe it so; she rejoiced, andshe hoped as she would have it. But, alas! alas! in little timethings 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 finelymended, that he could walk about the house, and also obtained avery fine stomach to his food; and now did his wife and her goodfriends stand gaping to see Mr. Badman fulfil his promise ofbecoming new towards God, and loving to his wife; but the contraryonly showed itself. For, so soon as ever he had hopes of mending, and found that his strength began to renew, his trouble began togo off his heart, and he grew as great a stranger to his frightsand fears, as if he never had them. 

CHAPTER XV. 

[DEATH LEAVES HIM FOR A SEASON, AND HE RETURNS TO HIS SIN LIKE ASOW THAT HAS BEEN WASHED TO HER WALLOWING IN THE MIRE. ]

But verily, I am apt to think that one reason of his no moreregarding or remembering of his sick-bed fears, and of being nobetter for them was some words that the doctor that supplied himwith 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 inhis house, and there fell into discourse with him about the natureof his disease; and among other things they talked of Badman'strouble, and how he would cry out, tremble, and express his fearsof going to hell when his sickness lay pretty hard upon him. Towhich the doctor replied, that those fears and outcries did arisefrom the height of his distemper; for that disease was oftenattended with lightness of the head, by reason the sick partycould not sleep, and for that the vapours disturbed the brain: butyou see, Sir, quoth he, that so soon as you got sleep and betookyourself to rest, you quickly mended, and your head settled, andso those frenzies left you. And it was so indeed, thought Mr. Badman; was my troubles only the effects of my distemper, andbecause ill vapours got up into my brain? Then surely, since myphysician was my saviour, my lust again shall be my god. So henever minded religion more, but betook him again to the world, hislusts and wicked companions: and there was an end of Mr. Badman'sconversion. 

ATTEN. I thought, as you told me of him, that this would be theresult of the whole; for I discerned, by your relating of things, that the true symptoms of conversion were wanting in him, and thatthose that appeared to be anything like them, were only such asreprobates may have. 

WISE. You say right, for there wanted in him, when he was mostsensible, a sense of the pollution of his nature; he only hadguilt for his sinful actions, the which Cain, and Pharaoh, andSaul, 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 deliveredfrom going to hell, and who would, willingly? and that his lifemight be lengthened in this world. We find not, by all that he saidor did, that Jesus Christ the Saviour was desired by him, from asense of his need of his righteousness to clothe him, and of hisSpirit to sanctify him. His own strength was whole in him, he sawnothing of the treachery of his own heart: for had he, he wouldnever have been so free to make promises to God of amendment. Hewould rather have been afraid, that if he had mended, he shouldhave turned with the dog to his vomit, and have begged prayers ofthe saints, and assistance from heaven upon that account, that hemight have been kept from doing so. It is true he did beg prayersof good people, and so did Pharaoh of Moses and Aaron, and SimonMagus of Simon Peter (Exo 9:28; Acts 8:24). His mind also seemedto be turned to his wife and child; but, alas! it was rather fromconviction that God had given him concerning their happy estateover his, than for that he had any true love to the work of Godthat was in them. True, some shows of kindness he seemed to havefor them, and so had rich Dives when in hell, to his five brethrenthat were yet in the world: yea, he had such love as to wish themin heaven, that they might not come thither to be tormented (Luke16:27, 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 deathvisit the sinner; the first taking of him by the shoulder, andthe second standing at the bed-chamber door to receive him; thenthe sinner begins to look about him, and to bethink with himself, these will have me away before God; and I know that my life hasnot been as it should, how shall I do to appear before God! Orif it be more the sense of the punishment, and the place of thepunishment of sinners, that also is starting to a defiled conscience, now roused by death's lumbering at the door. And hence usually issick-bed repentance, and the matter of it; to wit, to be saved fromhell, and from death, and that God will restore again to healthtill they mend, concluding that it is in their power to mend, asis evident by their large and lavishing promises to do it. I haveknown many that, when they have been sick, have had large measuresof this kind of repentance, and while it has lasted, the noiseand sound thereof has made the town to ring again. But, alas! howlong has it lasted? ofttimes scarce so long as until the party nowsick 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 repentanceis by God compared to the howling of a dog. 'And they have notcried 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 Godof amendment, if he will but spare them; and yet, so soon as theyare 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 desperatemadness (Deut 1:34, 35). For, surely, they must needs think thatGod took notice of their promise, that he heard the words thatthey spake, and that he hath laid them up against the time tocome; and will then bring out, and testify to their faces, thatthey flattered him with their mouth, and lied unto him with theirtongue, when they lay sick, to their thinking, upon their death-bed, and promised him that if he would recover them they would repentand amend their ways (Psa 78:34-37). But thus, as I have toldyou, Mr. Badman did. He made great promises that he would be anew man, that he would leave his sins and become a convert, thathe would love, &c. His godly wife, &c. Yea, many fine words hadMr. Badman in his sickness, but no good actions when he was well. 

CHAPTER XVI. 

[HIS PIOUS WIFE DIES BROKEN-HEARTED. --HER DEATH-BED CHARGE TOHER FAMILY. ]

ATTEN. And how did his good wife take it, when she saw that he hadno amendment, but that he returned with the dog to his vomit, tohis old courses again?

WISE. Why, it broke her heart, it was a worse disappointment toher than the cheat that he gave her in marriage. At least she laidit more to heart, and could not so well grapple with it. You mustthink 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 thathe might live and mend; poor woman, she thought that the time wascome for God to answer her prayers; nay, she did not let[71] withgladness, to whisper it out amongst her friends, that it wasso: but when she saw herself disappointed by her husband turningrebel again, she could not stand up under it, but falls into alanguishing 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 herinterest in Christ, and by him, of the world to come. She had manybrave expressions in her sickness, and gave to those that came tovisit 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 readyto go meet their bridegroom. Now, said she, I am going to restfrom my sorrows, my sighs, my tears, my mournings, and complaints:I have heretofore longed to be among the saints, but might by nomeans be suffered to go, but now I am going, and no man can stopme, to the great meeting, 'to the general assembly, and church ofthe first born which are written in heaven' (Heb 12:22-24). ThereI shall have my heart's desire; there I shall worship withouttemptation or other impediment; there I shall see the face of myJesus, whom I have loved, whom I have served, and who now I knowwill save my soul. I have prayed often for my husband, that hemight be converted, but there has been no answer of God in thatmatter. Are my prayers lost? are they forgotten? are they thrownover the bar? No: they are hanged upon the horns of the goldenaltar, and I must have the benefit of them myself, that momentthat I shall enter into the gates, in at which the righteous nationthat keepeth truth shall enter: I say, I shall have the benefitof 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, myclothing was sackcloth; I humbled my soul with fasting, and myprayer returned into mine own bosom' (Psa 35:13). My prayers arenot lost, my tears are yet in God's bottle; I would have had acrown, and glory for my husband, and for those of my children thatfollow his steps; but so far as I can see yet, I must rest in thehope of having all myself. 

ATTEN. Did she talk thus openly?

WISE. No: this she spake but to one or two of her most intimateacquaintance, who were permitted to come and see her, when shelay languishing upon her death-bed. 

ATTEN. Well, but pray go on in your relation, this is good; I amglad to hear it, this is as a cordial to my heart while we sitthus 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 mustpart, and, said she, God knows, and thou shalt know, that I havebeen a loving, faithful wife unto thee; my prayers have been manyfor thee; and as for all the abuses that I have received at thyhand, those I freely and heartily forgive, and still shall prayfor thy conversion, even as long as I breathe in this world. Buthusband, I am going thither, where no bad man shall come, and ifthou dost not convert, thou wilt never see me more with comfort;let not my plain words offend thee; I am thy dying wife, and ofmy faithfulness to thee, would leave this exhortation with thee;break off thy sins, fly to God for mercy while mercy's gate standsopen; remember that the day is coming, when thou, though now lustyand well, must lie at the gates of death as I do; and what wiltthou then do, if thou shalt be found with a naked soul, to meetwith the cherubims with their flaming swords? Yea, what wilt thouthen do, if death and hell shall come to visit thee, and thou inthy 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 otherthings; he also showed some kind of pity to her now, and wouldask her what she would have? and with various kind of words puther 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 thenshe called for her children, and began to talk to them. And firstshe spake to those that were rude, and told them the danger ofdying before they had grace in their hearts. She told them alsothat death might be nearer them than they were aware of; and bidthem look when they went through the churchyard again, if therewere not little graves there. And, ah children, said she, willit not be dreadful to you if we only shall meet at the day ofjudgment, and then part again, and never see each other more? Andwith that she wept, the children also wept: so she held on herdiscourse. Children, said she, I am going from you; I am going toJesus Christ, and with him there is neither sorrow, nor sighing, nor pain, nor tears, nor death (Rev 7:16, 21:3, 4). Thither wouldI have you go also, but I can neither carry you nor fetch youthither; but if you shall turn from your sins to God, and shallbeg mercy at his hands by Jesus Christ, you shall follow me, and shall, when you die, come to the place where I am going, thatblessed place of rest; and then we shall be for ever together, beholding the face of our Redeemer, to our mutual and eternaljoy. So she bid them remember the words of a dying mother when shewas cold in her grave, and themselves were hot in their sins, ifperhaps her words might put check to their vice, and that theymight remember and turn to God. 

Then they all went down but her darling, to wit, the child that shehad most love for, because it followed her ways. So she addressedherself to that. Come to me, said she, my sweet child, thou art thechild of my joy; I have lived to see thee a servant of God; thoushalt have eternal life. I, my sweet heart, [72] shall go before, and thou shalt follow after, if thou shalt 'hold the beginningof thy confidence stedfast unto the end' (Heb 3:14). When I amgone, do thou still remember my words. Love thy Bible, follow myministers, deny ungodliness still, and if troublesome times shaltcome, set a higher price upon Christ, his word, and ways, and thetestimony of a good conscience, than upon all the world besides. [73]Carry it kindly and dutifully to thy father, but choose none ofhis ways. If thou mayest go to service, choose that rather thanto stay at home; but then be sure to choose a service where thoumayest be helped forwards in the way to heaven; and that thou mayesthave such a service, speak to my minister, he will help thee, ifpossible, to such a one. 

I would have thee also, my dear child, to love thy brothers andsisters, but learn none of their naughty tricks. 'Have no fellowshipwith the unfruitful works of darkness, but rather reprove them'(Eph 5:11). Thou hast grace, they have none; do thou thereforebeautify the way of salvation before their eyes, by a godly lifeand conformable conversation to the revealed will of God, that thybrothers and sisters may see and be the more pleased with the goodways of the Lord. If thou shalt live to marry, take heed of beingserved as I was; that is, of being beguiled with fair words andthe 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. Trustnot thine own eyes, nor thine own judgment, I mean as to thatperson's godliness that thou art invited to marry. Ask counsel ofgood men, and do nothing therein, if he lives, without my minister'sadvice. I have also myself desired him to look after thee. Thusshe talked to her children, and gave them counsel; and after shehad talked to this a little longer, she kissed it, and bid it godown. 

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 madea 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 dyingof Christians, I will tell you a story of one that died some timesince in our town. The man was a godly old Puritan, for so thegodly were called in time past. This man, after a long and godlylife, fell sick, of the sickness whereof he died. And as he laydrawing on, the woman that looked to him thought she heard music, and that the sweetest that ever she heard in her life, which alsocontinued until he gave up the ghost. Now when his soul departedfrom him the music seemed to withdraw, and to go further andfurther off from the house, and so it went until the sound wasquite gone out of hearing. 

WISE. What do you think that might be?

ATTEN. For ought I know the melodious notes of angels, that weresent of God to fetch him to heaven. 

WISE. I cannot say but that God goes out of his ordinary roadwith us poor mortals sometimes. I cannot say this of this woman, but yet she had better music in her heart than sounded in thiswoman's ears. 

ATTEN. I believe so; but pray tell me, did any of her other childrenhearken to her words, so as to be bettered in their souls thereby?

WISE. One of them did, and became a very hopeful young man. Butfor 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 fortnightfor her, and his mourning then was, I doubt, more in fashion thanin 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 tooextremely, saying she was a good, godly, virtuous woman. But thisis not a thing to be wondered at. It is common with wicked men tohate God's servants while alive, and to commend them when they aredead. So served the Pharisees the prophets. Those of the prophetsthat were dead they commended, and those of them that were alivethey condemned. (Matt 23). 

CHAPTER XVII. 

[HE IS TRICKED INTO A SECOND MARRIAGE BY A WOMAN AS BAD ASHIMSELF. ]

ATTEN. But did not Mr. Badman marry again quickly?

WISE. No, not a good while after; and when he was asked the reasonhe would make this slighty answer, Who would keep a cow of theirown that can have a quart of milk for a penny? Meaning, who wouldbe at the charge to have a wife that can have a whore when helisteth? So villainous, so abominable did he continue after thedeath 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 sufficientlydrunk, 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 thesaying 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 meetthem too at the tavern and ale-house more commonly than he was awareof. To be plain, she was a very whore, and had as great resortcame to her, where time and place was appointed, as any of themall. 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 thatshe knew he haunted, and she could fit him also with cursing andswearing, for she would give him oath for oath, and curse forcurse. 

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 thingsgo unpunished in this life. Something of this I have showed youalready, and will here give you one or two instances more. 

There lived, saith one, in the year 1551, in a city of Savoy, aman who was a monstrous curser and swearer, and though he wasoften admonished and blamed for it, yet would he by no means mendhis manners. At length a great plague happening in the city, hewithdrew himself [with his wife and a kinswoman] into a garden, where being again admonished to give over his wickedness, hehardened his heart more, swearing, blaspheming God, and givinghimself to the devil. And immediately the devil snatched him upsuddenly, his wife and kinswoman looking on, and carried him quiteaway. The magistrates, advertised hereof, went to the place andexamined the women, who justified the truth of it. 

Also at Oster, in the duchy of Magalapole, saith Mr. Clark, awicked woman used in her cursing to give herself body and soulto the devil, and being reproved for it, still continued thesame; till, being at a wedding-feast, the devil came in person, and carried her up into the air, with most horrible outcries androarings; and in that sort carried her round about the town, thatthe inhabitants were ready to die for fear. And by and by he toreher in four pieces, leaving her four quarters in four severalhighways; and then brought her bowels to the marriage-feast, andthrew them upon the table before the mayor of the town, saying, Behold these dishes of meat belong to thee, whom the like destructionwaiteth for if thou dost not amend thy wicked life. 

ATTEN. Though God forbears to deal thus with all men that thus rendand tear his name, and that immediate judgments do not overtakethem, 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 thisBadman and his wife; for their railing, and cursing, and swearingended not in words. They would fight and fly at each other, andthat like cats and dogs. But it must be looked upon as the handand judgment of God upon him for his villainy; he had an honestwoman before, but she would not serve his turn, and thereforeGod took her away, and gave him one as bad as himself. Thus thatmeasure that he meted to his first wife, this last did mete tohim again. And this is a punishment wherewith sometimes God willpunish wicked men. So said Amos to Amaziah, 'Thy wife shall be aharlot in the city' (Amos 7:17). With this last wife Mr. Badmanlived a pretty while; but, as I told you before, in a most sad andhellish manner. And now he would bewail his first wife's death;not of love that he had to her godliness, for that he could neverabide, but for that she used always to keep home, whereas thiswould go abroad; his first wife was also honest, and true to thatrelation, but this last was a whore of her body. The first womanloved to keep things together, but this last would whirl themabout as well as he. The first would be silent when he chid, andwould take it patiently when he abused her; but this would givehim 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 thebaseness of his own life in the wickedness of his wife's. But allwould not do with Mr. Badman, he would be Mr. Badman still. Thisjudgment did not work any reformation upon him, no, not to Godnor man. 

ATTEN. I warrant you that Mr. Badman thought when his wife wasdead, that next time he would match far better. 

WISE. What he thought I cannot tell, but he could not hope forit in this match. For here he knew himself to be catched, he knewthat he was by this woman entangled, and would therefore havegone back again, but could not. He knew her, I say, to be a whorebefore, and therefore could not promise himself a happy life withher. For he or she that will not be true to their own soul, andtherefore could not expect she should be true to him. But Solomonsays, '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 himtill she had got him to promise her marriage; and when she hadtaken 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 alterationthat Mr. Badman had made?

WISE. Yes; and many of his neighbours, yea, many of those thatwere carnal said, It is a righteous judgment of God upon him forhis abusive carriage and language to his other wife: for they wereall convinced that she was a virtuous woman, and that he, vilewretch, had killed her, I will not say with, but with the want ofkindness. 

CHAPTER XVIII. 

[HE PARTS FROM HIS WIFE--DISEASES ATTACK HIM UNDER CAPTAINCONSUMPTION, 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 alsobrought something with her, they had sinned all away, and partedas poor as howlets. And, in reason, how could it be otherwise?he would have his way, and she would have hers; he among hiscompanions, and she among hers; he with his whores, and she withher rogues; and so they brought their[74] noble to ninepence. 

ATTEN. Pray of what disease did Mr. Badman die, for now I perceivewe are come up to his death?

WISE. I cannot so properly say that he died of one disease, forthere were many that had consented, and laid their heads togetherto bring him to his end. He was dropsical, he was consumptive, hewas surfeited, was gouty, and, as some say, he had a tang of thepox in his bowels. Yet the captain of all these men of death thatcame against him to take him away, was the consumption, for itwas that that brought him down to the grave. [75]

ATTEN. Although I will not say but the best men may die of aconsumption, a dropsy, or a surfeit; yea, that these may meet upona man to end him; yet I will say again, that many times thesediseases come through man's inordinate use of things. Much drinkingbrings dropsies, consumptions, surfeits, and many other diseases;and I doubt that Mr. Badman's death did come by his abuse ofhimself in the use of lawful and unlawful things. I ground thismy sentence upon that report of his life that you at large havegiven me. 

WISE. I think verily that you need not call back your sentence; forit is thought by many that by his cups and his queans he broughthimself to this his destruction: he was not an old man when hedied, nor was he naturally very feeble, but strong and of a healthycomplexion. Yet, as I said, he moultered away, and went, when heset agoing, rotten to his grave. And that which made him stink whenhe 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 manwhose 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 wellof him when he was gone. His name rotted above ground, as hiscarcase rotted under. And this is according to the saying of thewise man, 'The memory of the just is blessed, but the name of thewicked shall rot' (Prov 10:7). 

This text, in both the parts of it, was fulfilled upon him andthe woman that he married first. For her name still did flourish, though she had been dead almost seventeen years; but his began tostink and rot before he had been buried seventeen days. 

ATTEN. That man that dieth with a life full of sin, and with aheart void of repentance, although he should die of the most goldendisease, if there were any thing that might be so called, I willwarrant 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 yearsago, stink as fresh in the nostrils of the world as if they werebut newly dead. 

ATTEN. I do fully acquiesce with you in this. But, Sir, since youhave charged him with dying impenitent, pray let me see how youwill prove it; not that I altogether doubt it, because you haveaffirmed it, but yet I love to have proof for what men say in suchweighty matters. 

WISE. When I said he died without repentance, I meant so far asthose that knew him could judge, when they compared his life, theWord, and his death together. 

ATTEN. Well said, they went the right way to find out whether hehad, that is, did manifest that he had repentance or no. Now thenshow me how they did prove he had none. 

WISE. So I will. And first, this was urged to prove it. He hadnot 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 sinnedin all his life. 

ATTEN. I must needs confess that this is a sign he had none. Forhow can a man repent of that of which he hath neither sight norsense? But it is strange that he had neither sight nor sense ofsin 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 sinlessas an angel; though all men knew what a sinner he was, for hecarried his sins in his forehead. His debauched life was read andknown 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 whyhe had no sense of his sins now was, because he profited not bythat sense that he had of them before. He liked not to retain thatknowledge of God then, that caused his sins to come to remembrance. Therefore God gave him up now to a reprobate mind, to hardnessand stupidity of spirit; and so was that scripture fulfilled uponhim, 'He hath blinded their eyes' (Isa 6:10). And that, 'Let theireyes be darkened that they may not see' (Rom 11:10). O, for a manto live in sin, and to go out of the world without repentance forit, is the saddest judgment that can overtake a man. 

ATTEN. But, Sir, although both you and I have consented thatwithout a sight and sense of sin there can be no repentance, yetthat is but our bare say so; let us therefore now see if by thescripture 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 theirsins. Paul repented not till he had sight and sense of his sins(Act 9). The jailer repented not till the had sight and sense ofhis 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 sorryfor it, that has neither sight nor sense of it? (Psa 38:18). Daviddid not only commit sins, but abode impenitent for them, untilNathan the prophet was sent from God to give him a sight and senseof them; and then, but not till then, he indeed repented of them(2 Sam 12). Job, in order to his repentance, cries unto God, 'Showme wherefore thou contendest with me?' (Job 10:2). And again, 'Thatwhich I see not teach thou me, I have borne chastisement, I willnot offend any more' (Job 34:32). That is, not in what I know, forI will repent of it; nor yet in what I know not, when thou shaltshow me it. Also Ephraim's repentance was after he was turned tothe sight and sense of his sins, and after he was instructed aboutthe evil of them (Jer 31:18-20). 

ATTEN. These are good testimonies of this truth, and do, if matterof fact, with which Mr. Badman is charged, be true, prove indeedthat he did not repent, but as he lived so he died in his sin (Job20:11). 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 judgmentwith him, hang about his neck like cords and chains when he standethat 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 hisangels' (Matt 25:41). And there shall fret and gnaw his conscience, because they will be to him a never-dying worm (Mark 9:44; Isa66:24). 

WISE. You say well, and I will add a word or two more to what Ihave said. Repentance, as it is not produced without a sight andsense 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 repentedof. For it is yet fresh before us, that Mr. Badman had a sight andsense of sin, in that fit of sickness that he had before, but itdied without procuring any such godly fruit; as was manifest byhis so soon returning with the dog to his vomit. Many people thinkalso that repentance stands in confession of sin only, but theyare very much mistaken; for repentance, as was said before, is abeing sorry for, and returning from transgression to God by JesusChrist. Now, if this be true, that every sight and sense of sinwill not produce repentance, then repentance cannot be producedthere where there is no sight and sense of sin. That every sightand sense of sin will not produce repentance, to wit, the godlyrepentance 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 deathmost 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 senseof sins, that he might have repentance for them. Did I say he didnot desire it, I will add, he greatly desired to remain in hissecurity, and that I shall prove by that which follows. First, hecould not endure that any man now should talk to him of his sinfullife, 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 notendure such discourse. Those men that did offer to talk unto himof his ill-spent life, they were as little welcome to him, inthe time of his last sickness, as was Elijah when he went to meetwith 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 thusdid come to him, though indeed they came even of love to convincehim of his evil life, that he might have repented thereof and haveobtained mercy. 

ATTEN. Did good men then go to see him in his last sickness?

WISE. Yes. Those that were his first wife's acquaintance, theywent to see him, and to talk with him, and to him, if perhaps hemight now, at last, bethink himself and cry to God for mercy. 

ATTEN. They did well to try now at last if they could save hissoul from hell. But pray how can you tell that he did not carefor the company of such?

WISE. Because of the differing carriage that he had for them fromwhat he had when his old carnal companions came to see him. Whenhis old companions came to see him he would stir up himself asmuch as he could, both by words, and looks, to signify they werewelcome to him; he would also talk with them freely and lookpleasantly upon them, though the talk of such could be none otherbut such as David said carnal men would offer to him when theycame to visit him in his sickness. 'If he come to see me, ' sayshe, 'he speaketh vanity, his heart gathereth iniquity to itself'(Psa 41:6). But these kind of talks, I say, Mr. Badman betterbrooked than he did the company of better men. 

But I will more particularly give you a character of his carriageto good men, and good talk, when they came to see him. 1. Whenthey were come he would seem to fail in his spirits at the sightof them. 2. He would not care to answer them to any of thosequestions that they would at times put to him, to feel what sensehe had of sin, death, hell, and judgment. But would either saynothing or answer them by way of evasion, or else by telling ofthem 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 themno question about his state and another world, or how he shouldescape that damnation that he had deserved. 4. He had gota haunt[76] at last to bid his wife and keeper, when these goodpeople attempted to come to see him, to tell them that he wasasleep, or inclining to sleep, or so weak for want thereof thathe could not abide any noise. And so they would serve them timeafter time, till at last they were discouraged from coming tosee him any more. 5. He was so hardened now in this time of hissickness, that he would talk, when his companions came unto him, to the disparagement of those good men, and of their good doctrinetoo, that of love did come to see him, and that did labour toconvert him. 6. When these good men went away from him he wouldnever say, Pray, when will you be pleased to come again, forI have a desire to more of your company and to hear more of yourgood instruction? No, not a word of that, but when they were goingwould scarce bid them drink, [77] or say, Thank you for your goodcompany and good instruction. 7. His talk in his sickness withhis companions would be of the world, as trades, houses, lands, great men, great titles, great places, outward prosperity or outwardadversity, or some such carnal thing. By all which I concludethat he did not desire a sense and sight of his sin, that he mightrepent and be saved. 

ATTEN. It must needs be so as you say, if these things be truethat 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 carriageand manner of way, and this is a true relation of it that I havegiven you. 

ATTEN. I am satisfied. But pray, if you can, show me now, by theWord, what sentence of God doth pass upon such men. 

WISE. Why, the man that is thus averse to repentance, that desiresnot to hear of his sins that he might repent and be saved, is saidto be a man that saith unto God, 'Depart from me, for I desire notthe knowledge of thy ways' (Job 21:14). He is a man that says inhis 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 hiseyes, stops his ears, and that turneth his spirit against God (Zech7:11, 12; Acts 28:26, 27). Yea, he is the man that is at enmity withGod, and that abhors him with his soul. 

ATTEN. What other sign can you give me that Mr. Badman died withoutrepentance?

WISE. Why, he did never heartily cry to God for mercy all the timeof his affliction. True, when sinking fits, stitches, or painstook hold upon him, then he would say, as other carnal men usedto do, Lord, help me; Lord, strengthen me; Lord, deliver me, andthe 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 mercyis one of the first signs of repentance. When Paul lay repentingof his sin upon his bed, the Holy Ghost said of him, 'Beholdhe prayeth' (Acts 9:11). But he that hath not the first signs ofrepentance, it is a sign he hath none of the other, and so indeednone at all. I do not say but there may be crying where theremay be no sign of repentance. 'They cried, ' says David, 'unto theLord, but he answered them not'; but that he would have done iftheir 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 nonethat cry not at all. It is said in Job, 'they cry not when hebindeth them' (Job 36:13); that is, because they have no repentance;no repentance, no cries; false repentance, false cries; truerepentance, true cries. 

WISE. I know that it is as possible for a man to forbear cryingthat hath repentance, as it is for a man to forbear groaning thatfeeleth deadly pain. He that looketh into the book of Psalms, whererepentance is most lively set forth even in its true and propereffects, shall their find that crying, strong crying, heartycrying, great crying, and incessant crying, hath been the fruitsof repentance; but none of this had this Mr. Badman, therefore hedied in his sins. 

That crying is an inseparable effect of repentance, is seen inthese scriptures--'Have mercy upon me, O God; according unto themultitude of thy tender mercies, blot out my transgressions' (Psa51:1). 'O Lord, rebuke me not in thine anger, neither chastenme in thy hot displeasure. Have mercy upon me, O Lord, for I amweak: O Lord, heal me, for my bones are vexed. My soul is alsosore vexed, but thou, O Lord, how long? Return, O Lord, delivermy 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, neitheris there any rest in my bones, because of my sin. For mine iniquitiesare gone over mine head; as a heavy burden they are too heavy forme. My wounds stink and are corrupt, because of my foolishness. I am troubled, I am bowed down greatly, I go mourning all theday long. My loins are filled with a loathsome disease, and thereis no soundness in my flesh. I am feeble and sore broken; I haveroared 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 goodmen whereby they express how they were, what they felt, and whetherthey 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 travailare upon her, to forbear crying. If all the world should tell methat such a man hath repentance, yet if he is not a praying manI should not be persuaded to believe it. 

ATTEN. I know no reason why you should, for there is nothing candemonstrate that such a man hath it. But pray, Sir, what othersign have you by which you can prove that Mr. Badman died in hissins, and so in a state of damnation?

WISE. I have this to prove it. Those who were his old and sinfulcompanions in the time of his health, were those whose companyand carnal talk he most delighted in in the time of his sickness. I did occasionally hint this before, but now I make it an argumentof his want of grace, for where there is indeed a work of gracein the heart, that work doth not only change the heart, thoughts, and desires, but the conversation also; yea, conversation andcompany too. When Paul had a work of grace in his soul he essayedto join himself to the disciples. He was for his old companionsin their abominations no longer. He was now a disciple, and wasfor the company of disciples. 'And he was with them coming in andgoing out at Jerusalem' (Acts 9:27, 28). 

ATTEN. I thought something when I heard you make mention of itbefore. Thought I, this is a shrewd sign that he had not gracein 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'schildren, his delight would be with and in the company of God'schildren. As David said, 'I am a companion of all them that fearthee, and of them that keep thy precepts' (Psa 119:63). 

WISE. You say well, for what fellowship hath he that believethwith an infidel? And although it be true that all that join tothe godly are not godly, yet they that shall inwardly choose thecompany of the ungodly and open profane, rather than the companyof the godly, as Mr. Badman did, surely are not godly men, butprofane. He was, as I told you, out of his element when good mendid come to visit him; but then he was where he would be, whenhe had his vain companions about him. Alas! grace, as I said, altereth all, heart, life, company, and all; for by it the heartand man is made new. And a new heart and a new man must have objectsof delight that are new, and like himself; 'Old things are passedaway'; why? For 'all things are become new' (2 Cor 5:27). Now, ifall things are become new, to wit, heart, mind, thoughts, desires, and delights, it followeth by consequence that the company mustbe answerable; hence it is said, that they 'that believed weretogether'; that 'they went to their own company'; that they were'added to the church'; that they 'were of one heart and of onesoul'; and the like (Acts 2:44-47, 4:23, 32). Now if it be objectedthat Mr. Badman was sick, and so could not go to the godly, yethe had a tongue in his head, and could, had he had a heart, havespoken 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, especiallyhis fellow-sinners, would, even in every appearance of thembefore him, have been a burden and a grief unto him. His heartand affection standing bent to good, good companions would havesuited him best. But his companions were his old associates, hisdelight 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 hisactions at the beginning of his sickness? Then he could endurecompany and much talk; besides, perhaps then he thought he shouldrecover and not die, as afterwards he had cause to think, when hewas quite wasted with pining sickness, when he was at the grave'smouth. But how was he, I say, when he was, as we say, at thegrave's mouth, within a step of death, when he saw and knew, andcould not but know, that shortly he must die, and appear beforethe judgment of God?

WISE. Why, there was not any other alteration in him than whatwas made by his disease upon his body. Sickness, you know, willalter the body, also pains and stitches will make men groan; butfor 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 hisdeath; yea, so far as could be gathered to the very moment inwhich 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, tostanders by, so as a strong struggle of nature. And as for hismind, it seemed to be wholly at quiet. But, pray, why do you askme this question?

ATTEN. Not for mine own sake, but for others. For there is such anopinion as this among the ignorant, that if a man dies, as they callit, like a lamb, that is, quietly, and without that consternationof mind that others show in their death, they conclude, andthat beyond all doubt, that such a one is gone to heaven, and iscertainly 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 theeternal state of him that so dieth. Suppose that one man shoulddie quietly, another should die suddenly, and a third should dieunder great consternation of spirit, no man can judge of theireternal 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 mangoes, by any such manner of death. The judgment, therefore, thatwe make of the eternal condition of a man must be gathered fromanother consideration, to wit, Did the man die in his sins? didhe die in unbelief? did he die before he was born again? then hehas 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 hea lover and a worshipper of God by Christ according to his word?Then he is gone to God and heaven, how suddenly, or in whatconsternation of mind soever he died. But Mr. Badman was naught, his life was evil, his ways were evil, evil to his end. He thereforewent 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'seternal condition by the manner of the death he dieth. As, supposenow a man should murder himself, or live a wicked life, and afterthat die in utter despair; these men, without doubt, do bothof them go to hell. And here I will take an occasion to speak oftwo of Mr. Badman's brethren, for you know I told you before thathe had brethren, and of the manner of their death. One of themkilled himself, and the other, after a wicked life, died in utterdespair. 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 withhimself?

WISE. Why, he took a knife and cut his own throat, and immediatelygave up the ghost and died. Now, what can we judge of such a man'scondition, since the scripture saith, 'No murderer hath eternallife, ' &c. , but that it must be concluded that such a one is goneto hell. He was a murderer, self-murderer; and he is the worstmurderer, one that slays his own body and soul. [78] Nor do we findmention 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 thatmurder themselves. 

And this is a sore judgment of God upon men, when God shall, forthe sins of such, give them up to be their own executioners, orrather to execute his judgment and anger upon themselves. And letme earnestly give this caution to sinners. Take heed, Sirs, breakoff your sins, lest God serves you as he served Mr. Badman'sbrother; 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, thattook his own razor and cut his own throat, and then put his headout of his chamber window, to show the neighbours what he haddone, and after a little while died. 

WISE. I can tell you a more dreadful thing than this; I mean asto the manner of doing the fact. There was, about twelve yearssince, a man that lived at Brafield, by Northampton, named JohnCox, 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 timeof his sickness was about the beginning of hay-time, and takingtoo many thoughts how he should live afterwards, if he lost hispresent 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 todepart the room, because, said he, I will see if I can get anyrest; so she went out; but he, instead of sleeping, quickly tookhis razor, and therewith cut up a great hole in his side, out ofwhich he pulled and cut off some of his guts, and threw them, withthe blood, up and down the chamber. But this not speeding of himso soon as he desired, he took the same razor and therewith cuthis own throat. His wife, the hearing of him sigh and fetch hiswind short, came again into the room to him, and seeing what hehad done, she ran out and called in some neighbours, who came tohim where he lay in a bloody manner, frightful to behold. Thensaid one of them to him, Ah! John, what have you done? Are younot sorry for what you have done? He answered roughly, It is toolate to be sorry. Then, said the same person to him again, Ah!John, pray to God to forgive thee this bloody act of thine. Atthe hearing of which exhortation he seemed much offended, and inan angry manner said, Pray! and with that flung himself away tothe wall, and so, after a few gasps, died desperately. When hehad turned him of his back to the wall, the blood ran out of hisbelly as out of a bowl, and soaked quite through the bed to theboards, and through the chinks of the boards it ran pouring downto the ground. Some said that when the neighbours came to see him, he lay groping with his hand in his bowels, reaching upward, aswas thought, that he might have pulled or cut out his heart. Itwas said, also, that some of his liver had been by him torn outand cast upon the boards, and that many of his guts hung out ofthe bed on the side thereof; but I cannot confirm all particulars;but the general of the story, with these circumstances abovementioned, is true. I had it from a sober and credible person, who himself was one that saw him in this bloody state, and thattalked with him, as was hinted before. 

Many other such dreadful things might be told you, but theseare enough, and too many too, if God, in his wisdom, had thoughtnecessary to prevent them. 

ATTEN. This is a dreadful story. And I would to God that it mightbe a warning to others, to instruct them to fear before God, andpray, lest he give them up to do as John Cox hath done. For surelyself-murderers cannot go to heaven; and, therefore, as you havesaid, 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 wickedman, both in heart and life; I say in heart, because he was soin life, nor could anything reclaim him; neither good men, goodbooks, good examples, nor God's judgments. Well, after he hadlived a great while in his sins, God smote him with a sickness, of which he died. Now in his sickness his conscience began to beawakened, and he began to roar out of his ill-spent life, insomuchthat 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 isthe common way with some; but all that they could do, could notabate his terror, but he would lie in his bed gnashing of histeeth, and wringing of his wrists, concluding upon the damnationof his soul, and in that horror and despair he died; not callingupon God, but distrusting in his mercy, and blaspheming of hisname. 

ATTEN. This brings to my mind a man that a friend of mine told meof. He had been a wicked liver; so when he came to die, he fellinto 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, wentto 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 hundredsof them. But I will conclude as I began; they that are their ownmurderers, or that die in despair, after they have lived a lifeof wickedness, do surely go to hell. And here I would put ina caution. Every one that dieth under consternation of spirit;that is, under amazement and great fear, do not therefore die indespair. 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 loverand worshipper of God by Christ, according to his Word, may die inconsternation of spirit; for Satan will not be wanting to assaultgood men upon their death-bed, but they are secured by the Wordand power of God; yea, and are also helped, though with much agonyof spirit, to exercise themselves in faith and prayer, the whichhe that dieth in despair can by no means do. But let us return toMr. 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 wasthinking to call you back to him also. And pray now, since it isyour own motion to return again to him, let us discourse a littlemore of his quiet and still death. 

WISE. With all my heart. You know we were speaking before of themanner 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 diedquietly, if a man that has all his days lived in notorious sin, dieth quietly; his quiet dying is so far off from being a signof his being saved, that it is an uncontrollable proof of hisdamnation. This was Mr. Badman's case, he lived wickedly even tothe 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 init, to wit, that a man that lives a wicked life till he dies, andthen dies quietly, is gone to hell; let me see what show of proofyou 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 thatsees not, that knows not that he is a sinner; and he that knowshimself to be a sinner will, I will warrant him, be molested forthe time by that knowledge. This, as it is testified by all thescriptures, so it is testified by Christian experience. He thatknows himself to be a sinner is molested, especially if thatknowledge 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 andthirst after mercy by Christ, and if at all he shall indeed cometo die quietly, I mean with that quietness that is begotten byfaith and hope in God's mercy, to the which Mr. Badman and hisbrethren were utter strangers, his quietness is distinguished byall judicious observers by what went before it, by what it flowsfrom, and also by what is the fruit thereof. 

I must confess I am no admirer of sick-bed repentance, for I thinkverily it is seldom good of any thing. But I say, he that hathlived in sin and profaneness all his days, as Mr. Badman did, and yet shall die quietly, that is, without repentance steps inbetwixt his life and death, he is assuredly gone to hell, and isdamned. 

ATTEN. This does look like an argument indeed; for repentance mustcome, 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 ofthe 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 necessityand nature of repentance. It is necessary, because God calls forit, and will not pardon sin without it. 'Except ye repent, ye shallall likewise perish?' (Luke 13:1-7). This is that which God hathsaid, and he will prove but a foolhardy man that shall yet thinkto go to heaven and glory without it. Repent, for 'the axe is laidunto the root of the trees, therefore every tree which bringethnot forth good fruit, ' but no good fruit can be where there isnot sound repentance, shall be 'hewn down, and cast into the fire'(Matt 3:10). This was Mr. Badman's case, he had attending of hima 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 immediatecompanion of a sinful life; and therefore Mr. Badman is gone tohell. 

Secondly. My second argument is drawn from that blessed word ofChrist. While the strong man armed keeps the house, 'his goodsare in peace, ' till a stronger than he comes (Luke 11:21). Butthe strong man armed kept Mr. Badman's house, that is, his heart, and soul, and body, for he went from a sinful life quietly outof this world. The stronger did not disturb by intercepting withsound 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 keephim quiet. Can he but keep him quiet in a sinful life, and quietin his death, he is his own. Therefore he saith, 'his goods arein peace'; that is, out of danger. There is no fear of the devil'slosing such a soul, I say, because Christ, who is the best judgein this matter, saith, 'his goods are in peace, ' in quiet, andout of danger. 

ATTEN. This is a good one too; for, doubtless, peace and quietwith sin is one of the greatest signs of a damnable state. 

WISE. So it is. Therefore, when God would show the greatness ofhis 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 thedevil enjoy them peaceably, let him carry them out of the worldunconverted quietly. This is one of the sorest of judgments, andbespeaketh the burning anger of God against sinful men. See alsowhen you come home, the fourteenth verse of the fourth chapterof Hosea, 'I will not punish your daughters when they commitwhoredom. ' I will let them alone, they shall live and die in theirsins. But, Thirdly. My third argument is drawn from that saying of Christ, 'He hath blinded their eyes, and hardened their heart; that theyshould not see with their eyes, nor understand with their heart, and be converted, and I should heal them' (John 12:40). There arethree things that I will take notice of from these words. 

1. The first is, that there can be no conversion to God where theeye is darkened, and the heart hardened. The eye must first bemade 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 understandand' so 'be converted. ' And this was clearly Mr. Badman's case; helived a wicked life, and also died with his eyes shut, and hearthardened, as is manifest, in that a sinful life was joined witha quiet death; and all for that he should not be converted, butpartake of the fruit of his sinful life in hell-fire. 

2. The second thing that I take notice of from these words is, thatthis is a dispensation and manifestation of God's anger againsta man for his sin. When God is angry with men, I mean, when he isso angry with them, this among many is one of the judgments thathe giveth them up unto, to wit, to blindness of mind, and hardnessof heart, which he also suffereth to accompany them till theyenter in at the gates of death. And then, and there, and not shortof then and there, their eyes come to be opened. [79] Hence it issaid of the rich man mentioned in Luke, 'He died, and in hell helifted up his eyes' (Luke 16:22). Implying that he did not liftthem up before; he neither saw what he had done, nor whitherhe was going, till he came to the place of execution, even intohell. He died asleep in his soul; he died besotted, stupefied, and so consequently for quietness like a child or lamb, even asMr. Badman did. This was a sign of God's anger; he had a mind todamn him for his sins, and therefore would not let him see norhave a heart to repent for them, lest he should convert; and hisdamnation, which God had appointed, should be frustrate. 'Lestthey should be converted, and I should heal them. '

3. The third thing I take notice of from hence is, that a sinfullife and a quiet death annexed to it is the ready, the open, thebeaten, the common highway to hell: there is no surer sign ofdamnation than for a man to die quietly after a sinful life. I donot say that all wicked men that are molested at their death witha sense of sin and fears of hell do therefore go to heaven, forsome are also made to see, and are left to despair, not convertedby seeing, that they might go roaring out of this world to theirplace. But I say there is no surer sign of a man's damnation thanto die quietly after a sinful life; than to sin and die with hiseyes shut; than to sin and die with an heart that cannot repent. 'He hath blinded their eyes and hardened their heart, that theyshould not see with their eyes, nor understand with their heart'(John 12:40). No not so long as they are in this world, 'Lest theyshould see with their eyes, and understand with their heart, andshould be converted, and I should heal them' (Acts 28:26, 27; Rom2:1-5). 

God has a judgment for wicked men; God will be even with wickedmen. God knows how to reserve the ungodly to the day of judgmentto be punished (2 Peter 2). And this is one of his ways by whichhe doth it. Thus it was with Mr. Badman. 

4. Fourthly, it is said in the book of Psalms, concerning thewicked, 'There are no bands in their death, but their strength isfirm' (Psa 73:4-6). By no bands he means no troubles, no graciouschastisements, no such corrections for sin as fall to be the lot ofGod's people for theirs; yea, that many times falls to be theirsat the time of their death. Therefore he adds concerning thewicked, 'They are not in trouble [then] as other men, neither arethey plagued like other men'; but go as securely out of the worldas if they had never sinned against God, and put their own soulsinto danger of damnation. 'There is no bands in their death. ' Theyseem to go unbound, and set at liberty out of this world, thoughthey have lived notoriously wicked all their days in it. Theprisoner that is to die at the gallows for his wickedness, mustfirst have his irons knocked off his legs; so he seems to gomost at liberty, when indeed he is going to be executed for histransgressions. Wicked men also have no bands in their death, theyseem to be more at liberty when they are even at the wind-up oftheir sinful life, than at any time besides. 

Hence you shall have them boast of their faith and hope in God'smercy when they lie upon their death-bed; yea, you shall havethem speak as confidently of their salvation as if they had servedGod all their days; when the truth is, the bottom of this theirboasting is because they have no bands in their death. Theirsin and base life comes not into their mind to correct them, andbring them to repentance; but presumptuous thoughts, and a hopeand faith of the spider's, the devil's, making, possesseth theirsoul, to their own eternal undoing (Job 8:13, 14). 

CHAPTER XX. 

[WITHOUT GODLY REPENTANCE, THE WICKED MAN'S HOPE AND LIFE DIETOGETHER. ]

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 sinsand his hope went with him to the gate, but there his hope lefthim, because he died there; but his sins went in with him, to bea worm to gnaw him in conscience for ever and ever. 

The opinion, therefore of the common people concerning this kindof dying is frivolous and vain; for Mr. Badman died like a lamb, or, as they call it, like a chrisom-child, [80] quietly and withoutfear. I speak not this with reference to the struggling of naturewith death, but as to the struggling of the conscience with thejudgment of God. I know that nature will struggle with death. Ihave seen a dog and sheep die hardly. And thus may a wicked mando, because there is an antipathy betwixt nature and death. Buteven while, even then, when death and nature are struggling formastery, the soul, the conscience, may be as besotted, as benumbed, as senseless and ignorant of its miserable state, as the blockor bed on which the sick lies. And thus they may die like achrisom-child in show, but indeed like one who by the judgment ofGod is bound over to eternal damnation; and that also by the samejudgment is kept from seeing what they are, and whither they aregoing, till they plunge down among the flames. 

And as it is a very great judgment of God on wicked men that sodie, for it cuts them off from all possibility of repentance, andso of salvation, so it is as great a judgment upon those that aretheir companions that survive them, for by the manner of theirdeath, they dying so quietly, so like unto chrisom-children, as they call it, they are hardened, and take courage to go on intheir course. 

For comparing their life with their death, their sinful, cursedlives, with their childlike, lamblike death, they think that allis well, that no damnation is happened to them; though they livedlike devils incarnate, yet they died like harmless ones. There wasno whirlwind, no tempest, no band or plague in their death. Theydied as quietly as the most godly of them all, and had as greatfaith and hope of salvation, and would talk as boldly of salvationas if they had assurance of it. But as was their hope in life, so was their death; their hope was without trial, because it wasnone 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 theirsteps, and to continue to live in the breach of the law of God;yea, they carry it stately in their villainies; for so it followsin the Psalm; 'There are no bands in their death, but their strengthis firm, ' &c. 'therefore pride compasseth them, ' the survivors, 'about as a chain, violence covereth them as a garment' (Psa73:6). Therefore they take courage to do evil, therefore they pridethemselves in their iniquity. Therefore, wherefore? Why, becausetheir fellows died, after they had lived long in a most profaneand wicked life, as quietly and as like to lambs as if they hadbeen innocent. 

Yea, they are bold, by seeing this, to conclude that God eitherdoes not, or will not, take notice of their sins. They 'speakwickedly, and speak loftily' (Psa 73:8). They speak wickedly ofsin, for that they make it better than by the Word it is pronouncedto be. They speak wickedly concerning oppression that they commend, and count it a prudent act. They also speak loftily. 'They settheir mouth against the heavens, ' &c. 'And they say, How doth Godknow? and is there knowledge in the Most High?' (Psa 73:11). Andall this, so far as I can see, ariseth in their hearts from thebeholding 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 thatdieth in his sins, and also upon his companion that beholdeth himso to die. He sinneth, he dieth in his sins, and yet dieth quietly. What shall his companion say to this? What judgment shall he makehow God will deal with him, by beholding the lamblike death ofhis companion? Be sure he cannot, as from such a sight, say, Woebe to me, for judgment is before him. He cannot gather that sinis 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 wickedones of old, that 'every one that doth evil is good in the sightof the Lord, and he delighteth in them; or, Where is the God ofjudgment?' (Mal 2:17). 

Yea, this is enough to puzzle the wisest man. David himself was putto a stand by beholding the quiet death of ungodly men. 'Verily, 'says he, 'I have cleansed my heart in vain, and washed my handsin innocency' (Psa 73:13). They, to appearance, fare better by farthan I: 'Their eyes stand out with fatness, ' they have more thanheart could wish. But all the day long have I been plagued, andchastened every morning. This, I say, made David wonder, yea, andJob and Jeremiah too. But he goeth into the sanctuary, and thenhe understands their end, nor could he understand it before. 'Iwent into the sanctuary of God. ' What place was that? Why therewhere he might inquire of God, and by him he resolved of thismatter; 'Then, ' says he, 'understood I their end. ' Then I saw thatthou hast 'set them in slippery places, ' and that 'thou castedstthem down to destruction. ' Castedst them down, that is, suddenly, or, as the next words say, 'As in a moment they are utterly consumedwith terrors'; which terrors did not seize[81] them on theirsick-bed, for they had 'no bands' in their death. The terrors, therefore, seized them there, where also they are holden in them forever. This he found out, I say, but not without great painfulness, grief, and pricking in his reins; so deep, so hard, and so difficultdid 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 inthe world have a sanctuary to go to, where the oracle and Word ofGod is, by which his judgments, and a reason of many of them aremade known to, and understood by them. 

ATTEN. Indeed this is a staggering dispensation. It is full of thewisdom and anger of God. And I believe, as you have said, that itis full of judgment to the world. Who would have imagined, thathad not known Mr. Badman, and yet had seen him die, but that hehad been a man of an holy life and conversation, since he died sostilly, so quietly, so like a lamb or a chrisom-child? Would theynot, I say, have concluded that he was a righteous man? or thatif 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, andyet that he had died so like a lamb, would they not have concludedthat either God doth not know our sins, or that he likes them; orthat he wants power, or will, or heart, or skill, to punish them;since Mr. Badman himself went from a sinful life so quietly, sopeaceable, and so like a lamb as he did?

WISE. Without controversy, this is a heavy judgment of God uponwicked men; one goes to hell in peace, another goes to hell introuble; one goes to hell, being sent thither by his own hands;another goes to hell, being sent thither by the hand of hiscompanion; one goes thither with his eyes shut, and another goesthither with his eyes open; one goes thither roaring, and anothergoes thither boasting of heaven and happiness all the way he goes(Job 21:23). One goes thither like Mr. Badman himself, and othersgo 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 towicked men; therefore, they that die as he are the greatest stumbleto the world. They go, and go, they go on peaceably from youth toold 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 thecorrection of the stocks'; that is, both senselessly and securely. O! but being come at the gates of hell. O! but when they see thosegates set open for them. O! but when they see that that is theirhome, and that they must go in thither, then their peace andquietness flies away for ever. Then they roar like lions, yelllike dragons, howl like dogs, and tremble at their judgment, asdo the devils themselves. O! when they see they must shoot thegulf and throat of hell! when they shall see that hell hath shuther ghastly jaws upon them, when they shall open their eyes andfind themselves within the belly and bowels of hell! Then theywill mourn, and weep, and hack, and gnash their teeth for pain. But his must not be, or if it must, yet very rarely, till theyare gone out of the sight and hearing of those mortals whom theydo leave behind them alive in the world. 

ATTEN. Well, my good neighbour Wiseman, I perceive that the sungrows low, and that you have come to a conclusion with Mr. Badman'slife and death; and, therefore, I will take my leave of you. Onlyfirst, 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 alsothank you for your freedom with me, in granting of me your replyto all my questions. I would only beg your prayers that God willgive me much grace, that I may neither live nor die as did Mr. Badman. 

WISE. My good neighbour Attentive, I wish your welfare in souland body; and if aught that I have said of Mr. Badman's life anddeath may be of benefit unto you, I shall be heartily glad; onlyI 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 untosalvation. 

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 tothe wit and raillery of their well-wishers, pelted by friends andfoes, in a word, stand as butts. '--Spectator, No. 47. --Ed. 

[4] The office of a Christian minister is like that of a king'smessenger, not only to comfort and reward the king's friends, butto arrest his enemies. England was then overrun with the latter'game. ' Alas! there are too many of them now. May the revival ofthis 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 wasinvented. --Ed. 

[6] In the single combat of quarter-staff, he who held the bestend of the staff usually gained the victory. --Ed. 

[7]: Pilgrim's Progress, Interpreter's House. This is a remarkableillustration of a difficult part of the allegory--faithful admonitionsrepaid by murderous revenge, but overcome by Christian courage. --Ed. 

[8] 'The unrighteous shall not inherit the kingdom of God' (1 Cor6:9). Instead of Christ, the Prince of peace, being theirs, theprince of the power of the air is theirs; instead of the comfortsof 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 themost cruel punishments inflicted on helpless children. The wordtranslated 'a rod, ' is derived from the Hebrew verb 'to govern, 'and, as a noun, signifies a sceptre, a pen, or a staff, the emblemsof government. Brutal punishments, as practised in our army, navy, and schools, are not only inhuman and indecent, but have one directtendency, that of hardening the mind and instilling a vindictiveferocious disposition. After bringing up a very large family, whoare a blessing to their parents, I have yet to learn what partof the human body was created to be beaten. There are infinitelybetter modes of instructing, correcting, and governing children, than that of bruising their flesh, or breaking their bones, oreven of a box on the ear. --Ed. 

[10] Peculiarly awful are the denunciations of the Scripturesagainst the crime of lying. The liar and the murderer are joinedtogether to receive the curse. 'Thou shalt destroy them that speaklies--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 notnoticed in the errata, but was corrected in the later copies. --Ed. 

[12] The solemn importance of instilling right principles intothe mind, from the first dawn of reason, cannot be too stronglyenforced. Many a wretched midnight burglar commenced his careerof vice and folly by stealing fruit, followed by thieving anythingthat he could HANDSOMELY. Pilfering, unless severely checked, isa 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. Foxnarrates that a martyr, brought to the stake in his shirt, took apoint 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 onehalfpenny to have; And if you grant its first suit, 'twill aspireFrom pence to pounds, and so will still mount higher To the wholesoul. '--Bunyan's Caution against Sin. 

[17] Christian assemblies are the life, food, and nourishment ofour souls; consequently the forsaking of them, and the profanationof the Sabbath, are usually the forerunners of apostacy. --Mason. 

[18] Profane swearers use the language of hell before they arriveat their awful destination. Were God to answer their imprecationsthey would be miserable beyond conception. 'Because of swearingthe land mourneth. '--Ed. 

[19] Profane cursing and swearing was awfully fashionable in Bunyan'sdays. This led many pious persons to denounce oaths altogether;and the time is fast coming when the world will agree with theQuakers that an affirmation is the best test of truth. It is likethe controversy of the teetotallers; some who would be ashamed oftaking intoxicating liquors, except as medicine, will soon throwsuch physics to the dogs or on the dunghill. --Ed. 

[20] This is one of Bunyan's home-thrusts at Popery. Classing themass, our lady-saints, and beasts, among the idols or objects ofdivine worship. He omits an oath very common among Irish labourers, which much puzzled me when a boy, 'bloodunoons, ' meaning thebleeding 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 ImperialDictionary. --Ed. 

[22] Thank Heaven such enormous brutalities have fled before thebenign enlightening influence of the gospel. To suffocate a man, in order to drive out an imaginary evil spirit, was like thepopular trial for witchcraft. The poor woman, if cross, and old, and ugly, her hands and legs being tied together, was thrown intodeep 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 languagesderived 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, asa pretence to enable her to overhear a conversation, uses thisproverb, 'pitchers have ears and I have many servants. ' May thatsolemn truth be impressed upon every heart, that however screenedfrom human observation, 'Thou God seest me. '--Ed. 

[24] No period in English history was so notorious for the publicationof immoral books, calculated to debauch the mind, as the reign ofCharles 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. '--KingLear; or from the Teutonic 'arg, ' a rogue. It usually denotesroguish, knavish, sly, artful. --Ed. 

[26] This is one among a multitude of proofs of the popularityand high esteem in which Bunyan was held, even while a prisonerfor Christ's sake. --Ed. 

[27] Reader, bless God that you live in a happier day than thatof Bunyan. The reign of Charles II was pre-eminently distinguishedfor licentiousness and debauchery. Still there were some whocrucified the flesh, with its lusts, and held every obscene wordin 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 neighbourswas told by his doctor that, unless he gave up the bottle, it wouldsend him into another world. He called his servant and orderedwine, saying, I had rather die than give up all my enjoyments. Inabout six months I saw his splendid funeral. --Ed. 

[29] The remorse and stings of conscience seducers will feel inthe next life, for being the instruments of so much wickednessand desolation in others, will prove to them a thousand hells. --Mason. 

[30] Ungodly, Christless, prayerless families are little hells--filthyfountains, whose waters cast up mire and dirt; they are the blindand willing captives of sin and Satan, going down to the chambersof death and endless despair. --Ed. 

[31] 'In grain, ' material dyed before it is manufactured, so thatevery grain receives the colour, which becomes indelible. --Ed. 

[32] By 'a piece of money' is here meant two hundred pounds. Itprobably 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 aremore expressive without than with the words supplied in italics:women are not exempt from the 'rags' which must ever followdrowsiness. --Ed. 

[36] 'Glout, ' to pout or look sulky; obsolete. --Ed. 

[37] This is one of the hardest lessons a disciple has to learnin 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 lurchBetween the right and mongrel church. '--Hudibras. --Ed. 

[39] Such were the sound reasons which animated the martyrs toresist unjust human laws, interfering with or directing the modeof divine worship; and such are the reasons which prevent conformityto national religions, to the payment of church rates, and similarungodly impositions. --Ed. 

[40] The Quakers braved the storm, met in public, and appearedto court persecution. Not so the Baptists; they met in woods andcaves, and with such secrecy that it was not possible to detectthem, unless by an informer. William Penn taunted them in thesewords: 'they resolve to keep their old haunt of creeping intogarrets, cheese-lofts, coalholes, and such like nice walks. ' Andso would I, rather than be disturbed by constables. --Ed. 

[41] Sink them is an unusual kind of oath, wishing that body ormind might be depressed. Shakespeare uses the word in referenceto 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 isthieving under the protection of the law. How many live in state, until their creditors get a few shillings in the pound, and thebankrupt 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 shallHave God to be his guide. 

This poor boy, in his very mean clothes, carried more heart's easein 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 wasregulated by Act of Parliament. Twenty-four eggs were ordered tobe sold for one penny, but the penny of that period contained asmuch silver as the threepenny piece of Bunyan's, and of our time. I have bought, within the last forty years, the finest eggs atfour a penny in Normandy. --Ed. 

[48] 'Slither, ' slippery, deceitful; obsolete, except inLincolnshire. --Ed. 

[49] Purses were worn, in Bunyan's time, hanging to the girdle, orslung 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, anddeath, began with, 'In the name of God. Amen. ' That sacred name hasbeen, and now is, awfully profaned and prostituted to the vilestpurposes. --Ed. 

[51] This is a sad mistake; such getting is a curse: 'Cursed isthe deceiver': 'I will curse your blessings, ' saith Jehovah byhis prophet Malachi. --Ed. 

[52] Modern editors, not so well aware as Bunyan of the value oftar as a medicine for sheep, altered the word to ship. A halfpennyworth of tar will serve a sheep, but not a ship. --Ed. 

[53] This was attempted when Bunyan was released from his cruelimprisonment by the King's pardon, which one instrument includedthe names of nearly five hundred suffers; and because the feesupon a pardon were twenty pounds, 'the covetous clerks did striveto exact upon us, ' says Whitehead, 'by demanding that sum uponevery name. ' Further application to the King put an end to thisexaction. --Ed. 

[54] When the labourer's wages were eightpence or tenpence perday, in 1683, wheat averaged forty-five shillings per quarter. How comparatively happy is the present state of our agriculturallabourers; and so would be that of the farmer, if rent was as lownow as it was at that period. --Ed. 

[55] To lie at catch, to watch for an opportunity to take an unfairadvantage. See the conversation between Faithful and Talkative inthe Pilgrim's Progress. --Ed. 

[56] Augustine had so strong a sense of fair dealing, that whena bookseller asked for a book far less than it was worth, he, of his own accord, gave him the full value thereof!! See Clark'sLooking-glass, edit. 1657. --Ed. 

[57] 'Fondness, ' an inordinate desire to possess. 'I have such afond 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 verysevere; that of nailing the dealer's ears to his door-posts. Itis a foul disgrace to Christian countries that these crimes areso common. --Ed. 

[59] Malapert, dexterous in evil-speaking. 'It is blasphemous tosay that God will not hear us for our presumptuous malapertnessunless we invoke the saints. '--Tyndale. 

[60] This is a phrase in heraldry to signify that the armorialbearings are marked with some sign of disgrace. Thus John de Aveoneshaving reviled his mother in the King's presence, he ordered thatthe tongue and claw of the lion which he bore in his arms shouldbe defaced. In many cases a baton is inserted as a mark ofillegitimacy. --Ed. 

[61] From a fine Persian drawing in the editor's cabinet, itappears that the nose jewel lies on the right cheek, and is fixedby a ring cut through to form a spring; one edge of the cut goinginside, and the other meeting outside the nostril, so as to bereadily removed as occasion required. --Ed. 

[62] An attempt at something new, a foolish innovation, generallyused with the word new; as, 'In holiday gown, and my new fangledhat. '--Cunningham. --Ed. 

[63] A tuft of hair worn on a man's forehead, or a projectingconspicuous part of the women's caps worn by the fashionables ofthat time. --Ed. 

[64] No one, except he has blown a ram's horn, or attended theJewish ceremony of the New-year, Tizri 1 (Sept. ), can imagine themiserable sounding of a ram's horn. Bunyan, with all his powers andpopularity, was, to an extraordinarily degree, 'a humble man. '--Ed. 

[65] A professor of Christianity who indulges in sin, is the worstof Atheists. Such conduct is practical hypocrisy and Atheism. --Ed. 

[66] The general opinion, to a late period, was, that the frogor toad was poisonous. Bartolomeus calls the frog 'venomous, ' andthat in proportion to the number of his spots. Bunyan, who wasfar 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 asow, which you may make clean, but never can make cleanly; it willsoon 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 suchnarrations; see especially the first English book of homiliescalled The Festival. --Ed. 

[69] Clark's authority for this account is Beard's Theatre of God'sJudgments. --Ed. 

[70] See the account of an Atheist in his pride in Pilgrim'sProgress and notes. 

[71] To let, prevent, or hinder. See Isaiah 43:13. --Ed. 

[72] Terms of endearment: thus Shakespeare, in Henry IV, representsthe hostess calling her maid, Doll Tear-sheet, sweet-heart. It isnow more restricted to lovers while courting. --Ed. 

[73] Uncertain was the liberty occasionally enjoyed by our pilgrimforefathers, who were always expecting 'troublesome times. ' Weought to be more thankful for the mercies we enjoy; and to praythat the state may soon equally recognize and cherish every goodsubject, without reference to sect, or authorizing persecution. --Ed. 

[74] The noble was a gold coin of Henry VIII; value six shillingsand eightpence. --Ed. 

[75] Bunyan's allegorical spirit appears in nearly all hiswritings. Diseases lay their heads together to bring Badman to thegrave, making Consumption their captain or leader of these men ofdeath. --Ed. 

[76] 'Haunt, ' an Anglo-Norman word. Custom, practice; more commonlyused as a verb, to haunt, or frequently visit. --Ed. 

[77] An old tippling custom, more honoured in the breach than inthe observance. --Ed. 

[78] The dialogues between Hopeful and Christian in Doubting Castleadmirably prove the wickedness of suicide. The unlettered tinkertriumphs over all the subtleties of the Dean of St. Paul's. SeePilgrim's Progress. --Ed. 

[79] This is the most awful of all delusions. It is exemplifiedin the character of Ignorance, in the Pilgrim's Progress, who wasferried over death by Vain Confidence, but found 'that there wasa way to hell, even from the gates of heaven. '--Ed. 

[80] Chrisom is a consecrated unguent, or oil, used in the baptismof infants in the Romish Church. It is prepared with great ceremonyon Holy Thursday. A linen cloth anointed with this oil, called achrisom cloth, is laid upon the baby's face. If it dies within amonth after these ceremonies, it was called a chrisom child. Theseincantations and charms are supposed to have power to save itssoul, and ease the pains of death. Bishop Jeremy Taylor mentionsthe phantasms that make a chrisom child to smile at death. HolyDying, 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 secondedition. --Ed. 

***

A Few Sighs From Hell;

or, The Groans of the Damned Soul:

or, An Exposition of those Words in the Sixteenth of Luke, Concerningthe Rich Man and the Beggar

WHEREIN IS DISCOVERED THE LAMENTABLE STATE OF THE DAMNED; THEIRCRIES, THEIR DESIRES IN THEIR DISTRESSES, WITH THE DETERMINATIONOF GOD UPON THEM. A GOOD WARNING WORD TO SINNERS, BOTH OLD ANDYOUNG, TO TAKE INTO CONSIDERATION BETIMES, AND TO SEEK, BY FAITHIN JESUS CHRIST, TO AVOID, LEST THEY COME INTO THE SAME PLACE OFTORMENT. 

Also, a Brief Discourse touching the profitableness of the Scripturesfor our instruction in the way of righteousness, according to thetendency 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 thatforget God. '--Psalm 9:17

'And whosoever was not found written in the book of life was castinto the lake of fire. '--Revelation 20:15

London: Printed by Ralph Wood, for M. Wright, at the King's Headin the Old Bailey, 1658. [1]

ADVERTISEMENT BY THE EDITOR

How awful is that cry of anguish which has reached us from beyondthe tomb, even from the infernal realms, and on which Bunyan, with his singular and rare ability, fixes our attention. It isthe voice of one who had received his good things in this fleetinglife; who had fared sumptuously every day, without providing foreternity, and now cries for a drop of water to cool his parchedtongue. Plunged into unutterable, inconceivable, and eternaltorments, he pleads that the poor afflicted beggar, who had lainat his gate, might be sent from the dead to warn his relatives, that they might escape, and not aggravate his misery, by upbraidinghim as a cause of their destruction, by having neglected to setthem a pious example. He knows that there is no hope for his ownwretched soul, and expresses no wish that his family should payfor masses to ease his pangs. No, such tomfooleries are limited tothis insane world. His poor request is one drop of water, and awarning messenger to his relatives. The answer is most decisive--thereis a great, an eternal gulf fixed--none can pass between heavenand hell; and as to your father's house, 'They have Moses andthe prophets'; and now it may be added, They have Jesus and hisapostles; if they hear not them, 'neither will they be persuadedthough one rose from the dead. ' No; if Isaiah, with his mightyeloquence, again appeared among mortals, again would his crybe heard, 'Who hath believed our report?' 'What! seek the livingamong the dead? To the law, and to the testimony, saith God. '

Reader, these are solemn realities. He who came from the unseenworld--from the bosom of the Father--reveals them unto us. O!that we may not mistake that voice for thunder, which called upona trembling world to 'HEAR HIM. '

The rich man personates all the thoughtless and uncoverted who diein their sins, his wealth can neither bribe death nor hell; he isstricken, and descends to misery with the bitter, but unavailingregret of having neglected the great salvation. He had taken nopersonal, prayerful pains to search the sacred Scriptures for himself;he had disobeyed the gospel, lived in revelry, and carelessnessof his soul; he had ploughed iniquity and sown wickedness, andreaps the same. 'By the blast of God he perishes, and is consumedby the breath of his nostrils. ' 'They have sown the wind, andthey shall reap the whirlwind. '

The opinion universally prevails, although the voice of infinitewisdom has declared it false, that miracles, or a messenger fromthe invisible world could awake the dead in sin. The world's eyesare shut, and its ears are stopped from seeing and hearing thatmost illustrious celestial messenger of mercy--'God manifest inthe flesh'--who still speaks to us in his words. He revealed, andhe alone could have revealed, these solemn, these heart-stirringfacts--He performed the most astonishing miracles--His doctrineswere truth--He required holiness of life to fit the soul for heaven;therefore He was despised, tortured, murdered. In the face of allthis, the poor wretch cries, 'send Lazarus. ' What refined cruelty!He had borne the cross and received the crown. Uncrown him, andsend him back to lie at my brother's gate, and if he dares to tellhim the truth, that my soul was in hell, even while the splendidfuneral was carrying my body to the tomb, he will hurry him todeath. Poor fool! are not thy kindred as hardened as thou wast?Send Lazarus from the dead! That, as Bunyan justly says, wouldbe to make a new Bible, to improve the finished salvation. No, if they will not hear Moses and the prophets, our Lord and hisapostles, they must all likewise perish. This is a very meagreoutline of this solemn treatise; it is full of striking illustrations, eminently calculated to arouse the thoughtless, and to conveysolid instruction to the thoughtful. 

This was the third volume that Bunyan published, and, with modesttimidity, he shelters himself under a strong recommendatory prefaceby his pastor, who, in the Grace Abounding, he calls 'holy Mr. Gifford. ' So popular was it, as to pass through nine editions inthe author's lifetime. [2] The preface, by John Gifford, was printedonly with the first edition. As it gives a very interesting accountof Bunyan, and his early labours in the ministry, which has neverbeen noticed by any of his biographers, and is extremely rare, it is here reprinted from a fine copy in the British Museum, andmust prove interesting to every admirer of John Bunyan. I closewith two short extracts--may they leave an abiding impression uponour minds. 'God will have a time to meet with them that now donot seek after him. ' 'O! regard, regard, for the judgment day isat hand, the graves are ready to fly open, the trumpet is nearthe sounding, the sentence will ere long be passed, and then, ' itwill be seen whether we belong to the class of Dives, who preferredthe 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 BUNYANWAS 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 mindinga crucified Jesus, when, in the meanwhile, their bodies are wellprovided for, their estates much regarded, and the things of thispresent life are highly prized, as if the darling was of less valuethan a clod of earth; an immortal soul, than a perishing body; aprecious Saviour, than unsatisfying creatures. Yea, though theyhave been often wooed with gracious entreaties, glorious promises, and fresh bleeding wounds, to make choice of the better part, thatshall never be taken from them; yet, alas! such influence haththis world, and the pleasures of it, and such is the blindnessof their understandings, that they continue still to hunt afterthose things which cannot profit, nor be a help to them in theworst hour. Yea, that will prove no better than poison to theirsouls, and refuse that would be (if embraced) their happiness here, and their glory hereafter. Such a strange stupidity hath seizedupon the hearts of men, that they will venture the loss of theirimmortal souls for a few dying comforts, and will expose themselvesto endless misery for a moment's mirth, and short-lived pleasures. But, certainly, a barn well fraught, a bag well filled, a backwell clothed, and a body well fed, will prove but poor comfortswhen men come to die, when death shall not only separate theirsouls from their bodies, but both from their comforts. What willit then avail them that they have gained much? Or what will theygive in exchange for their souls? Be wise, then (O reader, towhose sight this may come), before it be too late, and thou repent, when repentance shall be hid from thine eyes; also it will be asa dagger to thine heart one day, to remember what a Christ, whata soul, what a heaven thou hast lost for a few pleasures, a littlemirth, a short enjoyment of this present world; yea, and thatafter many warnings against many reproofs, and, notwithstandingthe many tenders of a full Christ, instead of those empty vanitieswhich thy soul closed with, hunted after, and would by no meansbe persuaded to part withal. No, but thou wouldst take thy time, and swim in this world's delights, though thy soul thereby wasdrowned in perdition and destruction (1 Tim 6:9). True, few thereare that will be persuaded that this course they take, though theirdaily conversations do bear witness to it; for how much time isspent, and how much care is the hearts of men filled withal, afterattaining, keeping, and increasing these things? And how seldomdo they trouble their heads, to have their minds taken up withthoughts of the better? Cumbering themselves with many things, butwholly neglecting the one thing necessary; yea, whereby do theymeasure their own or other men's happiness, but by the largeincomes of this world's good, accounting this the greatest, if notthe only blessedness, to have their corn, wine, and oil increasein abundance, and reckoning those that are most serious about, andearnest after the world to come, men of foolish spirits, giddybrains, and worthy to be branded in the forehead for simple deludedones. But surely he is the most fool that will be one at last; andhe 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 thefool--he or Lazarus? and he will soon resolve the question, thathe now sees, and by woeful experience finds (whatsoever his formerthoughts 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 hathslipped the time, it cannot be gained, when this poor man, knowingthe day of his visitation, was making sure of that glory which henow 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). Togetherwith that, 'That the temptations (or afflictions) of the righteous, which cause heaviness, are but for a season' (1 Peter 1:6). Andin this treatise, both of these are largely opened and explained. Behold, here a rich man clothed in silks, fed with delicates, andfaring deliciously every day; but look a little farther, and lo!this man clothed with vengeance, roaring under torments, and earnestlybegging for a drop of water to cool his tongue; a sad change. Onthe other hand, here thou shalt see a poor, but a gracious man, with a pinched belly, naked back, and running sores, begging atthe rich man's gate for a morsel to feed his belly, a sad state, yet but short; for look again, and behold this beggar gloriouslycarried, as in a chariot of triumph, by the angels into Abraham'sbosom, shining in glory, clothed with beautiful garments, andhis soul set down with Abraham, Isaac, and Jacob, in the kingdomof the Father; his rags are gone, his sores healed, and his soulfilled with joy unspeakable, and full of glory; the one carriednot his costly fare, and his gorgeous apparel with him into hell;nor the other his coarse diet, mouldy bread, filthy rags, andulcerous body into heaven; but the happiness of the one, and themisery of the other, took their leaves at the grave; the worldlyman's portion was but for his life, and the godly man's afflictionslasted no longer; 'For mark the perfect, and behold the upright, for the end of that man is peace; but the end of the wicked shallbe cut off' (Psa 37:37, 38). His present comforts, his future hopes, and his cursed soul together; yea, though he lives many days, andrejoices in them all, yet the days of darkness will overtake him, and his eye shall see no more good; in his life time he enjoyedhis good things, and, at the hour of death, legions of devilswill beset him, innumerable evils will befal him; and then shallhe pay full dear for all the pleasures of sin, that have carriedaway his heart from closing with, and following the Lord in theday of his prosperity. Ungodly men, because they feel no changesnow, they fear none hereafter, but flatter themselves with dyingas the godly, though their life is consumed in wickedness, andtheir strength in providing for and satisfying the lusts of theflesh. But as it fared with wicked Balaam, so shall it fare withthese, and their vain hopes will prove a feeding upon ashes throughtheir deceived heart, that hath turned them aside (Isa 44:20). 'Forthey 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 tothe Spirit, shall of the Spirit reap life everlasting. Say ye thento the righteous, 'It shall go well with him; however it goeswith him now, a few days will produce a happy change. ' 'It shallgo well with him that feareth the Lord' (Eccl 8:12). Go on then, Osoul, thou that hast set thy face towards heaven, though the eastwind beats upon thee, and thou find trouble and sorrow; these shallendure but for a night, joy will undoubtedly come in the morning;besides those sweet visits thou shalt have from thy preciousSaviour, in this thy day of darkness, wait but a while, and thydarkness shall be turned into light. 'When the light of the wickedshall be put out, and the spark of his fire, wherewith he warmedhimself, shall not shine' (Job 18:5). 'Grudge not to see the wickedprosper, and their steps washed with butter, but rather put onbowels of mercy and pity, as the elect of God, knowing that theyare set in slippery places' (Psa 73:18). And their day is coming, when fearful horror shall surprise them, and hell be opened toreceive them; nor yet be disquieted in thy mind, that troublesand afflictions do beset thee round; for, as a worser thing isreserved for them, so a better is prepared for thee. Do they drinkwine in bowls? and dost thou mingle thy tears with thy drink? Dothey live in pleasures, and spend their days in wealth? and dostthou sigh and mourn in secret? Well, there is a cup for them inthe 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 hatha 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 sweetestwine, which thou shalt drink new in the kingdom of the Father, and thy secret sighs into glorious praises; when thy mouth shallbe filled with laughter, and thy eyes see the King in his glory. 

Now, considering that these lines may be brought to the sight bothof the one sort and the other, I shall lay a few things beforethe thought of each; and first to the worser sort. 

First. Consider what an ill bargain thou wilt make, to sell thyprecious soul for short continuance in thy sins and pleasures. Ifthat man drives but an ill trade, who, to gain the world, shouldlose his soul (Matt 16:26), then, certainly, thou art far worse thatsells thy soul for a very trifle. O it is pity that so precious athing should be parted withal, to be made a prey for the devouringlion, for that which is worse than nothing! If they were brandedfor desperate wretches that caused their children to pass throughthe fire to Moloch, surely thou much more that gives thy soul todevouring flames, to be fuel for the everlasting fire, upon sounfit terms; what meanest thou, O man, to truck with the devils?Is there no better merchandise to trade in than what comes fromhell, or out of the bowels of the earth? and to be had upon nolower rates than thy immortal soul? Yes, surely the merchandiseof wisdom, which is better than the merchandise of silver, andthe gain thereof than fine gold (Prov 3:14, 8:19), is exposed tosale (Rev 3:18), and to be had without money or price; and if thoushouldest part with anything for it, it is such that it is betterto part withal than to keep. The wise merchant that sought a goodlypearl, having found one, sold all that he had, not himself, nothis 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 likeexchange when he threw away his own righteousness, which wasbut rags, yea, filthy rags (Isa 64:6), and put on the garment ofsalvation, and cast away to the dunghill that which was once hisgain, and won Christ (Phil 3:8). Thou needest not cast away thysoul for puddle pleasures; behold the fountain of living wateris 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 thebest of the things men prize so high, that for the love of, theylose their souls: what are they? Even painted nothings, promisingvanities (like the apples of Sodom, fair to the eye, butbeing touched, turn to dust; or like our mother Eve's, that hada beautiful look, but, being tasted, brings forth death), which, from the most part, have proved snares to the owners, and alwaysmiserable comforters at the parting; they cannot satisfy in life, for the more of these things are had, the more (with a disquietedspirit) are they reached after, and what comes in serves butto whet up the greedy unsatisfied appetite after more. The worldpasseth away, and the lust thereof (1 John 2:17). Though most mencontent themselves with these, yet it is not in these to satisfythem, and had they but one glimpse of the world to come, one crannyof light to discern the riches of Christ, and the least taste ofthe pleasures that are at the right hand of God (Psa 16:11), theywould be as little satisfied without a share in them, as they arenow with what of worldly things they enjoy; much less can theyease from pain at death. Clap a bag of gold (as one once did) tothy sinking spirit, pained body, and tormented conscience, andit can neither cheer up the one, nor appease the other, least ofall can they deliver from, or yield comfort after death; thosecannot serve as a bribe to death to pass thee by, nor yet bringcomfort to thy soul when thou art gone. The rich fool's largecrop and great increase could not procure one night's respite, norone moment's comfort. Besides, God regards them so little, thatfrequently he gives the largest share of them to whom he hatethmost (Psa 17:14), and the least to them who are the excellent inthe earth, in whom his soul delights, although he hath made themheirs of the kingdom (James 2:5). Yet doth he bestow such a smallportion of these worldly things upon them, hereby declaring toall how little he sets by those things which most set so much by, and to draw up our hearts, minds, and affections to the thingsabove; yea, His own Son that he appointed heir of all things (Heb1:2) shall come forth neither of rich kindred, nor attended withgallants, 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, befalshim, and by all this he shows his contempt of the worldly man'sdarling. 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 confidencein thy wealth, yet when this thy hope shall fail, and thy confidenceslip from thee (as sure it will ere long), glad wouldst thou beof the least drop of the water of life, and the least filing ofthat 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 thycarnal pleasures which thou hast drunk down, as the fish drinksdown water; whereto, I say, will they serve, unless to weigh theethe deeper into hell, and increase the fire, when it shall bekindled upon thee?

Thirdly. Look upon thy loss, too, which is such that ten thousandworlds cannot repair--thy soul, thy body, thy comforts, thy hopes, thy share in a crucified Jesus, the crown of life, and everlastingcommunion with the Father, Son, and Spirit, blessed angels, andglorified saints, and a soul-satisfying, soul-saving Christ, whocame from the bosom of love, and gave himself to open a way toeverlasting glory, by the sacrifice of himself, to whom thou artcalled, invited, and persuaded to come; whose heart is open, armsspread, and who hath room enough in his bosom to receive thee, grace enough to pardon thee, blood enough to justify thee, treasuresenough to enrich thee, pleasures enough to delight thee (Psa 36:8), and glory enough to crown thee; in whom it hath pleased the Fatherthat in him should all fulness dwell (Col 1:19); to make themperfectly blessed that come to him, so that there is no need toseek happiness among the creatures, which most do, and therebylose true happiness, and their souls too. Turn in hither, andthou shalt eat of his bread, and drink of the wine which he hathmingled (Prov 9:4, 5). Wouldst thou fare deliciously every day, and have thy soul delight itself in fatness? (Isa 55:2). Hearkendiligently, and come to the wedding; the oxen and fatlingsare killed, and all things are ready (Matt 22:5). I tell thee, whatsoever food thou feedest upon else, will prove no better tothee than the prodigal's husks (Luke 15:16). That will starve theewhilst thou feedest on them; and if thou drinkest of other wine, it will prove as a cup of wine mixed with poison, which though itbe pleasant to the taste, it will be the death of thy soul. Wiltthou, then, lose this Christ, this food, this pleasure, thisheaven, this happiness, for a thing of nought? Wilt thou drinkout of a puddle, a broken cistern which leaks out the water, andholds 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 poorman'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 Scriptureeverywhere shuts them out, and Christ at last will certainly shutthem out for ever hereafter, living and dying in their presentstate. Let none, therefore, deceive you, neither deceive yourselves, for none such can enter into the kingdom of heaven. But for thesethings' 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 thebottomless pit! Like wicked Haman, that dreamed of greater honour, but behold a gallows; or our mother Eve, who conceited to be asGod, but became a cursed creature. Though the devil may persuadethee 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 effecthis devilish design upon thee, he will present (and through hiscursed subtlety knows how to do it) thy sins and this world inas lovely and taking a guise as may be, but will hide the evilconsequences from thine eyes, that thou mightest be inveigled bygazing on the one, and not be affrighted by beholding the other;his bait shall be pleasant, but his hook hid, like the strumpet inProverbs 7, that entices the simple with fair words, but concealsthat the way to her house leads to the chambers of death; nothingappears but a bed richly furnished, and a promise of solacing himwith loves; but he that followeth after her, goeth as an ox tothe slaughter, and as a fool to the correction of the stocks. 

Fifthly. This is thy day to prevent the loss of the one, and toget an interest in the other; this is the day of salvation, theaccepted day of the Lord (2 Cor 6:2). Let the sun of this day beset before this work be done, and an everlasting night of darknesswill close thee in, wherein thou, thou shalt have time enoughindeed to bemoan thy folly, but none to learn to grow wiser. Itis a sad thing, especially in soul concernments, to be wise toolate, and to cry out when time is past, O that I had improvedit when it was present. Then will the remembrance of thy formermisspent time, and thy despair of ever gaining more, be likepoisoned arrows drinking up they spirit. Amongst all the talentsGod hath entrusted man withal, this is not the least, because onit depends eternity; and according to the use we make of this, will our eternal condition be, though the most of men live at sucha rate as if it was given them to no other end than to waste inwickedness, and consume in pleasures. What means else their spendingdays, 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 sentto do is then to be done; their souls, Christ, eternity, was scarcethought on before; but now, when merciless death begins to gripethem, then do they begin to bethink themselves of those thingswhich they should have got in readiness before, and that is thereason why we so often hear many that lie upon their death-bedsto cry out for a little longer time; and no wonder, for they havethe salvation of their souls to seek. O sad case! to have theirwork to do when the night is come, and a Christ to seek when deathhath found them; take therefore the counsel of the Holy Ghost(Heb 3:7), 'To-day, if you will hear his voice, harden not yourhearts. ' Mark, it is the Spirit's counsel. True, the devil and thineown heart will tell thee another tale, and be ready to whisperin thine ears, Thou mayest have time enough hereafter; what needof so much haste, another day may serve as well; let thy soul befilled with pleasure a little longer, and thy bags filled a littlemore; thou mayest have time for this and that too. O, but thisis the suggestion of an enemy, that would cause thee to defer solong, that thy heart may grow too hard, and thine ear too heavyto hear at all; but, certainly, this being the greatest business, challengeth the first and greatest care (Matt 6:33). And let thisbe 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 notlast long; it is but a day, and that a day of visitation. Indeedit is rich grace that there should be a day, but dally not becauseit is but a day. Jerusalem had her day, but because therein shedid 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 despisestthe riches of God's goodness, patience, and long-suffering towardsthee, and art not thereby led to repentance (Rom 2:5), a shorttime 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 thisgospel day (Heb 12:25). But seek him while he may be found, andcall upon him while he is near (Isa 55:6), lest thou criest afterhim hereafter, and he refuse thee. It is not crying, Lord, Lord, when the day of grace is past, that will procure the least crumbof mercy (Matt 7:21). No, if thou comest not when called, but stayestwhile supper is ended, thou shalt not taste thereof (Luke 14:24), though a bit would save thy life, thy soul; if thou drinkest notof 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 thyscorching flaming heart; thou that mightest have had thy vesselfull, and welcome, shall not now have so much as will hang on thetip of a finger. O! remember, the axe is laid to the root of thetree (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 itsroots, if it bring not forth good fruit. Seest thou not that manyof late have been snatched away, on each side of thee (by thathand that hath been stretched out and is so still)? and thoughthou mayest escape a while, yet hast thou no assurance that thedestroying angel will long pass by thy door. O then, neglect thysoul no longer, but consider time is short, and uncertain, eternitylong, 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 hastnot only had a prize in thy hands, but wisdom given thee from aboveto make use of it, and art one who (whilst others are seeking tomake this world and hell together sure to themselves) spendestthy time, and makest it thy only business, to make sure of theone thing necessary, and heaven to thy soul, I shall lay two orthree things before thy thoughts. 

First. Walk with a fixed eye upon the world to come. Look not atthe things that are seen, that are temporal, but at the thingswhich are not seen, that are eternal (2 Cor 4:18). A Christian'seye should be upon his journey's end, as our Lord Jesus, who forthe joy that was set before him, endured the cross (Heb 12:2). When the stones flew about Stephen's ears, his eyes were liftedup to heaven, and saw the glory of God, and Jesus standing onthe right hand of God (Acts 7:55, 56). What though thou at presentmayest lie at the rich man's gates, yet a few days will translatethee into Abraham's bosom. Though Israel had a sharp voyagethrough the wilderness, yet Caleb and Joshua, men of excellentspirits, had their eye upon the good land they were going to. Though graceless souls are too dull sighted to see afar off (2Peter 1:9), yet thou that hast received the unction from above, dost in some measure know what is the hope of thy calling, andwhat is the riches of the glory of his inheritance in the saints. 

Secondly. Be satisfied with thy present condition, though it beafflictive, for it shall not last always. Thy sorrows shall beshort, and thy joys long; roll thyself upon the Lord, for there isa heaven will pay for all; Christ first endured the cross beforehe wore the crown. David, before he was a king, was a shepherd. The poor man spoken of in this ensuing treatise, before he wascarried into heaven, had experiences of sorrow and sufferingson earth. Let the flesh be silent in passing judgment on thedispensations of God towards thee, and the men of this world, inthis present life. David, by prying too far herein with his ownwisdom, had almost caught a fall (Psa 73). Though God's judgmentsmay be too deep for our reason to dive into, yet are they alwaysrighteous, and his paths mercy and truth to those that keep hiscovenants (Psa 25:10). When Jeremiah would debate with the Lordconcerning his judgments in the wicked's prosperity, he wouldlay this down as an indubitable truth, that his judgments wererighteous (Jer 12:1). And his end was not to charge God, butto learn understanding of him in the way of his judgments; andalthough the ways of his providence may be dark to his people, thatthey cannot discern his footsteps, yet are they always consistentwith his everlasting covenant, and the results of the favour hebears to them. If the wicked flourish like the grass, it is thatthey should be destroyed for ever (Psa 92:7). And if the godlyhave many a wave beating upon them, yet will the Lord command hisloving-kindness in the day time (Psa 42:7, 8). And, after a littlewhile being tossed to and fro in these boisterous waves, theyshall arrive at the heavenly haven, this world being not theirresting-place, but there remains one for them (Heb 4:9). 

Thirdly. Let the faith and hopes of a glorious deliverance getthy heart up above thy present sufferings, that thou mayest gloryin tribulation who hast ground of rejoicing in hope of the gloryof God (Rom 5:2, 3). For whatsoever thy present grievances are, whether outward afflictions, or inward temptations, this may bethy consolation that a few days will rid thee of them; when thoushalt sigh no more, complain no more, but those shall be turnedinto praises. Thou hast (if I may so call it) all thy hell here;let thy life be expired, and thy misery is ended; thy happinessbegins, where wicked men's end; and when thine is once began, itshall have no more end. 

Reader, I have an advertisement to thee concerning the followingdiscourse, and the author of it. Thou hast in the discourse manythings of choice consideration presented to thee in much plainness, evidence, and authority; the replications are full, the applicationsare 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 tobe dealt thoroughly and plainly with in the matters of thy soul. We have too many that sow pillows under men's elbows, and too fewwho, dealing plainly, divide to every man his portion. Read itnot to pick quarrels with it, but to profit by it; and let notprejudice either against the author, or manner of delivery, causethee to stumble and fall at the truth. Prejudice will both blindthe 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 thereis none, or to greaten them where they are; and so cause the readerto turn the edge against the author or his work, that should beturned upon his own heart. It is marvellous to see how the truthis quarrelled at that comes from one, that would be easily receivedit if did drop from another; and I doubt not, if this book had someother hand at it, there is scarce any expression that may be nowcarpt at by some, but would have been swallowed without straining. We are now fallen into such an age (the good Lord help us) thattruth, 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 singularadvantage, and of so royal a descent, that it deserves entertainmentfor itself, and that not in our houses or heads only, but in ourhearts too. Whatsoever the hand is that brings it, or the formthat it appears in, men account gold worth receiving, whatsoeverthe messenger is that brings it, or the vessel that holds it. 

If thou meetest (reader) with any passage that seems doubtful untothee, let love that thinks no evil put the best construction uponit, and do not hastily condemn what thou canst not presently yieldto; or if any expression thou meetest with may (haply) offendthee, do not throw aside the whole, and resolve to read of it nomore; for though some one may offend thee, yet others (I hope) mayaffect thee; or if there be that which some may call tautology, be not displeased at it; for that word that may not fasten uponthy heart in one page, may in another; and although it may begrievous to thy eye (if thou beest nice and curious), yet bearwith it, if it may be profitable to thy soul. 

Concerning the author (whatsoever the censures and reports of manyare) I have this to say, that I verily believe God hath countedhim faithful, and put him into the ministry; and though his outwardcondition and former employment was mean, and his human learningsmall, yet is he one that hath acquaintance with God, and taughtby his Spirit, and hath been used in his hand to do souls good; forto my knowledge there are divers who have felt the power of theword 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 yourdrones, that will suck the sweet, but do no work. For he hath laidforth himself to the utmost of his strength, taking all advantagesto make known to others what he himself hath received of God, andI fear this is one reason why the archers have shot so sorely athim; for by his and others' industry in their Master's work, theirslothfulness hath been reproved, and the eyes of many have beenopened to see a difference between those that are sent of God andthose that run before they are sent. And that he is none of thoselight fanatic spirits that our age abounds withal, this followingdiscourse, together with his former, that have been brought topublic view, will testify; for among other things that may bearrecord to him herein, you shall find him magnifying and exaltingthe Holy Scriptures, and largely showing the worth, excellency, and usefulness of them. 

And yet surely if thou shalt (notwithstanding this) stumble athis meanness and want of human learning, thou wilt declare thineunacquaintance with God's declared method, who to perfect his ownpraise, and to still the enemy and avenger, makes choice of babesand sucklings, and in their mouths ordaineth strength (Psa 8:2). Though men that have a great design, do, and must make use ofthose that in reason are most likely to effect it, yet must theLord do so too? Then instruments (not himself) would carry awaythe praise; but that no flesh should glory in his presence, hehath chosen the foolish things of the world, to confound the wise, and base things of the world, and things that are despised, hathGod chosen (1 Cor 1:27-29). Cast thine eye back to the beginningof the gospel dispensation (which surely, if at any time, shouldhave come forth in the wisdom and glory of the world), and thoushalt see what method the Lord did take at the first to exalthis son Jesus: he goes not amongst the Jewish rabbis, nor to theschools of learning, to fetch out his gospel preachers, but tothe trades, and those most contemptible too; yet let not any fromhence conceive that I undervalue the gifts and graces of such whohave been, or now are endued with them, nor yet speak againstlearning being kept in its place; but my meaning is, that thosethat are learned should not despise those that are not; or thosethat are not, should not despise those that are, who are faithfulin the Lord's work: and therefore being about to leave thee, Ishall leave with thee two Scriptures to be considered of. The oneis John 13:20, Verily, verily, I say unto you, he that receivethwhomsoever I send (mark whomsoever) receiveth me; and hethat receiveth me, receiveth him that sent me. The other is Luke10:16, He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sentme. 

J. G. 

THE AUTHOR TO THE READER. 

Friend, because it is a dangerous thing to be walking towardsthe lace of darkness and anguish; and again, because it is(notwithstanding) the journey that most of the poor souls in theworld are taking, and that with delight and gladness, as if THEREwas the only happiness to be found, I have therefore thought itmy duty, being made sensible of the danger that will befal thosethat fall therein, for the preventing of thee, O thou poor manor woman! to tell thee, by opening this parable, what sad successthose 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 ofthe danger, when he knoweth thereof, and doth also see that theway his neighbour is walking in doth lead right thereto, especiallywhen we think that our neighbour may be either ignorant or carelessof his way. Why friend, it may be, nay twenty to one, but thouhast been, ever since thou didst come into the world, with thyback towards heaven, and thy face towards hell; and thou, it maybe, 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, ifthou 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 thounot 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 mytongue; for I am tormented in this flame?' (Luke 16:24). Dost thounot hear them say, Send out from the dead, to prevent my father, my brother, and my father's house, from coming 'into this place oftorment?' Shall not then these mournful groans pierce thy flintyheart? Wilt thou stop thine ears, and shut thy eyes? And wilt thounot regard? Take warning and stop thy journey before it be toolate. Wilt thou be like the silly fly, that is not quiet unlessshe be either entangled in the spider's web, or burned in thecandle? Wilt thou be like the bird that hasteth to the snare ofthe fowler? Wilt thou be like that simple one named in the seventhof Proverbs, that will be drawn to the slaughter by the cord ofa silly lust? O sinner, sinner, there are better things than hellto be had, and at a cheaper rate by the thousandth part! O! thereis 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: 'Ipray thee, therefore, that thou wouldst send him to my father'shouse'; 'if one went unto them from the dead they would repent. ''How long, ye simple ones, will ye love simplicity? And thescorners delight in their scorning? And fools hate knowledge?''Turn you at my reproof: behold, ' saith God, 'I will pour out mySpirit unto you, I will make known my words unto you. ' I say, hearthis voice, O silly one, and turn and live, thou sinful soul, lesthe 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 fearcometh' (Prov 1:22-26). 

O poor soul, If God and Christ did [thus] with thee for thineharm, it would be another matter; then if thou didst refuse, thoumightest have some excuse to make, or fault to find, and groundto make delays. But this is for thy profit, for thy advantage, for the pardoning of thy sins, the salvation of thy soul, thedelivering of thee from hell fire, from the wrath to come, fromeverlasting burnings, into favor with God, Christ, and communionwith all happiness, that is so indeed. 

But it may be thou wilt say, All that hath been spoken to in thisdiscourse is but a parable, and parables are no realities. I couldput thee off with this answer, That though it be a parable, yetit is a truth, and not a lie; and thou shalt find it so too, tothy cost, if thou shalt be found a slighter of God, Christ, andthe salvation of thy own soul. 

But secondly, know for certain, that the things signified byparables are wonderful realities. O what a glorious reality wasthere signified by that parable, 'The kingdom of heaven is likeunto a net that was cast into the sea, ' &c. Signifying, thatsinners of all sorts, of all nations, should be brought into God'skingdom, by the net of the gospel. And O! how real a thing shallthe other part thereof be, when it is fulfilled, which saith, And 'when it was full they drew to shore, and gathered the goodinto vessels, but cast the bad away' (Matt 13:47, 48). Signifyingthe mansions of glory that the saints should have, and also therejection that God will give to the ungodly, and to sinners. Andalso that parable, what a glorious reality is there in it, whichsaith, 'Except a corn of wheat fall into the ground and die, itabideth alone; but if it die, it bringeth forth much fruit' (John12:24). To signify that unless Jesus Christ did indeed spill hisblood, and die the cursed death, he should abide alone; that is, have never a soul into glory with him; but if he died, he shouldbring forth much fruit; that is, save many sinners. And also howreal a truth there was in that parable concerning the Jews puttingChrist to death, which the poor dispersed Jews can best experienceto their cost; for they have been almost ever since a banishedpeople, and such as have had God's sore displeasure wonderfullymanifested against them, according to the truth of the parable(Matt 21:33-41). O therefore, for Jesus Christ's sake, do notslight the truth, because it is discovered in a parable! For bythis argument thou mayest also, nay, thou wilt slight almost allthe things that our Lord Jesus Christ did speak; for he spake themfor the most part, if not all, in parables. Why should it be saidof thee as it is said of some, These things are spoken to themthat are without 'in parables, that seeing they might not see, and hearing they might not understand?' (Luke 8:10). I say, takeheed of being a quarreller against Christ's parables, lest Christalso 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 mepray for me, that my God would not forsake me, nor take his HolySpirit from me; and that God would fit me to do and suffer whatshall be from the world or devil inflicted upon me. I must tellthee, the world rages, they stamp and shake their heads, andfain they would be doing; the Lord help me to take all they shalldo with patience; and when they smite the one cheek, to turn theother to them, that I may do as Christ hath bidden me; for thenthe 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 lowand 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 finelinen, and fared sumptuously every day. And there was a certainbeggar, named Lazarus, which was laid at his gate, full of sores, And desiring to be fed with the crumbs which fell from the richman's table: moreover the dogs came and licked his sores. And itcame to pass that the beggar died, and was carried by the angelsinto Abraham's bosom: the rich man also died, and was buried;And in hell he lifted up his eyes, being in torments, and seeethAbraham afar off, and Lazarus in his bosom. And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he maydip the tip of his finger in water, and cool my tongue; for I amtormented in this flame. But Abraham said, Son, remember that thouin thy lifetime receivedst thy good things, and likewise Lazarusevil 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; neithercan they pass to us that would come from thence. Then he said, I pray thee therefore, father, that thou wouldst send him tomy father's house; For I have five brethren; that he may testifyunto them, lest they also come into this place of torment. Abrahamsaith unto him, They have Moses and the prophets; let them hearthem. And he said, Nay, father Abraham: but if one went unto themfrom the dead, they will repent. And he said unto him, If theyhear not Moses and the prophets, neither will they be persuadedthough one rose from the dead. '

This Scripture was not spoken by our Lord Jesus Christ to show youthe state of two single persons only, as some, through ignoranceof the drift of Christ in his parables, do dream; but to showyou the state of the godly and ungodly to the world's end; as isclear to him that is of an understanding heart. For he spake themto the end that after generations should take notice thereof, and fear, lest they also fell into the same condition. Now in mydiscourse upon these words I shall not be tedious; but as brieflyas I may, I shall pass through the several verses, and lay youdown some of the several truths contained therein. And the Lordgrant that they may be profitable, and of great advantage to thosethat 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 nextverses; for they are the words I do intend most especially toinsist upon. 

The 19th, 20th, and 21st verses run thus:--'There was a certainrich man which was clothed in purple and fine linen, and fared'deliciously or 'sumptuously every day. And there was a certainbeggar, named Lazarus, which was laid at his gate full of sores. '

First. If these verses had been spoken by Jesus Christ, and nomore, all the world would have gone near to have cast a wronginterpretation 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 worldwould have made this conclusion of them--the rich man was the happyman; for, at the first view, it doth represent such a thing; buttake all together, that is, read the whole parable, and you shallfind that there is no man in a worse condition than he; as I shallclearly hold forth afterward. 

Second. Again, if a man would judge of men according to outwardappearance, he shall ofttimes take his mark amiss. Here is a manto outward appearance appears the only blessed man, better by halfthan the beggar, inasmuch as he is rich, the beggar poor; he iswell clothed, but peradventure the beggar is naked; he hath goodfood, but the beggar would be glad of dog's meat. 'And desiringto 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 ofa bit when he can get it. O! who would not be in the rich man'sstate? A wealthy man, sorts of new suits and dainty dishes everyday; enough to make one who minds nothing but his belly, and hisback, 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 lifeindeed; then should I have heart's-ease good store; then I shouldlive pleasantly, and might say to my soul, 'Soul, ' be of goodcheer, 'eat, drink, and be merry' (Luke 12:19). Thou hast everythingplenty, and art in a most blessed condition. 

I say, this might be, aye, and is, the conclusion with them thatjudge according to outward appearance. But if the whole parablebe well considered, you will see (Luke 16:15), that which is hadin high estimation with men is an abomination in the sight ofGod. And again (John 16:20-22), that condition, that is the saddestcondition, according to outward appearance, is ofttimes the mostexcellent; for the beggar had ten thousand degrees the best ofit, though, to outward appearance, his state was the saddest;[4]from whence we shall observe thus much:--1. That those who judgeaccording to outward appearance, do for the most part judge amiss(John 7:24). 2. That they who look upon their outward enjoymentsto 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 anda child of the devil may make but one person; or a man may haveabundance of outward enjoyments, and yet be carried by the devilsinto eternal burnings (Luke 12:20). But this is the trap in whichthe devil hath caught many thousands of poor souls, namely, bygetting them to judge according to outward appearance, or accordingto God's outward blessings. 

Do but ask a poor, carnal, covetous wretch, how we should knowa man to be in a happy state, and he will answer, those that Godblesseth, and giveth abundance of this world unto; when, for themost part, they are they that are the cursed men. Alas! poor men, they are so ignorant as to think that because a man is increasedin outward things, and that by a small stock, therefore God dothlove that man with a special love, or else he would never doso much for him, never bless him so, and prosper the work of hishands. 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 hiseyes, ' &c. 

Methinks to see how the great ones of the world will go struttingup and down the streets sometimes, it makes me wonder. Surely theylook upon themselves to be the only happy men; but it is becausethey judge according to outward appearance; they look upon themselvesto be the only blessed men, when the Lord knows the generalityare left out of that blessed condition. 'Not many wise men afterthe flesh, not many mighty, not many noble are called' (1 Cor1:26). Ah! did they that do now so brag, that nobody dare scarcelook on them, but believe this, it would make them hang down theirheads and cry, O give me a Lazarus' portion. 

I might here enlarge very much, but I shall not; only thus muchI shall say to you that have much of this world, Have a care thatyou have not your portion in this world. Take heed that it be notsaid 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 shouldput thee off with a portion in this life? Wouldst thou be glad tobe kept out of heaven with a back well clothed, and a belly wellfilled with the dainties of this world? Wouldst thou be glad tohave all thy good things in thy lifetime, to have thy heaven tolast no longer than while thou dost live in this world? Wouldstthou 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 acare of desiring to be a rich man, lest thy table be made a snareunto thee (Psa 19:22). Lest the wealth of this world do bar theeout of glory. For, as the apostle saith, 'They that will be rich, fall into temptation and a snare, and into many foolish and hurtfullusts, 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 thatstate 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 saidbefore, but that those who have riches should have a care that theybe not all their portion (James 1:10-12; 1 Tim 6:17). 2. Becauserich men are most liable to the devil's temptations; are mostready 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 childrenof disobedience (Col 3:6). 3. Because he would comfort the heartsof his own, which are most commonly of the poorer sort; but Godhath chosen the poor, despised, and base things of this world (1Cor 1:26). Should God have set the rich man in the blessed state, his children would have concluded, being poor, that they had noshare in the life to come. 

And again, had not God given such a discovery of the sad conditionof those that are for the most part rich men, we should have hadmen concluded absolutely that the rich are the blessed men. Nay, albeit the Lord himself doth so evidently declare that the richones of the world are, for the most part, in the saddest condition, yet they, through unbelief, or else presumption, do hardenthemselves, and seek for the glory of this world as though theLord Jesus Christ did not mean as he said, or else that he willsay more than shall assuredly come to pass; but let them know thatthe Lord hath a time to fulfil that he had a time to declare, forthe scripture cannot be broken (John 10:35). 

But again, the Lord by this word doth not mean those are ungodlywho are rich in the world, and no other, for then must all thosethat are poor, yet graceless and vain men, be saved and deliveredfrom eternal vengeance, which would be contrary to the Word ofGod, which saith that together with the kings of the earth, andthe great men, and the chief captains, and the mighty men, thereare bondmen or servants, and slaves, that cry out at the appearanceof the Almighty God, and his Son Jesus Christ, to judgment (Rev6:15). 

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 tounderstand 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 theAlmighty's wrath ready to be poured out upon them. Thus much inbrief touching the 19th verse. I might have observed other thingsfrom it, but now I forbear, having other things to speak of atthis time. 

Verse 20. --'And there was a certain beggar, named Lazarus, whichwas laid at his gate, full of sores. '

This verse doth chiefly hold forth these things; 1. That thesaints of God are a poor contemptible people; 'There was a certainbeggar. ' If you understand the word beggar to hold forth outwardpoverty, or scarcity in outward things, such are saints[5] of theLord, for they are for the most part a poor, despised, contemptiblepeople. But if you allegorize it and interpret it thus, They aresuch as beg earnestly for heavenly food; this is also the spiritof the children of God, and it may be, and is a truth in thissense, though not so naturally gathered from this scripture. 2. That 'he was laid at his gate, full of sores. ' These words holdforth 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 whilethey are in the world, but also the entertainment they find atthe hands of those ungodly ones who live upon the earth. Whereasit is said, he was 'laid at his gate, full of sores. ' Mark, hewas laid at his gate, not in his house--that was thought too goodfor him--but he was laid at his gate, full of sores. From whenceobserve, (1. ) That the ungodly world do not desire to entertainand receive the poor saints of God into their houses. If theymust needs be somewhere near unto them, yet they shall not comeinto their houses; shut them out of doors; if they will needs benear 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 touchedwith the afflictions of God's children for all they are full ofsores; a despised, afflicted, tempted, persecuted people the worlddoth not pity, no, but rather labour to aggravate their troubleby shutting them out of doors; sink or swim, what cares theworld? They are resolved to disown them; they will give them noentertainment: 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, theyshall have enough of that; but otherwise no refreshment, no comfortfrom 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 fromthe 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'sheart, and also the heart and carriage of worldly men towards thesaints 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 butto keep life and soul together; as we used to say, he is content, he is satisfied; he hath learned--if he hath learned to bea Christian--to be content with anything; as Paul saith, 'I havelearned in whatsoever state I am, therewith to be content' (Phil4:11). He learns in all conditions to study to love God, to walkwith God, to give up himself to God; and if the crumbs that fallfrom the rich man's table will but satisfy nature and give himbodily strength, that thereby he may be the more able to walk inthe way of God, he is contented. And he 'desired to be fed withthe crumbs that fell from the rich man's table. '[6] But mark, hehad them not; you do not find that he had so much as a crumb, or ascrap allowed unto him. No, then the dogs will be beguiled, THATmust be preserved for the dogs. From whence observe that the ungodlyworld do love their dogs better than the children of God. [7] Youwill say that is strange. It is so indeed, yet it is true, as willbe clearly manifested; as, for instance, how many pounds do somemen spend in a year on their dogs, when in the meanwhile the poorsaints of God may starve for hunger? They will build houses fortheir dogs, when the saints must be glad to wander, and lodge indens and caves of the earth (Heb 11:38). And if they be in anyof their houses for the hire thereof, they will warn them out oreject them, or pull down the house over their heads, rather thannot rid themselves of such tenants. [8] Again, some men cannot gohalf a mile from home but they must have dogs at their heels, butthey can very willingly go half a score miles without the societyof a Christian. Nay, if when they are busy with their dogs theyshould chance to meet a Christian, they would willingly shift himif they could. They will go on the other side the hedge or theway rather than they will have any society with him; and if atany time a child of God should come into a house where there arebut two or three ungodly wretches, they do commonly wish eitherthemselves or the saint out of doors; and why so? because theycannot down[9] with the society of a Christian; though if therecome in at the same time a dog, or a drunken swearing wretch, which is worse than a dog, they will make him welcome; he shallsit down with them and partake of their dainties. And now tellme, you that love your sins and your pleasures, had you not ratherkeep 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 youlook on them as if you would eat them up? Yet at the very sametime if you can but meet your dog, or a drunken companion, youcan fawn upon them, take acquaintance with them, to the tavern orale house with them, if it be two or three times in a week. Butif the saints of God meet together, pray together, and labour toedify one another, you will stay till doomsday before you willlook into the house where they are. Ah! friends, when all comesto all, you will be found to love drunkards, strumpets, dogs, anything, nay, to serve the devil, rather than to have loving andfriendly society with the saints of God. 

Moreover, 'the dogs came and licked his sores. ' Here again you maysee, not only the afflicted state of the saints of God in thisworld, but also that even dogs themselves, according to their kind, are more favourable to the saints than the sinful world; thoughthe ungodly will have no mercy on the saints, yet it is orderedso that these creatures, dogs, lions, &c. Will. Though the richman would not entertain him into his house, yet his dogs willcome and do him the best good they can, even to lick his runningsores. It was thus with Daniel when the world was mad against him, and would have him thrown to the lions to be devoured, the lionsshut their mouths at him, or rather the Lord did shut them up, sothat there was not that hurt befel to him as was desired by theadversaries (Dan 6). And this I am persuaded of, that would thecreatures do as some men would have them, the saints of God shouldnot walk so quietly up and down the streets and other placesas they do. And as I said before, so I say again, I am persuadedthat, at the day of judgment, many men's conditions and carriageswill be so laid open, that it will evidently appear they have beenvery merciless and mad against the children of God, insomuch, that when the providence of God did fall out so as to cross theirexpectation, they have been very much offended thereat, as is veryevidently seen in them who set themselves to study how to bringthe saints into bondage, and to thrust them into corners, as inthese late years (Psa 31:13). And because God hath in his goodnessordered things otherwise, they have gnashed their teeth thereat. [10]Hence then let the saints learn not to commit themselves to theirenemies; 'beware of men' (Matt 10:17). They are very mercilessmen, and will not so much favour you, if they can help it, as youmay suppose they may. Nay, unless the overruling hand of God ingoodness 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 wascarried by the angels into Abraham's bosom: the rich man alsodied, and was buried. '

The former verses do briefly hold forth the carriage of the ungodlyin this life toward the saints. Now this verse doth hold forththe departure, both of the godly and ungodly, out of this life. 

Where he said, 'And it came to pass, that the beggar died, and wascarried--into Abraham's bosom, ' and 'the rich man also died';--thebeggar died, that represents the godly; and the rich man died, that represents the ungodly. From whence observe, neither godlynor ungodly must live always without a change, either by death orjudgment; the good man died and the bad man died. That scripturedoth also back this truth, that good and bad must die, marvellouswell, 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; whichmight beget, in the hearts of the ungodly especially, some hopeto escape the bitterness of it. But he saith it is a thing mostcertain, it is appointed; mark, 'it is appointed unto men onceto die, but after this the judgment. ' God hath decreed it, thatsince men have fallen from that happy estate that God at the firstdid set them in, they shall die (Rom 6:23). Now when it is saidthe beggar died and the rich man died, part of the meaning is theyceased to be any more in this world; I say partly the meaning, but not altogether. Though it be altogether the meaning when someof the creatures die, yet it is but in part the meaning when itis said that men, women, or children die; for there is to themsomething else to be said, more than barely agoing out of theworld. For if when unregenerate men and women die there were anend 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 menand women die there is that to come after death that will be veryterrible to them, namely, to be carried by the angels of darknessfrom their death-beds to hell, there to be reserved to the judgment ofthe great day, when both body and soul shall meet and be unitedtogether again, and made capable to undergo the uttermost vengeanceof the Almighty to all eternity. This is that, I say, which dothfollow a man that is not born again, after death, as is clear fromthat in 1 Peter 3:18, 19, where, before speaking of Christ beingraised again, by the power of his eternal Spirit, he saith, Bywhich, that is, by that Spirit, 'he went and preached unto thespirits 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 ordays in which Noah lived, being disobedient in their times to thecalls of God by his Spirit in Noah, for so I understand it, was, according to that which was foretold by that preacher, deprivedof life and overcome by the flood, and are now in prison. Mark, he preached to the spirits in prison; he doth not say, who werein prison, but to them in, that is, now in prison, under chainsof darkness, reserved, or kept there in that prison, in which nowthey are, ready, like villains in the jail, to be brought beforethe judgment-seat of Christ at the great day. But of this I shallspeak 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 tothe day of judgment, were believed, we should not have so manywantons walk up and down the streets as there do, at least itwould put a mighty check to their filthy carriages, so that theywould not, could not walk so basely and sinfully as they do. Belshazzar, notwithstanding he was so far from the fear of God ashe was, yet when he did but see that God was offended and threatenedhim for his wickedness, it made him hang down his head and knockhis knees together (Dan 5:5, 6). If you read the verses before youwill find he was careless, and satisfying his lusts in drinkingand playing the wanton with his concubines. But so soon as he didperceive 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 smoteone against another. ' And when Paul told Felix of righteousness, temperance, and judgment to come, it make him tremble. And let metell thee, soul, whosoever thou art, that if thou didst but verilybelieve that thou must die and come into the judgment, it wouldmake thee turn over a new leaf. But this is the misery, the devildoth 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 thoughtsof passing from this life into another world; for he knows, ifhe can but keep them from the serious thoughts of death, he shallthe more easily keep them in their sins, and so from closing withJesus 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' (Job21:14). Because there is no fear of death and judgment to come, therefore they do put off God and his ways, and spend their daysin 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 withthe man spoken of in Luke 12:20. The man, instead of thinking ofdeath, he thought how he might make his barns bigger. But, in themidst of his business in the world, he lost his soul before hewas aware, supposing that death had been many years off. But Godsaid unto him, 'Thou fool, ' thou troublest thyself about things ofthis 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. Andhere it comes to pass, men's not being exercised with the thoughtsof departing this life, that they are, so unexpectedly to themselvesand their neighbours, taken away from the pleasures and profits, yea, and all the enjoyments they busy themselves withal while theylive in this world. And hence it is again, that you have some inyour towns and cities that are so suddenly taken away, some fromhaunting the ale-houses, others from haunting the whore-houses, others from playing and gaming, others from the cares and covetousdesires after this world, unlooked for as by themselves or theircompanions. Hence it is also that men do so wonder at such tidingsas this. There is such a one dead, such a one is departed; itis because they do so little consider both the transitoriness ofthemselves and their neighbours. For had they but their thoughtswell exercised about the shortness of this life, and the dangerthat will befall such as do miss of the Lord Jesus Christ, itwould make them more wary and sober, and spend more time in theservice of God, and be more delighted and diligent in inquiringafter the Lord Jesus, who is the deliverer 'from the wrath tocome' (1 Thess 1:10). For, as I said before, it is evident, thatthey who live after the flesh in the lusts thereof, do not reallyand seriously think on death, and the judgment that doth followafter: neither do they indeed endeavour so to do; for did they, itwould make them say with holy Job, 'All the days of my appointedtime will I wait till my change come' (Job 14:14). And as I saidbefore, that not only the wicked, but also the godly have theirtime to depart this life. And the beggar died. The saints of theLord, they must be deprived of this life also, they must yield upthe ghost into the hands of the Lord their God; they must also beseparated from their wives, children, husbands, friends, goods, and all that they have in the world. For God hath decreed it; itis appointed, namely, by the Lord, for men once to die, and 'wemust all appear before the judgment-seat of Christ, ' as it is, 2Corinthian 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 wellas the sinners, then what advantage have the godly more than theungodly, and how can the saints be in a better condition than thewicked?

Answ. Read the 22d verse over again, and you will find a marvellousdifference between them, as much as is between heaven and hell, everlasting joy and everlasting torments; for you find, that whenthe beggar died, which represents the godly, he was carried bythe angels into Abraham's bosom, or into everlasting joy (Psa 1). But the ungodly are not so, but are hurried by the devils intothe bottomless pit, drawn away in their wickedness (Prov 14:32), for he saith, 'And in hell he lifted up his eyes. ' When the ungodlydo die, their misery beginneth, for then appear the devils, likeso many lions, waiting every moment till the soul depart from thebody. Sometimes they are very visible to the dying party, [11] butsometimes more invisible; but always this is certain, they nevermiss 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 betormented and reserved until that great and general day of judgment, at which day they must, body and soul, receive a final sentencefrom the righteous Judge, and from that time be shut out from thepresence of God into everlasting woe and distress. But the godly, when the time of their departure is at hand, then also are theangels of the Lord at hand; yea, they are ready waiting upon thesoul to conduct it safe into Abraham's bosom. I do not say but thedevils are ofttimes very busy doubtless, and attending the saintsin their sickness: ay, and no question but they would willinglydeprive the soul of glory. But here is the comfort, as the devilscome from hell to devour the soul, if it be possible, at itsdeparture, so the angels of the Lord come from heaven, to watch overand conduct the soul, in spite of the devil, safe into Abraham'sbosom. 

David had the comfort of this, and speaks it forth for the comfortof his brethren (Psa 34:7), saying, 'The angel of the Lord encampethround about them that fear him, and delivereth them. ' Mark, theangel of the Lord encampeth round about his children, to deliverthem. From what? From their enemies, of which the devil is notthe least. This is an excellent comfort at any time, to have theholy angels of God to attend a poor man or woman; but especiallyit is comfortable in the time of distress, at the time of death, when the devils beset the soul with all the power that hell canafford them. But now it may be, that the glorious angels of Goddo not appear at the first, to the view of the soul; nay, ratherhell stands before it, and the devils ready, as if they would carryit thither. But this is the comfort, the angels do always appearat the last, and will not fail the soul, but will carry it safeinto Abraham's bosom. Ah friends, consider, here is an ungodlyman upon his death-bed, and he hath none to speak for him, noneto speak comfort unto him; but it is not so with the children ofGod, 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 uponthem; but the saints have their company. In a word, the unconvertedperson, when he dieth, he sinks into the bottomless pit; but thesaints, when they die, do ascend with, and by the angels, intoAbraham's bosom, or into unspeakable glory (Luke 23:43). 

Again, it is said, that the rich man when he died was buried orput into the earth; but when the beggar died, he was carried bythe 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, asI said before; and not only so, but also the preciousness of thedeath of the saints in the eyes of the Lord (Psa 116:15). Thatafter-generations may see how precious in the sight of the Lordthe death of his saints is, when he saith they are carried by theangels into Abraham's bosom. 

Thus many times the Lord adorneth the death and departure of hissaints, to hold forth unto after-generations, how excellent they arein 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 buriedhim; of Elijah, that he was taken up into heaven; that the saintssleep in Jesus; that they die in the Lord; that they rest fromtheir labour, that their works follow them; that they are underthe altar; that they are with Christ; that they are in light; thatthey are to come with the Lord Jesus to judge the world. All whichsayings signify thus much, that to die a saint is very great honourand dignity. But the ungodly are not so. The rich or ungodly dieand are buried; he is carried from his dwelling to the grave, andthere he is buried, hid in the dust; and his body doth not so fastmoulder and come to nought there, but his name doth stink as fastin the world, as saith the holy scripture: 'The name of the wickedshall rot' (Prov 10:7). And indeed, the names of the godly arenot in so much honour after their departure, but the wicked andtheir names do as much rot. What a dishonour to posterity was thedeath of Balaam, Agag, Ahithophel, Haman, Judas, Herod, with therest of their companions?

Thus the wicked have their names written in the earth, and they doperish and rot, and the name of the saints do cast forth a daintysavour to following generations; and that the Lord Jesus dothsignify where he saith the godly are 'carried by the angels intoAbraham's bosom'; and that the wicked are nothing worth, where hesaith 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 outof this life, together with the glorious conduct[12] that the godlyhave into the kingdom of their Father. Now our Lord doth show, in this verse, partly what doth and shall befal to the reprobateafter this life is ended, where he saith, 'And in hell he liftedup 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 thereis 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 hiseyes. ' Second. That all that are ungodly, and do live and die intheir sins, so soon as ever they die, they go into hell: he diedand was buried; 'And in hell he lifted up his eyes. ' Third. Thatsome are so fast asleep, and secure in their sins, that they scarceknow well where they are till they come into hell; and that Igather from these words, 'In hell he lifted up his eyes. ' He wasasleep before, but hell makes him lift up his eyes. 

[First. ] As I said before, it is evident that there is a hell forsouls, yea, and bodies too, to be tormented in after they departthis life, as is clear, first, because the Lord Jesus Christ, thatcannot 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, thatI plainly deny: 1. Because there the body is not sensible of tormentor ease; but in that hell into which the spirits of the damneddepart, they are sensible of torment, and would very willingly befreed from it, to enjoy ease, which they are sensible of the wantof; as is clearly discovered in this parable, 'Send Lazarus, thathe 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 thebodies, so long as they lie there, are not capable of lifting uptheir 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 soulwas buried there with the body, which cannot stand with such adead state as is here mentioned; for he saith, 'The rich man died';that is, his soul was separated from his body. 'And in hell helifted up his eyes. '

If it be again objected that there is no hell but in this life; thatI 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 LordJesus Christ, and lay hold on what he hath done and is doing inhis own person for sinners, thou wilt find such a hell after thislife is ended, that thou wilt not get out of again for ever andever. And thou that art wanton, and dost make but a mock at theservants of the Lord, when they tell thee of the torments of hell, thou wilt find that when thou departest out of this life, thathell, even the hell which is after this life, will meet thee inthy journey thither; and will, with its hellish crew, give theesuch a sad salutation that thou wilt not forget it to all eternity. When that scripture comes to be fulfilled on thy soul, in Isaiah14:9, 10, 'Hell from beneath is moved for thee to meet thee atthy coming: it stirreth up the dead for thee, even all the chiefones of the earth; it hath raised up from their thrones all thekings of the nations. All they, ' that is, that are in hell, shallsay, 'Art thou also become weak as we? art thou become like untous?' 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 todeliver 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 ungodlythat live and die in their sins, so soon as ever they depart thislife, do descend into hell. This is also verified by the words inthis parable, where Christ said, He 'died and was buried, and inhell 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 tothe 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-morrowshalt thou be with me in hell. See then what a miserable case hethat dies in an unregenerate state is in; he departs from a longsickness to a longer hell; from the gripings of death, to theeverlasting torments of hell. 'And in hell he lifted up his eyes. 'Ah friends! If you were but yourselves, you would have a care ofyour souls; if you did but regard, you would see how mad they arethat slight the salvation of their souls. O what will it profitthy soul to have pleasure in this life, and torments in hell? (Mark8:36). Thou hadst better part with all thy sins, and pleasures, and companions, or whatsoever thou delightest in, than to havesoul and body to be cast into hell. O then do not now neglect ourLord 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 themerits of the Lord Jesus Christ, together with the comforts of hisglorious Spirit: to have, first, the sight of an ill-spent life, thy sins flying in thy face, thy conscience uttering itself withthunder-claps against thee, the thoughts of God terrifying ofthee, death with his merciless paw seizing upon thee, the devilsstanding ready to scramble for thy soul, and hell enlargingherself, and ready to swallow thee up; and an eternity of miseryand torment attending upon thee, from which there will be norelease. For mark, death doth not come alone to an unconvertedsoul, but with such company, as wast thou but sensible of it wouldmake thee tremble. I pray consider that scripture (Rev 6:8), 'AndI looked and behold a pale horse, and his name that sat on himwas Death, and hell followed with him. ' Mark, death doth not comealone to the ungodly, no, but hell goeth with him. O miserablecomforters! O miserable society! Here comes death and hell untothee. Death goeth into thy body, and separates body and soulasunder; 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 topass. Lo it will come. Blessed are all those that through ChristJesus his merits, by faith, do escape these soul-murderingcompanions. 'And in hell he lifted up his eyes. '

[Third. ] The third thing you know that we did observe from thesewords was this, That some are so fast asleep, and secure intheir sins, that they scarce know where they are, until they comeinto hell. And that I told you I gather by these words, 'In hellhe lifted up his eyes. ' Mark, it was in hell that he lift up hiseyes. Now some do understand by these words that he came to himself, or began to consider with himself, or to think with himself in whatan estate he was, and what he was deprived of; which is still aconfirmation of the thing laid down by me. There it is that theycome to themselves, that is, there they are sensible where theyare indeed. Thus it fares with some men that they scarce knowwhere they are, till they lift up their eyes in hell. It is withthose people as with those that fall down in a swoon; you knowif a man do fall down in a swoon in one room, though you take himup and carry him into another, yet he is not sensible where he istill he cometh unto himself, and lifteth up his eyes. 

Truly thus, it is to be feared, it is with many poor souls, theyare so senseless, so hard, so seared in their conscience (1 Tim4:2), that they are very ignorant of their state; and when deathcomes it strikes them as it were into a swoon, especially if theydie suddenly, and so they are hurried away, and scarce know wherethey are till in hell they lift up their eyes: this is he who'dieth in his full strength, being wholly at ease and quiet' (Job21:23). 

Of this sort are they spoken of in Psalm 73, where he saith, 'Thereare no bands in their death: but their strength is firm. ' 'Theyare not in trouble as other men, neither are they plagued likeother men. ' And again, 'they spend their days in wealth, and ina moment, ' mark, 'in a moment, ' before they are aware, they 'godown 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 townsand places where we live, O how senseless, how seared in theirconsciences are they! They are neither sensible of heaven nor ofhell, of sin nor of a Saviour; speak to them of their condition, and the state of their souls, and you shall find them as ignorantas if they had no souls to regard. Others, though they lie ready todie, yet they are busying themselves about their outward affairs, as though they should certainly live here, even to live and enjoythe same for ever. Again, come to others, speak to them about thestate of their souls, though they have no more experience of thenew birth than a beast, yet will they speak as confidently oftheir eternal state, and the welfare of their souls, as if theyhad the most excellent experience of any man or woman in the world, saying, 'I shall have peace' (Deut 29:19). When, as I said evennow, the Lord knows they are as ignorant of the new birth, of thenature and operation of faith, of the witness of the Spirit, asif there were no new birth, no faith, no witness of the Spirit ofChrist in any of the saints in the world. Nay, thus many of themare, 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 soonafter their departure, it is to be feared, you should hear themroar like a lion at their first entrance into hell, far worse thaneven 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 onthe hearts of the ignorant, suggesting unto them that because theparty deceased departed so quietly, without all doubt they aregone to rest and joy; when, alas! it is to be feared the reason whythey went away so quietly, was rather because they were senselessand hardened in their consciences; yea, dead before in sinsand trespasses. For, had they had but some awakenings on theirdeath-beds, as some have had, they would have made all the townto ring of their doleful condition; but because they are searedand ignorant, and so depart quietly, therefore the world takesheart at grass, [13] as we use to say, and make no great matter ofliving and dying they cannot tell how; 'therefore pride compasseththem as a chain' (Psa 75:6). But let them look to themselves, forif they have not an interest in the Lord Jesus now, while theylive 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 theyare in that go out of this world without an interest in the Son ofGod, it would make you smite upon your thigh, and in the bitternessof your souls cry out, 'Men and brethren, what shall we do to besaved?' (Acts 16:29-31). And not only so, but thou wouldst not becomforted until thou didst find a rest for thy soul in the LordJesus 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 thisverse, namely, from these words, 'And in hell he lifted up hiseyes. ' And, indeed, I have observed but something, for they arevery full of matter, and many things might be taken notice of inthem. There is one thing more that I might touch upon, as touchedin this saying, and that is this:--Methinks the Lord Jesus Christdoth hereby signify that men are naturally unwilling to see or takenotice of their sad state, I say by nature; but though now theyare willingly ignorant, yet in hell they shall lift up their eyes. That is, in hell they shall see and understand their miserablecondition; and, therefore, to these words: 'In hell he lifted uphis eyes, ' he adds, 'being in torments. ' As if he had said, thoughonce they shut their eyes, though once they were willingly ignorant(2 Peter 3:5), yet, when they depart into hell, they shall be somiserably handled and tormented, that they shall be forced to liftup their eyes. While men live in this world, and are in a naturalstate, they will have a good conceit of themselves, and of theircondition--they will conclude that they are Christians, that Abrahamis their father, and their state to be as good as the best (Matt3:7-9). They will conclude they have faith, the Spirit, a goodhope, and an interest in the Lord Jesus Christ; but then, whenthey drop into hell, and lift up their eyes there, and beholdfirst their soul to be in extreme torments; their dwelling to bethe bottomless pit; their company thousands of damned souls; alsothe innumerable company of devils; and the hot scalding vengeanceof God, not only to drop, but to fall very violently upon them;then they will begin to be awakened, who all their lifetime wherein a dead sleep. I say, when this comes to pass, lo it will; thenin hell they shall lift up their eyes, in the midst of tormentsthey shall lift up their eyes. 

Again, you may observe in these words, 'And in hell he lifted uphis eyes, being in torments, ' that the time of the ungodly men'ssmarting for their sins will be in the torments of hell. Now hereI am put to a stand, when I consider the torments of hell into whichthe damned do fall. O unspeakable torments! O endless torments!Now that thy soul might be made to flee from those intolerabletorments into which the damned do go, I shall show you brieflywhat 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). Itis called an oven fire, hot (Mal 4:1). It is called a furnace, afiery-furnace (Matt 13). It is called the bottomless pit, theunquenchable 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 fullsight of all thy ill spent life, from first to last; though herethou canst sin today and forget it by to-morrow, yet there thoushalt be made to remember how thou didst sin against God at sucha time, and in such a place, for such a thing, and with such aone, which will be a hell unto thee. God will 'set them in orderbefore thine eyes' (Psa 51:21). 

2. Thou shalt have the guilt of them all lie heavy on thy soul, notonly 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 fullof pitch, and set on a light fire. Here men can sometimes thinkon 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 makesa man in such plight that he is weary of his life, so that he canneither 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 onesinful thought, that they have been even at their wits' end, andhave hanged themselves. But now when thou comest into hell, andhast not only one or two, or an hundred sins, with the guilt ofthem all on thy soul and body, but all the sins that ever thoudidst commit since thou camest into the world, altogether clappedon thy conscience at one time, as one should clap a red hot ironto thy breasts, and there to continue to all eternity: this ismiserable. 

3. Again, then thou shalt have brought into thy remembrance theslighting of the gospel of Christ; here thou shalt consider howwilling Christ was to come into the world to save sinners, and forwhat a trifle thou didst reject him. This is plainly held forth inIsaiah 28, where, speaking of the Lord Jesus Christ, the foundationof 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 shallit pass over you; that is, continually, without any intermission. 'And it shall be a vexation only to understand the report. ' 'Avexation, ' that is, a torment, or a great part of hell only tounderstand the report, to understand the good tidings that cameinto the world by Christ's death for poor sinners. And you willfind this verily to be the mind of the Spirit, if you compare itwith Isaiah 53:1, where he speaks of men's turning their backsupon the tenders of God's grace in the gospel, he saith, 'Who hathbelieved our report?' or the gospel declared by us? Now this willbe a mighty torment to the ungodly, when they shall understandthe goodness of God was so great that he even sent his Son out ofhis bosom to die for sinners, and yet that they should be so foolishas to put him off from one time to another; that they should be sofoolish as to lose heaven and Christ, and eternal life in glory, for the society of a company of drunkards; that they should losetheir souls for a little sport, for this world, for a strumpet, for that which is lighter than vanity and nothing; I say this willbe a very great torment unto thee. 

4. Another part of thy torment will be this: Thou shalt see thyfriends, thy acquaintance, they neighbours; nay, it may be thyfather, thy mother, thy wife, thy husband, thy children, thy brother, thy sister, with others, in the kingdom of heaven, and thyselfthrust out (Luke 13:28). 'There shall be weeping and gnashing ofteeth, when ye shall see Abraham (your father), and Isaac, andJacob, (together with your brethren), and all the prophets inthe kingdom of heaven, and you yourselves thrust out. ' Nay, saithhe, 'they shall come from the east, and from the west'--that is, those that thou didst never see in all thy life before, and theyshall sit down with thy friends, and thy neighbours, thy wife andthy children, in the kingdom of heaven, and thou, for thy sins anddisobedience, 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 devilsappearing to thee makes thy flesh to tremble, and thine hair readyto stand upright on thy head. But O! what wilt thou do, when notonly the supposition of the devils appearing, but the real societyof all the devils in hell will be with thee howling and roaring, screeching and roaring in such a hideous manner, that thou wiltbe even at thy wits' end, and be ready to run stark mad again foranguish and torment?

6. Again, that thou mightest be tormented to purpose, the mightyGod of heaven will lay as great wrath and vengeance upon thee asever he can, by the might of his glorious power. As I said before, thou shalt have his wrath, not by drops, but by whole showersshall it come, thunder, thunder, upon thy body and soul so fast, and so thick, that thou shalt be tormented out of measure. And sosaith the Scripture (2 Thess 1:9), speaking of the wicked, 'Whoshall be punished with everlasting destruction from the presenceof the Lord, and from the glory of his power, ' when the saintsshall be admiring his goodness and glory. Again, this thou shalthave, as I said before, without any intermission; thou shalt nothave any ease so long as while a man may turn himself round; thoushalt have it always every hour, day and night; for their wormnever 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 assad as all the rest. For if a man were to have all his sins laidto his charge, and communion with the devils, and as much wrathas the great God of heaven can inflict unto him; I say, if it werebut for a time, even ten thousand years, and so end, there wouldbe ground of comfort, and hopes of deliverance; but here is thymisery, this is thy state for ever, here thou must be for ever:when thou lookest about thee, and seest what an innumerable companyof howling devils thou art amongst, thou shalt think this again, this is my portion for ever. When thou hast been in hell so manythousand years as there are stars in the firmament, or drops inthe sea, or sands on the sea-shore, yet thou hast to lie therefor ever. O this one word EVER, how will it torment thy soul!

Friends, I have only given a very short touch of the torments ofhell. O! I am set, I am set, and am not able to utter what my mindconceives of the torments of hell. Yet this let me say to thee, accept of God's mercy through our Lord Jesus Christ, lest thou feelTHAT 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 shallhave, which is this, they shall see the happy and blessed stateof God's children. He seeth Abraham afar off, and Lazarus in hisbosom; which, as I said before, is the happy state of the saintswhen this life is ended. This now shall be so far from being anease unto them, that it shall most wonderfully aggravate or heightentheir torment, as I said before. There shall be weeping, or causeof 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 toheaven; he seeth Abraham afar off, and Lazarus in his bosom. And, indeed, it is just with God to deal with them that die in theirsins according to what they have done; and to make them who are farfrom 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 willbe 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 asthey come into torment. Mark, and he 'seeth Lazarus in Abraham'sbosom. ' Lazarus, who was he? Why even he that was so slighted, sodisregarded, so undervalued by this ungodly one while he was inthe world, he seeth Lazarus in Abraham's bosom. 

From whence observe, That those who live and die the enemies ofthe saints of God, let them be never so great, or stout, let thembear never so much sway while they are in the world, let thembrag and boast never so much while they are here, they shall, inspite of their teeth, see the saints, yea, the poor saints, eventhe Lazaruses or the ragged ones that belong to Jesus, to be ina better condition than themselves. O! who do you think was inthe best condition? who do you think saw themselves in the bestcondition? He that was in hell, or he that was in heaven? He thatwas in darkness, or he that was in light? He that was in everlastingjoy, or he that was in everlasting torments? The one with God, Christ, saints, angels, the other in tormenting flames, under thecurse 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 beeasily proved to be true here in this world, by him that looksupon it with an understanding heart, and will clear itself to betrue in the world to come, by such as shall go either to heavenor to hell. 

2. The second observation from these words, 'And seeth Abrahamafar off, and Lazarus in his bosom, ' is this; they that are thepersecutors of the saints of the Lord now in this world, shall seethe Lord's persecuted ones to be they that are so highly esteemedby the Lord, as to sit or to be in Abraham's bosom, in everlastingglory, though they, the enemies to the children of God, [15] didso lightly esteem them, that they scorned to let them gather upthe dog's meat that falls under their table. This is also verified, and held forth plainly by this parable. And therefore be notgrieved, O you that are the tempted, persecuted, afflicted, sighing, praying saints of the Lord, though your adversaries look upon younow 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 theSpirit of the Lord, which can better by ten thousand degreesenlarge them on thy heart and conscience, than I can upon a pieceof paper. Therefore, leaving these to the blessing of the Lord, I shall come to the next verse, and shall be brief in speaking tothat also, and so pass to the rest. 

Verse 24. --'And he cried, and said, Father Abraham, have mercyon me, and send Lazarus, that he may dip the tip of his finger inwater, and cool my tongue; for I am tormented in this flame. '

You know I told you that verse 22 is a discovery of the departureof the godly and the ungodly out of this life; where he saiththe beggar died, and the rich man also died. The 23d verse is adiscovery of the proper places, both of the godly and the ungodlyafter death; one being in Abraham's bosom, or in glory, the otherin hell. Now this 24th verse is a discovery of part of the toolate repentance of the ungodly, when they are dropped down intohell; '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 intohell. 'He cried. ' It is like he was laughing, jesting, jeering, drinking, mocking, swearing, cursing, prating, persecuting ofthe godly in his prosperity, among his filthy companions. But nowthe case is otherwise, now he is in another frame, now his proud, stout, currish carriage, is come down; 'And he cried. ' The laughterof the ungodly will not last always, but will be sure to end in acry; '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 newcreatures, regenerate persons, new-born babes, in this world, before you go hence, your note will be changed, your conditionswill be changed; for if you come into hell, you must cry. O didbut the singing drunkards, when they are making merry on the alebench, [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, asI said before, the devil, as he labours to get poor souls to followtheir sins, so he labours also to keep the thoughts of eternaldamnation out of their minds; and, indeed, these two things areso nearly linked together, that the devil cannot well get the soulto go on in sin with delight unless he can keep the thoughts ofthat terrible after clap out of their minds. 

But let them know that it shall not always be thus with them; forif, when they depart, they drop down into eternal destruction, theyshall have such a sense of their sins, and the punishment due tothe same, that it shall make them to cry; 'And he cried. ' O whatan alteration will there be among the ungodly when they go outof this world? It may be a fortnight, or a month before theirdeparture, they were light, stout, surly, drinking themselvesdrunk, slighting God's people, mocking at goodness, and delightingin sin, following the world, seeking after riches, faringdeliciously, keeping company with the bravest;[17] but now, theyare dropped down into hell, they cry. A little while ago theywere painting their faces, feeding their lusts, following theirwhores, robbing their neighbours, telling of lies, following ofplays 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 bepardoned if they closed in with Jesus; but, refusing his proffers, and slighting the grace that was once tendered, they are now inhell, and do cry. 

Before, they had so much time, they thought that they could nottell how to spend it, unless it were in hunting, and whoring, indancing, and playing, and spending whole hours, yea, days, nay, weeks, in the lusts of the flesh; but when they depart into anotherplace, and begin to lift up their eyes in hell, and consider theirmiserable and irrecoverable condition, they will cry. 

O what a condition wilt thou fall into, when thou dost departthis world; if thou depart unconverted, and not born again, thouhadst better have been smothered the first hour thou wast born;thou hadst better have been plucked one limb from another; thouhadst better have been made a dog, a toad, a serpent, nay, anyother creature in the visible world, than to die unconverted;[18]and this thou wilt find to be true, when in hell thou dost liftup thine eyes, and dost cry. 

Here then, before we go any further, you may see that it is notwithout 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 cutoff from the land of the living, never more to have any footingtherein. 2. They will cry to think that the gospel of Christ shouldbe so often proffered them, and yet they are not profited by it. 3. They will cry to think that now, though they would never sowillingly repent and be saved, yet they are past all recovery. 4. They will cry to think that they should be so foolish as to followtheir 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 thinkthat their crying will now do them no good. 7. To think that, atthe day of judgment, they must stand at the left hand of Christ, among an innumerable company of the damned ones. 8. They will cryto think that Lazarus, whom once they slighted, must be of themthat must sit down with Christ to judge; or together with Christ, to pass a sentence of condemnation on their souls for ever andever (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, thenthey must depart back again into that dungeon of darkness fromwhence they came out, to appear before the terrible tribunal. There they shall be tormented so long as eternity lasts, withoutthe least intermission or ease. 

How sayest thou, O thou wanton, proud, swearing, lying, ungodlywretch, whether this be to be slighted and made a mock at. Andagain tell me now, if it be not better to leave sin, and to closein with Christ Jesus, notwithstanding that reproach thou shaltmeet with for so doing, than to live a little while in this worldin pleasures and feeding thy lusts, in neglecting the welfare ofthy soul, and refusing to be justified by Jesus; and in a momentto drop down to hell and to cry? O! consider, I say, considerbetimes, and put not off the tenders of the grace of our Lord JesusChrist, lest you lift up your eyes in hell, and cry for anguishof spirit. 

'And he cried and said, Father Abraham, have mercy on me, and sendLazarus, ' &c. 

[Second. ] These words do not only hold forth the lamentablecondition of the damned, and their lamentable howling and cryingout under their anguish of spirit, but also they do signify to us, as I said before, their too late repentance; and also that theywould very willingly, if they might, be set at liberty from thateverlasting misery that by their sins they have plunged themselvesinto. I say, these words do hold forth a desire that the damnedhave, 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 maythink them to be meant of Abraham; and those, or him that criethout here, to be the Jews. Or it may be some may understand it tobe 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 himas 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 haveeaten and drunk in thy presence, and thou hast taught in ourstreets. ' Nay more, 'In thy name have cast out devils, and inthy name done many wonderful works' (Matt 7:22). This was just attheir rejection. And again, in Matthew 25:11, they cry again tohim, even to Jesus, 'Lord, Lord, open to us. ' And he there againgives them a repulse, as also in this parable. 

But however or whosoever Abraham is, yet these truths may beobserved from the words. 1. That the damned, when in an irrecoverableestate, will seek for, or desire deliverance from the wrath thatthey are and shall be in for eternity. 'Surely in the floods ofgreat waters they shall not come nigh unto him' (Psa 32:6). 2. That they will pray, if I may so call it, earnestly for deliverancefrom their miserable estate. These two things are clear from thewords. For mark, he not only said, 'Father Abraham, have mercyon me'; but 'he CRIED, ' and said, 'Father Abraham, have mercy onme. ' 3. From whence take a third observation; and that is, thereis a time coming wherein, though men shall both cry and pray, yetthey are like to have no mercy at the hands of God; for so wasthis man served, as I shall further show by and by when I come toit. 

Some people are so deluded by the devil as to think that God isso merciful as to own or regard anything for prayer; they thinkanything will go for current and good satisfaction, while theyare here in this world, through ignorance of the true nature ofthe mercy of God, and the knowledge in what way God is satisfiedfor sinners. Now I say, through ignorance they think, that if theydo but mutter over some form of prayers, [19] though they know notwhat they say, nor what they request, yet God is satisfied, yea, very well satisfied with their doings; when, alas! there is nothingless. O friends, I beseech you to look about you, and seek in goodearnest for the Spirit of Christ so to help you now, to striveand pray, and to enable you to lay hold of Christ, that your soulsmay be saved, lest the time come that though you cry and pray, andwish also that you had laid hold on the Lord Jesus, yet you mustand shall be damned. 

Then again, you may see that though God be willing to save sinnersat some time, yet this time doth not always last. No, he that canfind in his heart to turn his back upon Jesus Christ now, shallhave the back turned upon him hereafter, when he may cry and prayfor mercy, and yet go without it. God will have a time to meetwith them that now do not seek after him. They shall have a time, yea time enough hereafter to repent their folly, and to befoolthemselves, for turning their backs upon the Lord Jesus Christ. 'Iwill laugh at your calamity, ' saith he, and 'mock when your fearcometh' (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 ofit. Ah friends! Time is precious, an hour's time to hear a sermonis precious. I have sometimes thought thus with myself, Set the case, the Lord should send two or three of his servants, the ministersof the gospel, to hell among the damned, with this commission; Goye to hell, and preach my grace to those that are there. Let yoursermon 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 thatnow once more, and but once, do I proffer the means of reconciliationto them. They who are now roaring, being past hope, would thenleap at the least proffer of mercy. O they that could spend wholedays, weeks, nay, years, in rejecting the Son of God, would nowbe glad of one tender of that mercy. 'Father, ' saith he, 'havemercy on me. '

Again, from these words you may observe, that mercy wouldbe welcome when souls are under judgment. Now his soul is in thefire, now he is under the wrath of God, now he is in hell, thereto 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 onme; 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 ungodlyhave a desire of mercy, but what those mercies are, what thesepoor creatures would be glad of. As, 1. To have the company ofa Lazarus granted to them. Father Abraham, have mercy on me, andsend Lazarus. Now Lazarus was he that was beloved of God, andalso he that was hated of them. Therefore, 2. Observe, that thosesaints, that the world in their lifetime could not endure, nowthey 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, yetthere is a time coming in which they would be glad to have theleast company with them. Nay, do but observe, those of the saintsthat are now most rejected by them, even from them shall they beglad of comfort, if it might be. Send Lazarus; he that I slightedmore than my dogs, he that I could not endure should come intomy house, but must lie at my gate, send him. Now Lazarus shallbe welcome to me, now do I desire some comfort from him; but heshall go without it. 

From whence again observe, that there is a time coming, O ye surlydogged persecutors of the saints, that they shall slight you asmuch as ever you slighted them. You have given them many an hardword, told many a lie of them, given them many a blow. And nowin your greatest need and extremity they shall not pity you, therighteous shall rather 'rejoice when he seeth the vengeance' ofGod upon thee (Psa 58:10). 

Again, Send Lazarus. From whence observe, that any of the saintsshall then be owned by you to be saints. Now you look upon themto be the sect with Hymeneus and Philetus, but then you shall seethem to be the Lazaruses of God, even God's dear children. Thoughnow the saints of the Lord will not be owned by you, because theyare beggarly, low, poor, contemptible among you; yet the day iscoming that you shall own them, desire their company, and wishfor 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 thebitterness of their spirits, with wonderful anguish and tormentof conscience, without intermission; 'That he may dip the tip ofhis finger in water, and cool my tongue. ' That he, namely, the manwho before I scorned should eat with the dogs of my flock, thatbefore 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, andcool 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 shouldhave said, Now I would be glad of the least mercy, now I wouldbe glad of the least comfort, though it be but one drop of coldwater on the tip of his finger. One would have thought that thishad been a small request, a small courtesy--ONE DROP OF WATER--whatis 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 somuch as a man may hold upon the tip of his finger; this signifiesthat they that fall short of Christ shall be tormented even aslong as eternity lasteth, and shall not have so much as the leastease, no not so long as while a man may turn himself round, notso 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 itmake 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 theirvices, by closing in with the tenders of mercy; lest you partakeof the same portion with them, and cry out in the bitterness ofyour 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 desirefor mercy, is partly because they do not so seriously considerthe torment that they must certainly fall into if they die out ofChrist. For let me tell you, did but poor souls indeed considerthat wrath, that doth by right fall to their shares because oftheir sins against God, they would make more haste to God throughChrist for mercy than they do; then we should have them say, It isgood 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 inthe body have their share in sin, and committing of that, so theseveral members of the body shall at that time be punished for thesame. Therefore, when Christ is admonishing his disciples, thatthey should not turn aside from him, and that they should ratherfear and dread the power of their God than any other power, hesaith, 'Fear him, ' therefore, that can cast both body and soul intohell (Luke 12:4). And again, 'Fear him which is able to destroyboth soul and body in hell' (Matt 10:28). Here is not one memberonly, but all the body, the whole body of which the hands, feet, eyes, ears, and tongue are members. And I am persuaded, thatthough this may be judged carnal by some now, yet it will appearto be a truth then, to the greater misery of those who shallbe forced to undergo that which God, in his just judgment, shallinflict upon them. O then they will cry, One dram of ease for mycursing, swearing, lying, jeering tongue. Some ease for my bragging, braving, flattering, threatening, dissembling tongue. Now men canlet their tongues run at random, as we used to say; now they willbe 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 thatI might have a little ease for my deceitful tongue? Methinkssometimes to consider how some men do let their tongues run atrandom, it makes me marvel. Surely they do not think they shallbe made to give an account for their offending with their tongue. Did they but think they shall be made to give an account to himwho is ready to judge the quick and the dead, surely they wouldbe more wary of, and have more regard unto their tongue. 

'The tongue, ' saith James, 'is an unruly evil, full of deadlypoison'; 'it setteth on fire the course of nature, and it is seton fire of hell' (James 2). The tongue, how much mischief will itstir up in a very little time! How many blows and wounds doth itcause! How many times doth it, as James saith, curse man! How oftis the tongue made the conveyer of that hellish poison that is inthe 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 willsit still, as I may say, and let thy tongue run as it lists, andyet never bring you to an account for the same? No, stay. The Lordwill not always keep silence, but will reprove thee, and set thysins in order before thine eyes, O sinner. Yea, and thy tongue, together with the rest of thy members, shall be tormented forsinning. And I say, I am very confident, that though this be madelight of now, yet the time is coming when many poor souls will ruethe 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 andso, had before bitten off my tongue! That I had been born withouta 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 meto. Poor souls now will let their tongues say anything for a littleprofit, for two-pence or three-pence gain. But, O what a grief willthis be at that day when they, together with their tongue, mustsmart for that which they by their tongues have done while theywere in this world. Then, you that love your souls, look to yourtongues, lest you bind yourselves down so fast to hell with thesins of your tongues, that you will never be able to get looseagain 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, Thatevery idle word that men shall speak, they shall give accountthereof in the day of judgment' (Matt 12:36). 

Verse 25. --'But Abraham said, Son, remember that thou in thylifetime receivedst thy good things, and likewise Lazarus evilthings; but now he is comforted, and thou art tormented. '

These words are the answer to the request of the damned. The versebefore, as I told you, is a discovery of the desires they haveafter they depart this world. Here is the answer, 'Son, remember, '&c. 

The answer signifies this much, that, instead of having any reliefor ease they are hereby the more tormented, and that by freshrecollections, or by bringing afresh their former ill-spent life, while in the world, into their remembrance. Son, remember thou hadstgood things in thy lifetime; as much as if he had said, Thou artnow sensible what it is to lose thy soul; thou art now sensiblewhat it is to put off repentance; thou art now sensible that thouhast befooled thyself, in that thou didst spend that time in seekingafter outward, momentary, earthly things, which thou shouldesthave spent in seeking to make Jesus Christ sure to thy soul; andnow, through thy anguish of spirit, in the pains of hell thouwouldst enjoy that which in former time thou didst make lightof; but alas! thou art here beguiled and altogether disappointed, thy crying will now avail thee nothing at all; this is not theacceptable time (2 Cor 6:2). This is not a time to answer thedesires of damned reprobates; if thou hadst cried out in goodearnest whilst grace was offered, much might have been; but thenthou wast careless, and didst turn the forbearance and goodnessof God into wantonness. Wast thou not told, that those who wouldnot hear the Lord when he did call, should not be heard, if theyturned away from him, when they did call. But contrariwise hewould 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 andfavour, call into thy mind how thou didst spend those days whichGod did permit thee to live; I say, remember that in thy lifetimethou didst behave thyself rebelliously against the Lord, in thatthou wert careless of his word and ordinances, yea, and of thewelfare of thine own soul also. Therefore, now I say, instead ofexpecting or hoping for any relief, thou must be forced to callto remembrance thy filthy ways, and feed upon them, to thineeverlasting astonishment and confusion. 

From these words, therefore, which say, 'Remember that thou in thylife-time receivedst THY GOOD THINGS, ' there are these things tobe taken notice of, First. They that, by putting off repentance and living in theirsins, lose their souls, shall, instead of having the least measureof comfort when they come into hell, have their ill-spent lifealways very fresh in their remembrance. While they live herethey can sin and forget it, but when they depart they shall haveit before them; they shall have a remembrance, or their memorynotably enlightened, and a clearer, and a continual sight of alltheir wicked practices that they wrought and did while they werein the world. 'Son, remember, ' saith he; then you will be madeto remember: 1. How you were born in sin, and brought up in thesame. 2. Remember how thou hadst many a time the gospel preachedto thee for taking away of the same, by him whom the gospel dothhold 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 goodtidings and peace. 4. Remember that the reason why thou didst losethy 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 profferedthemselves; to the cares and incumbrances of the world, which, like so many thorns, did choke that or those convictions that wereset on thy heart. 6. Remember how willing thou wast to satisfythyself with a hypocrite's hope, and with a notion of the thingsof God, without the real power and life of the same. 7. Rememberhow thou, when thou wast admonished to turn, didst put off turningand repenting till another time. 8. Remember how thou didstdissemble at such a time, lie at such a time, cheat thy neighbourat such a time, mock, flout, scoff, taunt, hate, persecute, [20]the people of God at such a time, in such a place, among suchcompany. 9. Remember that while others were met together in thefear of the Lord to seek him, thou wast met with a company of vaincompanions to sin against him; whilst the saints were a praying, thou wert a cursing; while they were speaking good of the name ofGod, thou wast speaking evil of the saints of God. O then thoushalt have a scalding hot remembrance of all thy sinful thoughts, words, and actions, from the very first to the last of them thatever thou didst commit in all thy life-time. Then thou wilt findthat scripture to be a truth, 'The Lord shall give thee there atrembling heart, and failing of eyes, and sorrow of mind. And thylife shall hang in doubt before thee, and thou shalt fear day andnight, and shalt have none assurance of thy life. In the morningthou shalt say, Would God it were even! for the fear of thineheart wherewith thou shalt fear, and for the sight of thine eyeswhich thou shalt see' (Deut 28:65-67). Nay, thou wilt find worsethings 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, withoutthe least mitigation of ease, and a very great part of it shallcome from that quick, full, and continual remembrance of theirsins that they shall have. And, therefore, there is much weight inthese words, 'Son, remember that thou in thy lifetime receivedstthy good things. '

From these words you see this is to be observed, That the ungodlyshall 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 thingsof this world, which in themselves are called, and may be calledgood things; or else with these words, namely, the things of thislife, all the pleasures, delights, profits, and vanities, whichthe ignorant people of the world do count their good things, anddo 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 powerand wisdom, will make poor creatures have always in their minds afresh and clear remembrance of their ill-spent life; he will sayunto them, Remember, remember, that in thy lifetime it was thusand thus with thee, and in thy lifetime thy carriage was so andso. 

If sinners might have their choice, they would not have their sinsand transgressions so much in the remembrance, as it is evidentby their carriages here in this world; for they will not endureto entertain a serious thought of their filthy life, they 'putfar away the evil day' (Amos 6:3; Eze 12:27); but will labour byall means to put the thoughts of it out of their mind; but therethey shall be made to remember to purpose, and to think continually oftheir ungodly deeds. And therefore it is said, that when our LordJesus Christ comes to judgment, it will be to convince the ungodlyworld 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 madeto see, acknowledge, and confess, do what they can, when they liftup their eyes in hell, and remember their transgressions. God willbe a swift witness against them (Mal 3:5), and will say, Rememberthat thou didst in thy lifetime, how thou didst live in thy lifetime. Ha, friend! if thou dost not in these days of light 'rememberthe days of darkness' (Eccl 11:8), the days of death, hell, andjudgment, thou shalt be made in the days of darkness, death, hell, and at the judgment too, to remember the days of the gospel, andhow thou didst disregard them too, to thy own destruction, andeverlasting 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 evenaggravate 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 inyour 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 bestthings, thy pleasant things; for that is clearly signified bythese words, 'Remember that thou in thy lifetime receivedst thygood things, ' or all the good things thou art like to have. 

Second. From whence take notice of another truth, though it be adreadful one, which is this; there are many poor creatures, whohave all their good, sweet, and comfortable things in this life, or while they are alive in this world; 'Remember, ' saith he, 'thatin thy lifetime thou receivedst thy good things' (Psa 17:14). 

The wicked's good things will shortly have an end; they willlast no longer with them than this life, or their lifetime. Thatscripture was not written in vain; it is like the crackling ofthorns under a pot, make a little blaze for a sudden, a little heatfor a while; but come and consider them by and by, and instead ofa 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 betterportion, when they shall see the vanity of this, that is, when theyshall see what a poor thing it is for a man to have his portionin 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 willshew us any good?' (Psa 4:6). That is comparable to the pleasures, profits, and glory of this world? But then they will see there isanother thing that is better, and of more value than ten thousandworlds. And seriously, friends, will it not grieve you, trouble, perplex, and torment you, when you shall see that you lost heavenfor a little pleasure and profit in your lifetime? Certainly, itwill grieve you and perplex you exceedingly, to see what a blessedheaven you left for a dunghill-world. O! that you did but believethis! 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 youhave day-light, and gospel-light, while the Son of God doth holdout terms of reconciliation to you, lest you be made to hearsuch a voice as this is, 'Son, remember that in thy lifetime thoureceivedst thy good things'; thy comforts, thy joys, thy ease, thypeace, 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 sucha case? Soul, consider, is it not miserable to lose heaven fortwenty, thirty, or forty years' sinning against God? When thy lifeis done, thy heaven is also done? when death comes to separatethy soul and body, in that day also thou must have thy heaven andhappiness separated from thee, and thou from that. Consider thesethings betimes, lest thou have thy portion in thy lifetime. 'Forif in this life only we have hope, ' our portion, 'we are of allmen most miserable' (1 Cor 15:19). Again consider, that when othermen, the saints, are to receive their good things, then thou hasthad thine. When others are to enter into joy, then thou art toleave and depart from thy joy. When others are to go to God, thoumust go to the devil. O miserable! Thou hadst better thou hadstnever 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 EVILTHINGS. '

These words do not only hold forth the misery of the wicked in thislife, but also great consolation to the saints; where he saith, 'And Lazarus evil things'; that is, Lazarus had his evil thingsin 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 discoveredto be of divers natures; as saith the Scripture, 'Many are thetroubles[21] of the righteous, but the Lord delivereth him out ofthem all' (Psa 34:19). 

2. Take notice, that the afflictions or evils that accompany thesaints, may continue with them their lifetime, so long as theylive in this vale of tears; yea, and they may be divers, that is, of several sorts; some outward, some inward, and that as long asthey shall continue here below, as hath been the experience of allsaints in all ages; and this might be proved at large, but I onlyhint in these things, although I might enlarge much upon them. 

3. The evils that do accompany the saints will continue with themno longer than their lifetime; and here indeed lies the comfortof believers, the Lazaruses, the saints, they must have all theirbitter cup wrung out to them in their lifetime. Here must be alltheir 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 shalllament, you shall be sorrowful, you shall weep in your lifetime;but your sorrow shall be turned into joy, and your joy no man, lethim be what he will, no man shall take away from you. Now if youthink, when I say the saints have all their evil things in theirlifetime, that I mean, they have nothing else but trouble in thistheir lifetime, this is your mistake. For let me tell you, thatthough the saints have all their evil things in their lifetime, yet even in their lifetime they have also joy unspeakable, andfull 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 havesometimes in their heart, by a believing consideration of the goodthings to come, when this life is ended, doth fill them fuller ofjoy, than all the crosses, troubles, temptations, and evils, thataccompany them in this life can fill them with grief (2 Cor 4). 

But some saints may say, My troubles are such as are ready toovercome me. Answ. Yet be of good comfort, they shall last nolonger than thy lifetime. But my trouble is, I am perplexed witha heart full of corruption and sin, so that I am much hindered inwalking with God. Answ. It is like so, but thou shalt have thesetroubles no longer than thy lifetime. But I have a cross husband, and that is a great grief to me. Well, but thou shalt be troubledwith him no longer than thy lifetime, and therefore be not dismayed, be not discomforted, thou shalt have no trouble longer than thislifetime. Art thou troubled with cross children, cross relations, cross neighbours? They shall trouble thee no longer than thislifetime. 

Art thou troubled with a cunning devil, with unbelief; yea, letit 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 thereshall be no more death nor sorrow, neither crying, nor any morepain; for the former things are passed away' (Rev 21:4). But nowon the contrary, if thou be not a right and sound believer; then, though thou shouldest live a thousand years in this world, andmeet with sore afflictions every day, yet these afflictions, bethey never so great and grievous, they are nothing to that tormentthat will come upon thee, both in soul and in body, after thislife is ended. 

I say, be what thou wilt, if thou be found in unbelief, or underthe first covenant, thou are sure to smart for it at the time whenthou dost depart this world. But the thing to be lamented is, forall this is so sad a condition to be fallen into, yet poor soulsare, for the most part, senseless of it, yea, so senseless, atsome times, as though there was no such misery to come hereafter. Because the Lord doth not immediately strike with his sword, butdoth bear long with his creature, waiting that he might be gracious. Therefore, I say, the hearts of some of the sons of men are whollyset upon it to do mischief (Eccl 8:11). And that forbearance andgoodness of God, that one would think should lead them to repentance;the devil hardening of them, by their continuing in sin, and byblinding their eyes, as to the end of God's forbearance towardsthen, 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 madesensible of their former behaviors, when the just judgments ofthe Lord shall flame about their ears, insomuch, that they shallbe made to cry out again with anguish, I am sorely 'tormented inthis flame. '

'But now he is comforted, and thou art tormented. ' As if he shouldsay, Now hath God recompensed both Lazarus and you, according towhat you sought after while you were in this world. As for yourpart, you did neglect the precious mercy and goodness of God, youdid turn your back on the Son of God, that came into the worldto save sinners; you made a mock of preaching the gospel; you wasadmonished over and over, to close in with the loving kindness ofthe Lord, in his Son Jesus Christ. The Lord let you live twenty, thirty, forty, fifty, sixty years; all which time you, insteadof spending it 'to make your calling and election sure' (2 Peter1:10), 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 ithis business to accept of my grace and salvation in the Lord JesusChrist. When thou wast in the ale-house, he frequented the wordpreached; when thou wert jeering at goodness, he was sighing tothe sins of the times (Eccl 9:4-6). While thou wert swearing, hewas praying; in a word, while thou wert making sure of eternalruin, he, by faith in the blood of the Lord Jesus Christ, was makingsure of eternal salvation. Therefore, 'Now he is comforted, andthou art tormented. '

Here, then, you may see, that as the righteous shall not be alwaysvoid of comfort and blessedness; so neither shall the ungodly goalways without their punishment. As sure as God is in heaven, itwill 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 soloth now to close in with Jesus Christ, and to leave your sins tofollow him, your 'day is coming' (Psa 37:13), in which you shallknow, that your sweet morsels of sin, that you do so easily takedown (Job 20:12-14), and it scarce troubles you, will have a timeso to work within you to your eternal ruin, that you will be ina worse condition than if you had ten thousand devils tormentingof you. Nay, you had better have been plucked limb from limba thousand times, if it could be, than to be partakers of thistorment that will, assuredly without mercy, lie upon you. 

Verse 26. --'And beside all this, between us and you there is agreat gulf fixed; so that they which would pass from hence to youcannot; neither can they pass to us, that would come from thence. '

These words are still part of that answer, that the souls in hellshall have for all their sobbings, sighings, grievous cries, tears, and desires, that they have, to be released out of thoseintolerable pains they feel, and are perplexed with. And O!methinks the words at the first view, if rightly considered, areenough to make any hard-hearted sinner in the world to fall downdead. The verse I last spake to was and is a very terrible one, and aggravates the torments of poor sinners wonderfully. Wherehe saith, 'Remember that thou in thy lifetime receivedst thy goodthings, and Lazarus evil things, ' &c. I say, these words are veryterrible to those poor souls that die out of Christ. But theselatter words do much more hold out their sorrow. They were spokenas to the present condition then upon the sinner. These do notonly back the former, but do yet further aggravate their misery, holding forth that which will be more intolerable. The formerverse is enough to smite any sinner into a swoon, but this is tomake him fall down dead. Where he saith, 'And beside all this. 'There is still something to aggravate thy misery yet far moreabundantly. I shall briefly speak to the words as they have relationto the terror spoken of in the verses before. As if he had said, Thou thinkest thy present state unsupportable, it makes thee soband sigh, it makes thee to rue the time that ever thou wert born. Now thou findest the want of mercy; now thou wouldst leap atthe least dram of it: now thou feelest what it is to slight thetenders of the grace of God; now it makes thee to sob, sigh, androar exceedingly for the anguish that thou art in. 'But besideall this, ' I have other things to tell thee of, that will breakthine heart indeed. Thou art now deprived of a being in the world;thou art deprived of hearing the gospel; the devil hath been toohard for thee, and hath made thee miss of heaven; thou art nowin hell among an innumerable company of devils, and all thy sinsbeset thee round; thou art all over wrapped in flames, and canstnot have one drop of water to give thee any ease; thou criestin vain, for nothing will be granted. Thou seest the saints inheaven, which is no small trouble to thy damned soul; thou seestthat neither God nor Christ takes any care to ease thee, or speakany comfort unto thee. 'But beside all this, ' there thou art, andthere thou art like to lie, never think of any ease, never lookfor any comfort; repentance now will do thee no good, the timeis 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. Thesewords, 'Beside all this, ' are terrible words indeed. I will giveyou the scope of them in a similitude. Set the case you should takea man, and tie him to a stake, and with red-hot pinchers, pinchoff his flesh by little pieces for two or three years together, and at last, when the poor man cries out for ease and help, thetormentors answer, Nay, 'but beside all this, ' you must be handledworse. We will serve you thus these twenty years together, andafter 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 tohell; for if a man were served so there would, ere it were long, bean end of him. But he that goes to hell shall suffer ten thousandtimes worse torments than these, and yet shall never be quite deadunder them. There they shall be ever whining, pining, weeping, mourning, ever tormented without ease; and yet never dissolvedinto nothing. If the biggest devil in hell might pull thee allto pieces, and rend thee small as dust, and dissolve thee intonothing, thou wouldst count this a mercy. But here thou maystlie and fry, scorch, and broil, and burn for ever. For ever, thatis a long while, and yet it must be so long. 'Depart from me, yecursed, ' saith Christ, 'into everlasting fire, ' into the fire thatburns for ever, 'prepared for the devil and his angels' (Matt25:41). O! thou that wast loth to foul thy foot if it were butdirty, or did but rain; thou that was loth to come out of thechimney-corner, if the wind did but blow a little cold; and wasloth to go half-a-mile, yea, half-a-furlong to hear the word ofGod, if it were but a little dark; thou that wast loth to leavea few vain companions, to edify thy soul; thou shalt have fireenough, thou shalt have night enough, and evil company enough, thybellyfull, 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, inrioting and wantonness; thou that countest it a brave thing toswear as fast as the bravest, to spend with the greatest spendthriftin the country; thou that lovest to sin in a corner when nobodysees thee! O thou that for bye-ends dost carry on the hypocrite'sprofession, because thou wouldst be counted somebody among thechildren of God, [22] but art an enemy to the things of Christ inthine heart. Thou that dost satisfy thyself, either with sins, ora bare profession of godliness, thy soul will fall into extremetorment and anguish, so soon as ever thou dost depart this world, and there thou shalt be weeping and gnashing thy teeth (Matt8:12). 'And beside all this, ' thou art like never to have any easeor remedy, never look for any deliverance, thou shalt die in thysins, and be tormented as many years as there are stars in thefirmament, or sands on the seashore; 'and beside all this, ' thoumust abide it for ever. 

'And beside all this, between us and you there is a great gulffixed, so that they which would pass from hence to you, cannot;neither can they pass to us that would come from thence. ' 'Thereis a great gulf fixed. ' You will say, what is that? Answ. It isa nice question; therefore, 1. See thou rather to enter in at the strait gate, than curiouslyto 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 fallshort of heaven in this world, God is resolved they shall neverenjoy it in the world to come. And thou wilt find this gulf sodeep, that thou shalt never be able to wade through it as longas eternity lasts. As Christ saith, 'Agree with thine adversaryquickly, whiles thou art in the way with him' (Matt 5:25); 'lesthe hale thee to the judge, and the judge deliver thee to theofficer, and thou be cast into prison. I tell thee thou shalt byno means come out thence, ' there is the gulf, the decree, 'thoushalt not depart thence till thou hast paid the' utmost farthing, or 'very last mite' (Luke 12:58, 59). These words therefore, 'thereis a great gulf fixed, ' I do understand to be the everlastingdecree of God. God hath decreed that those who go to heaven shallnever go from thence again into a worse place; and also those thatgo to hell, and would come out, they shall not come out thenceagain. And friend, this is such a gulf, so fixed by him thatcannot 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 diein the faith; God will keep them in heaven; but those that die intheir sins, God will throw them to hell and keep them there; sothat they that would go from heaven to hell, cannot; neither canthey come from hell that would go to heaven. Mark, he doth notsay, they would not--for, O how fain would these who have losttheir souls for a lust, for two-pence, for a jug of ale, fora strumpet, for this world, come out of that hot scalding fieryfurnace of God's eternal vengeance, if they might--but here istheir misery, they that would come from you to us, that is, fromhell to heaven, cannot, they must not, they shall not; they cannot, God hath decreed it, and is resolved the contrary; here thereforelies the misery, not so much that they are in hell, but there theymust lie for ever and ever. Therefore, if thy heart would at anytime tempt thee to sin against God, cry out, No, for then I mustgo 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 poorsouls, now they will 'make a mock of sin' (Prov 14:9), and playwith 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 noisein their ears and consciences, that they shall find, that if allthe devils in hell were yelling at their heels, the noise wouldnot be comparable to it. Friend, thy sins, as so many bloodhounds, will first hunt thee out (Num 32:23), and then take thee and bindthee, and hold thee down for ever (Prov 5:22). They will gripethee and gnaw thee as if thou hadst a nest of poisonous serpentsin 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 thouwouldst send him to my father's house. '

The verses before, I told you, were spoken partly to hold forth thedesire that the damned have to be freed of their endless misery. Now this verse still holds forth the cries of those poor soulsvery vehement, they would very fain have something granted tothem, but it will not be; as will more clearly appear afterward. 

'Then he said, I PRAY THEE THEREFORE, FATHER, ' &c. As if he shouldsay, seeing I have brought myself into such a miserable condition, that God will not regard me, that my exceeding loud and bittercries will not be heard for myself; seeing I must not be admittedto have so much as one drop of cold water, nor the least help fromthe poorest saints. And seeing, 'beside all this, ' here my soulmust lie to all eternity, broiling and frying; seeing I must, whether I will or no, undergo the hand of eternal vengeance, andthe rebukes of devouring fire; seeing my state is such, that Iwould not wish a dog in my condition, 'send him to my father'shouse. ' It is worthy to be taken notice of, again, who it is hedesired to be sent, namely, Lazarus. O friend, see here how thestout hearts and stomachs of poor creatures will be humbled, as Isaid before, they will be so brought down, that those things thatthey disdained and made light of in this world, they would beglad 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 dogsof his flock. What, shall I regard Lazarus, scrubbed, beggarlyLazarus! what, shall I so far dishonour my fair, sumptuous, andgay house, with such a scabbed creep-hedge as he! No, I scorn heshould be entertained under my roof. Thus in his lifetime, whilehe was in his bravery; but now he is come into another world, nowhe is parted from his pleasures, now he sees his fine house, hisdainty dishes, his rich neighbours and companions, and he, are partedasunder; now he finds instead of pleasures, torments; instead ofjoys, heaviness; instead of heaven, hell; instead of the pleasuresof sin, the horror and guilt of sin; O now send Lazarus!

Lazarus, it may be, might have done him some good, if he mighthave been entertained in time past, and might have persuaded him, at least not to have gone on so grievously wicked, but he slightshim, he will not regard him, he is resolved to disown him, thoughhe lose his own soul for so doing. Ay, but now send Lazarus, ifnot to me, yet to my father's house, and let him tell them, fromme, that if they run on in sin, as I have done, they must andshall receive the same wages that I have received. 

Take notice of this, you that are despisers of the least of theLazaruses of our Lord Jesus Christ; it may be now you are loth toreceive 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, toadmonish them, and all because of this. 

Though now the gospel of the Lord Jesus Christ may be preached tothem freely, and for nothing; nay, they are now desired to hearand receive it: though now they will not own, regard, or embracethese Christian proffers of the glorious truth of Jesus, becausethey come out of some of the basest earthen vessels; yet thetime is coming, when they will both sigh and cry, Send him to myfather's house (1 Cor 1:26). I say, remember this, ye that despisethe day of small things; the time is coming, when you would beglad, if you might enjoy from God, from Christ, or his saints, onesmall drop of cold water, though now you are unwilling to receivethe glorious distilling drops of the gospel of our Lord Jesus. 

Again, see here the lamentable state they are in, that go to hellfrom their fathers, mothers, sisters, brothers, &c. While theyare in this world, men delight to set their children ill examples;and also children love to follow the wicked steps of their ungodlyparents; but when they depart this life, and drop down into hell, and find themselves in irrecoverable misery, then they cry, sendsome body to my father's house, to my brother's house. Tell themmy state is miserable, tell them I am undone for ever; and tellthem also, that if they will be walking in these ungodly stepswherein I left them, they will assuredly fall into this place oftorments. 

'I pray thee--SEND HIM TO MY FATHER'S HOUSE. ' Ah, friends andneighbours, it is like you little think of this, that some of yourfriends and relations are crying out in hell, Lord, send some bodyto my father's house, to preach the gospel to them, lest they alsocome into these torments. 

Here, men while they live, can willingly walk together in the wayof sin, and when they are parted by death, they that are living, seldom or never consider of the sad condition that they that aredead are descended into. But ye ungodly fathers, how are yourungodly children roaring now in hell? And you ungodly children, how are your ungodly parents that lived and died ungodly, now inthe 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 waswith him, how would I rebuke him, and persuade him by all meansto leave off these evil courses. O! that they did but considerwhat I now suffer for pride, covetousness, drunkenness, lying, swearing, stealing, whoring, and the like. O! did they but feelthe 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 theloss 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 isungodly servants, wallowing in their ungodliness; send him thereforeto my father's house. It is like they are still the same that Ileft them; I left them wicked, and they are wicked still; I leftthem slighters of the gospel, saints, and ways of God, and theydo it still; 'send him to my father's house, ' it is like thereis but a little between them and the place where I am; send himto-day, before to-morrow, 'lest they also come into the same placeof torment. I pray thee that thou wouldst send him. ' I beg it onmy bended knee, with crying and with tears, in the agony of mysoul. 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 thesame devil to tempt them, the same lusts and world to overcomethem; 'I pray thee therefore, that thou wouldst send him to myfather's house'; make no delay, lest they lose their souls, lestthey come hither: if they do, they are like never to return again. O! little do they think how easily they may lose their souls; theyare apt to think their condition to be as good as the best, as Ionce through ignorance did; but send him, send him without delay, 'lest they also come into this place of torment. ' O that thouwouldst give him commission, do thou send him thyself; the timewas when I, together with them, slighted those that were sent ofGod; 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 preferredthe calls of men before the calls of God. For though they had theone, yet because they had not the other in that antichristian waywhich we thought meet, we could not, would not, either hear himourselves, nor yet give consent that others should. But now a callfrom God is worth all. Do THOU 'therefore send him to my father'shouse. '

The time was, when we did not like it, except it might be preachedin the synagogue; we thought it a low thing to preach and praytogether in houses. We were too high-spirited, too superstitious;the gospel would not down with us, unless we had it in such aplace, by such a man; no, nor then neither effectually. But now, O that I was to live in the world again; and might have thatprivilege to have some acquaintance with blessed Lazarus, somefamiliarity with that holy man; what attendance would I give untohis wholesome words! How would I affect his doctrine, and closein with it! How would I square my life thereby! Now therefore, asit is better to hear the gospel under a hedge than to sit roaringin a tavern, it is better to welcome God's begging Lazaruses thanthe wicked companions of this world. It is better to receive asaint 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 receivea child of God, that can by experience deliver the things of God, his free love, his tender grace, his rich forbearance, and also themisery of man, if without it, than to be 'daubed with untemperedmortar' (Eze 13:10). O! I may curse the day that ever I gave wayto the flatteries and fawning of a company of carnal clergymen, [24]but this my repentance is too late; I should have looked aboutme sooner, if I would have been saved from this woeful place. Therefore send him, not only to the town I lived in, and unto someof 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 sinsmentioned, and laid to my charge; I loved him best that deceivedme 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 sofast that nothing could have cured me, saving the blood of Christ!It is better to be dealt plainly with, than that we should bedeceived; they had better see their lost condition in the world, than stay while they be damned, as I have done. Therefore sendLazarus, send him to my father's house. Let him go and say I sawyour son, your brother, in hell, weeping and wailing, and gnashinghis teeth. Let him bear them down in it, and tell them plainly itis so, and that they shall see their everlasting misery, if theyhave not a special care. 'Send him to my father's house. '

Verse 28. --'For I have five brethren; that he may testify untothem, lest they also come into this place of torment. '

These words are, if I may so say, a reason given by those in hellwhy they are so restless and do cry so loud; it is that theircompanions might be delivered from those intolerable torments whichthey must and shall undergo if they fall short of everlasting lifeby Jesus Christ. 'Send him to my father's house; for I have fivebrethren. ' Though, while they lived among them in the world, theywere not so sensible of their ruin, yet now they are passed out ofthe world, and do partake of that which before they were warnedof; they can, I say, then cry out, Now I find that to be trueindeed, which was once and again told and declared to me that itwould certainly come to pass. 

'FOR I HAVE FIVE BRETHREN. ' Here you may see that there may be, andare, whole households in a damnable state and condition, as ourLord 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 pitifulcase. People, while they live here, cannot endure to hear that theyshould be all in a miserable condition; but when they are underthe wrath of God they see it, they know it, and are very sure ofit; for they themselves, when they were in the world, lived asthey do, but they fell short of heaven, and therefore, if they goon, so shall they. O, therefore, send him quickly to my father'shouse, for all the house is in an undone condition, and must bedamned if they continue so. 

The thing observable is this, namely, that those that are in helldo not desire that their companions should come thither; nay rather, saith he, send him to my father's house, and let him testify tothem that are therein, lest they also come, &c. 

Quest. But some may say, What should be the reason that the damnedshould desire not to have their companions come into the samecondition that they are fallen into, but rather that they mightbe kept from it, and escape that dreadful state?

Answ. I do believe there is scarce so much love in any of thedamned in hell as really to desire the salvation of any. Butin that there is any desire in them that are damned, that theirfriends and relations should not come into that place of torment, it appears to me to be rather for their own ease than for theirneighbour's good; for, let me tell you, this I do believe, that itwill aggravate the grief and horror of them to see their ungodlyneighbours in the like destruction with them. For where the ungodlydo live and die, and descend into the pit together, the one israther a vexation to the other than any thing else. And it mustneeds be so, because there are no ungodly people that do liveungodly together but they do learn ill examples one of another, as thus: If there live one in the town that is very expert andcunning for the world, why now the rest that are of the same mindwith him, they will labour to imitate and follow his steps: thisis 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 doaccustom themselves the more unto it because of his enticing them, and also by setting such an ill example before them. And so ifthere be any addicted to pride, and must needs be in all the newestfashions, how do their example provoke others to love and followthe same vanity; spending that upon their lusts which shouldrelieve their own and others' wants. Also if there be any givento jesting, scoffing, lying, whoring, backbiting, junketing, [25]wantonness, or any other sin, they that are most expert in thesethings do ofttimes entangle others, that peradventure would nothave 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 thecondemnation of one another. He that did set his neighbor an illexample, and thereby caused him to walk in sin, he will be foundone cause of his friend's destruction, insomuch that he will haveto answer for his own sins and for a great part of his neighbour'stoo, which will add to his destruction; as that scripture inEzekiel showeth, where, speaking of the watchman that should givethe people warning, if he did not, though the man did die in hissins, yet his blood shall be required at the watchman's hand (Eze33). 

So here let me tell thee that if thou shouldst be such a one, asby thy conversation and practices shall be a trap and a stumbling-blockto cause thy neighbour to fall into eternal ruin--though he bedamned for his own sins--yet God may, nay he will charge thee asbeing guilty of his blood, in that thou didst not content thyselfto keep from heaven thyself, but didst also, by thy filthyconversation, keep away others, and cause them to fall with thee. O, therefore, will not this aggravate thy torment? Yea, if thoushouldst die and go to hell before thy neighbour or companions, besides the guilt of thine own sins, thou wouldst be so loadenwith 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 companionand that companion with whom I had society in my lifetime, for Isee my cursed carriage will be one cause of his condemnation, ifhe fall short of glory. 

I left him living in foul and heinous offences; but I was one ofthe first instruments to bring him to them. O! I shall be guiltyboth of my own and his damnation too! O that he might be kept outhence, lest my torment be aggravated by his coming hither!

For where ungodly people do dwell together, they being a snareand stumbling-block one to another by their practices, they mustneeds be a torment one to another, and an aggravation of eachother's damnation. O cursed be thy face, saith one, that ever Iset mine eyes on thee. It was long of thee. I may thank thee. Itwas thee that did entice me and ensnare me. It was your filthyconversation that was a stumbling-block to me. It was yourcovetousness, it was your pride, your haunting the ale-house, yourgaming 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 learnedof you, I followed your steps, I took counsel of you. O that Ihad never seen thy face! O that thou hadst never been born to domy soul this wrong, as you have done! O, saith the other, and Imay 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 askedme 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, youare as much in the fault as I; though I were covetous, you wereproud; and if you learned covetousness of me, I learned pride anddrunkenness of you. Though I learned you to cheat, you learnedme 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 inothers. I can blame you as you blame me; and if I have to answerfor some of your most filthy actions, you have to answer forsome of mine. I would you had not come hither, the very looks ofyou do wound my soul, by bringing my sins afresh into my mind, the time when, the manner how, the place where, the persons withwhom. It was with you, you! Grief to my soul! Since I could notshun thy company there, O that I had been without thy companyhere!

I say, therefore, for those that have sinned together to go tohell together, it will very much perplex and torment them both;therefore I judge this is one reason why they that are in hell dodesire that their friends or companions do not come thither intothe same place of torment that they are in. And therefore whereChrist saith that these damned souls cry out, Send to our companions, that they may be warned and commanded to look to themselves, Osend to my five brethren! it is because they would not have theirown torments heightened by their company; and a sense, yea, acontinual sense of their sins, which they did cause them to commitwhen they were in the world with them. For I do believe that thevery looks of those that have been beguiled of their fellows, Isay their very looks will be a torment to them: for thereby willthe remembrance of their own sins be kept, if possible, the fresheron their consciences, which they committed with them; and alsothey will wonderfully have the guilt of the others sins upon them, in that they were partly the cause of his committing them, beinginstruments in the hands of the devil to draw them in too. And, therefore, lest this come to pass, 'I pray thee send him to myfather's house. ' For if they might not come hither, peradventuremy torment might have some mitigation; that is, if they might besaved, then their sins will be pardoned, and not so heavily chargedon 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 intoeternal misery, deeper and deeper. O therefore send him to myfather'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 itshow them to be in then, that now much delight in being the veryringleaders of their companions into sins of all sorts whatsoever?

While men live here, if they can be counted the cunningest incheating, the boldest for lying, the archest for whoring, thesubtilest for coveting and getting the world; if they can butcunningly 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 prettywell at ease, and their minds are somewhat quiet, being beguiledwith sin. 

But, friend, when thou hast lost this life, and dost begin to liftup thine eyes in hell, and seest what thy sins have brought theeto; and not only so, but that thou, by thy filthy sins, didstcause others, devil-like, to fall into the same condemnation withthee; and that one of the reasons of their damnation was this, thatthou didst lead them to the commission of those wicked practicesof this world, and the lusts thereof; then, O that somebodywould stop them from coming, lest they also come into this placeof torment, and be damned as I am! How ill it torment me! Balaamcould not be contented to be damned himself, but also he must, by his wickedness, cause others to stumble and fall. The Scribesand Pharisees could not be contented to keep out of heaven themselves, but they must labour to keep out others too. Therefore theirs isthe greater damnation. 

The deceived cannot be content to be deceived himself; but he mustlabour to deceive others also. The drunkard cannot be content togo to hell for his own sins, but he must labour to cause othersto fall into the same furnace with him. But look to yourselves, for here will be damnation upon damnation, damned for thy ownsins, and damned for thy being a partaker with others in theirsins; and damned for being guilty of the damnation of others. O how will the drunkards cry for leading their neighbours intodrunkenness! How will the covetous person howl for setting hisneighbour, his friend, his brother, his children and relations, so wicked an example! by which he hath not only wronged his ownsoul, but also the souls of others. The liar, by lying, learnedothers to lie; the swearer learned others to swear; the whoremongerlearned others to whore. 

Now all these, with others of the like sort, will be guilty, notonly of their own damnation, but also of the damnation of others. I tell you, that some men have so much been the authors of thedamnation of others, that I am ready to think that the damnationof them will trouble them as much as their own damnation. Somemen, it is to be feared, at the day of judgment, will be foundto be the authors of destroying whole nations. How many souls doyou think Balaam, with his deceit, will have to answer for? Howmany Mahomet? How many the Pharisees, that hired the soldiers tosay the disciples stole away Jesus? (Matt 18:11-15); and by thatmeans stumbled their brethren to this day; and was one means ofhindering them from believing the things of God and Jesus Christ, and so the cause of the damnation of their brethren to this veryday. 

How many poor souls hath Bonner to answer for, think you, and severalfilthy blind priests? How many souls have they been the means ofdestroying by their ignorance and corrupt doctrine? Preaching, that was no better for their souls than ratsbane to the body, forfilthy lucre's sake (O ye priests, this word is for you). Theyshall see, that they, many of them it is to be feared, will havewhole 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. Willit not grieve thee to see thy whole parish come bellowing afterthee to hell, crying out, This we may thank thee for, this islong of thee, thou didst not teach us the truth; thou didst leadus away with fables, thou wast afraid to tell us of our sins, lestwe should not put meat fast enough in thy mouth. O cursed wretch, that ever thou shouldst beguile us thus, deceive us thus, flatterus thus! We would have gone out to hear the word abroad, but thatthou didst reprove us, and also tell us that that which we seenow is the way of God was heresy, and a deceivable doctrine; andwast not contented, blind guide as thou wert, to fall into theditch thyself, but hast also led us thither with thee. [26]

I say, look to thyself, lest thou cry out when it is too late, SendLazarus to my people, my friends, my children, my congregation towhom I preached, and beguiled through my folly. Send him to thetown in which I did preach last, lest I be the cause of theirdamnation. Send him to my friends from whence I came, lest I bemade 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, yethat live thus in the world, while ye are in the land of the living, lest you fall into this condition. Set the case thou shouldestby thy carriage destroy but a soul, but one poor soul, by one ofthy carriages or actions, by thy sinful works; consider it now, Isay, lest thou be forced to cry, 'I pray thee therefore, that thouwouldst send him to my father's house, for I have five brethren, that he may testify unto them, lest they also come into this placeof torment. '

If so, then I shall not only say to the blind guides, Look you toyourselves, and shut not[27] out others; no, but this doth reachunto all those that do not only keep souls from heaven by preachingand the like, but speaks forth the doom of those that shall anyways be instrumental to hinder others from closing in with JesusChrist. O what red lines will those be against all those richungodly landlords, that so keep under their poor tenants thatthey dare not go out to hear the word, for fear their rent shouldbe raised, or they turned out of their houses! What sayest thou, landlord, will it not cut thy soul, when thou shalt see that thoucouldest not be content to miss of heaven thyself, but thou mustlabour to hinder others also? Will it not give thee an eternalwound in thy heart, both at death and judgment, to be accused ofthe ruin of thy neighbour's soul, thy servant's soul, thy wife'ssoul, together with the ruin of thy own? Think on this, youdrunken, proud, rich, and scornful landlords; think on this, youmad-brained blasphemous husbands, that are against the godly andchaste conversation of your wives; also you that hold your servantsso 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 loveyour own souls, your tenants' souls, your wives' souls, yourservants' souls, your children's souls; if you would not cry, ifyou would not howl, if you would not bear the burden of the ruinof others for ever, then I beseech you to consider this dolefulstory, and labour to avoid the soul-killing torment that this poorwretch groaneth under, when he saith, 'I pray thee therefore, thatthou wouldst send him to my father's house, [28]

For I have five brethren, THAT HE MAY TESTIFY, ' mark, 'that he maytestify UNTO THEM, lest they also come into this place of torment. '

These words have still something more in them than I have yetobserved from them; there are one or two things more that I shallbriefly touch upon, and therefore, mark, he saith, 'That he maytestify unto them, ' &c. Mark, I pray you, and take notice of theword TESTIFY. He doth not say, And let him go unto them, or speakwith, or tell them such and such things. No, but let him testify, or affirm it constantly, in case any should oppose it. 'Let himtestify unto them. ' It is the same word the Scripture uses toset forth the vehemency of Christ, his telling of his disciplesof him that should betray him. And he testified, saying, One ofyou shall betray me. And he testified, that is, he spake it soas 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 thething spoken of, yet that the party speaking should still continueconstant in his saying. And he commanded them to preach, 'and totestify, that it is he which was ordained of God to be the judgeof quick and dead. ' To testify, mark, that is, to be constant, irresistible, undaunted, in case it should be opposed and objectedagainst. So here, let him testify to them, lest they come intothis place of torment. 

From whence observe, that it is not an easy matter to persuadethem who are in their sins alive in this world, that they must andshall be damned if they turn not, and be converted to God. 'Lethim testify to them, ' let him speak confidently, though they frownupon him, or dislike his way of speaking. And how is this truthverified and cleared by the carriages of almost all men now inthe world toward them that do preach the gospel; and show theirown miserable state plainly to them, if they close not with it?If a man do but indeed labour to convince sinners of their sinsand lost condition by nature, though they must be damned if theylive and die in that condition, O how angry are they at it! Lookhow he judges, say they, hark how he condemns us; he tells us wemust be damned if we live and die in this state. We are offendedat him, we cannot abide to hear him, or any such as he; we willbelieve none of them all, but go on in the way we are agoing. 'Forbear, why shouldest thou be smitten, ' said the ungodly kingto 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 hisdrunkenness, the swearer, liar, cheater, thief, covetous, railers, or any ungodly persons, they must and shall lie in hell for it, ifthey die in this condition; they will not believe you, not credityou. 

Again, tell others that there are many in hell that have livedand died in their conditions, and so are they like to be, if theyconvert not to Jesus Christ, and be found in him, or that thereare others that are more civil and sober men, who, although weknow that their civility will not save them, if we do but tell themplainly of the emptiness and unprofitableness of that, as to thesaving of their souls, and that God will not accept them, nor lovethem, notwithstanding these things, and that if they intend to besaved, they must be better provided than with such a righteousnessas this; they will either fling away, and come to hear no more, or else if they do come, they will bring such prejudice with themin their hearts, that the word preached shall not profit them, itbeing mixed not with faith, but with prejudice in them that hearit (Heb 4:1, 2). Nay, they will some of them be so full of angerthat they will break out and call, even those that speak the truth, heretics; yea, and kill them (Luke 4:25-29). And why so? Becausethey tell them, that if they live in their sins that will damnthem; yet if they turn and live a righteous life, according tothe holy, and just, and good law of God, that will not save them. Yea, because we tell them plainly that unless they leave theirsins and [self] righteousness too, and close in with a naked JesusChrist, his blood and merits, and what he hath done, and is nowdoing for sinners, they cannot be saved; and unless they do eatthe flesh of the Son of man, and drink his blood, they have nolife abiding in them, they gravel[29] presently, and are offendedat it, as the Jews were with Christ for speaking the same thingto them (John 6:53, 60). And fling away themselves, their soulsand all, by quarrelling against the doctrine of the Son of God, as indeed they do, though they will not believe they do; andtherefore, he that is a preacher of the Word, had need not onlytell 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 theirneighbours, their giving to the poor, their notion of the gospel, and saying they do believe in Christ, will do them no good at thegeneral day of judgment. Ha, friends! How many of you are thereat this very day, that have been told once and again of your lostundone condition, because you want the right, real, and savingwork of God upon your souls! I say, hath not this been told you, yea, testified unto you from time to time, that your state ismiserable, that yet you are never the better, but do still standwhere you did; some in an open ungodly life, and some drowned ina self-conceited holiness of Christianity? Therefore, for God'ssake, if you love your souls, consider, and beg of God for JesusChrist's sake, that he would work such a work of grace in yourhearts, and give you such a faith in his Son Jesus Christ, thatyou may not only have rest here, as you think, not only think yourstate 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 theanguish and perplexity of your souls, Send one to my companionsthat have been beguiled by Satan as I have been, and so, by goingon, 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 comeinto this place of torment, as sure as I am here. From whenceobserve, that though some souls do for sin fall into the bottomlesspit of hell before their fellows, because they depart this worldbefore them, yet the other, abiding in the same course, are assure to go to the same place as if they were there already. Howso? Because that all are condemned together, they have all fallenunder the same law, and have all offended the same justice, andmust for certain, if they die in that condition, drink as deep, if not deeper, of the same destruction. Mark, I pray you, whatthe Scriptures say, 'He that believeth not, is condemned already'(John 3:18). 

He is condemned as well as they, having broken the same lawwith them; if so, then what hinders but they will partake of thesame destruction with them? Only the one hath not the law yet soexecuted upon them, because they are here; the other have had thelaw executed upon them, they are gone to drink that which theyhave been brewing, and thou art brewing that in this life whichthou must certainly drink. [30] The same law, I say, is in forceagainst you both, only he is executed and thou art not. Just as ifthere were a company of prisoners at the bar, and all condemned todie; what, because they are not all executed in one day, thereforeshall they not be executed at all? Yes, the same law that executedits severity upon the parties now deceased, will for certain beexecuted on them that are alive in its appointed time. Even so itis here, we are all condemned by nature; if we close not in withthe grace of God by Jesus Christ, we must and shall be destroyedwith 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 untothem, lest they also come into this place of torment. ' As if hehad said, It may be he may prevail with them, it may be he may winupon them, and so they may be kept from hence, from coming intothis grievous place of torment. Observe again, that there isa possibility of obtaining mercy, if now, I say, now in this dayof grace, we turn from our sins to Jesus Christ; yea, it is morethan possible. And therefore, for thy encouragement, do thou knowfor certain, that if thou shalt in this thy day accept of mercyupon God's own terms, and close with him effectually, God hathpromised, yea, made many promises, that thy soul shall be conductedsafe to glory, and shall for certain escape all the evils that Ihave told thee of; aye, and many more than I can imagine. Do butsearch the Scriptures, and see how full of consolation they areto a poor soul that is minded to close in with Jesus Christ. 'Himthat 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 wisecast him out, if he come to me. Though he have slighted me neveso many times, and not regarded the welfare of his own soul, yetlet him now come to me, and notwithstanding this, 'I will in nowise cast him out, ' nor throw away his soul (John 6:37). Again, saith the apostle, 'Now, ' mark now, 'is the accepted time, nowis 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. 'Hethat cometh to me, ' saith Christ, 'I will in no wise cast out. 'And why? Because 'NOW is the accepted time, now is the day ofsalvation' (2 Cor 6:2). As if the apostle had said, If you willhave 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 isthe 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, whereinsinners must cry to the mountains to fall on them, to the hillsto cover them from the wrath of God; but now, now is the day inwhich he doth hold out his grace. There is a day coming, in whichyou will not be admitted to have the privilege of one drop ofwater to cool your tongue, if now, I say, if now you slight hisgrace and goodness which he holds out to you. Ah, friends, considerthere is now hopes of mercy, but then there will not; now Christholds forth mercy unto you, but then he will not (Matt 7:23). Nowthere 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 sendLazarus, that he may dip the tip of his finger in water, and coolmy tongue. ' And thee was none given. Therefore let it never besaid of thee, as it will be said of some, 'Wherefore is there aprice in the hand of a fool, seeing he hath no heart to it?' Seeinghe hath no heart to make a good use of it (Prov 17:16). Considertherefore with thyself, and say, It is better going to heaventhan hell; it is better to be saved than damned; it is better tobe with saints than with damned souls; and to go to God is betterthan to go to the devil. Therefore 'seek ye the Lord while he maybe found, and call ye upon him while he is near' (Isa 55:6). Lestin 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 suchinvitation as this, how would they leap for joy! I have thoughtsometimes should God send but one of his ministers to the damnedin hell, and give him commission to preach the free love of Godin Christ extended to them, and held out to them, if now whileit is proffered to them they will accept of his kindness; O howwelcome would they make this news, and close in with it on anyterms! Certainly they would say, we will accept of grace on anyterms in the world, and thank you too, though it cost life andlimbs to boot; we will spare no cost nor charge, if mercy may behad. But poor souls, while they live here they will not part fromsin, with hell-bred devilish sin. No, they will rather lose theirsouls 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 istrue, I have had the gospel preached to me, and have been invitedin. I have been preached to, and have been warned of this; but'how have I hated instruction, and my heart despised reproof; andhave not obeyed the voice of my teachers, nor inclined mine earto them that instructed me' (Prov 5:12, 13). O therefore, I say, poor soul! Is there hope? Then lay thine hand upon thy mouth, andkiss the dust, and close in with the Lord Jesus Christ, and makemuch of his glorious mercy; and invite also thy companions toclose in with the same Lord Jesus Christ, lest one of you do goto hell beforehand, and expect with grief of heart your companionsto come after; and in the mean time, with anguish of heart, dosigh and say, O send him to my companions, and let him testify tothem, 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 bespoken by way of use and application; but I shall be very brief, and but touch some things, and so wind up. And, First, I shallbegin with the sad condition of those that die out of Christ, and speak something to that. Secondly, To the latter end of theparable, which more evidently concerns the Scripture, and speaksomewhat to that. 

[First. I shall begin with the sad condition of those that die outof Christ. ]

1. Therefore you see that the former part of the parable containsa sad declaration of the state of one living and dying out ofChrist; how that they lose heaven for hell, God for the devil, light for darkness, joy for sorrow. 2. How that they have not somuch as the least comfort from God, who in the time they live herebelow neglect coming to him for mercy; not so much as one dropof cold water. 3. That such souls will repent of their folly, when repentance will do them no good, or when they shall be pastrecovery. 4. That all the comfort such souls are like to have, theyhave it in this world. 5. That all their groanings and sighs willnot move God to mitigate in the least his heavy hand of vengeancethat is upon them, for the transgression they have committed againsthim. 6. That their sad state is irrecoverable, or they must never, mark, never come out of that condition. 7. Their desires will notbe hard for their ungodly neighbours. From these things then, Ipray you consider the state of those that die out of Christ Jesus;yea, I say, consider their miserable state; and think thus withthyself, Well, if I neglect coming to Christ, I must go to the devil, and he will not neglect to fetch me away into those intolerabletorments. 

Think thus with thyself, What, shall I lose a long heaven for shortpleasure? Shall I buy the pleasures of this world at so dear arate as to lose my soul for the obtaining of that? Shall I contentmyself with a heaven that will last no longer than my lifetime?What advantage will these be to me when the Lord shall separatesoul and body asunder, and send one to the grave, the other tohell, and at the judgment-day, the final sentence of eternal ruinmust be passed upon me?

1. Consider, that the profits, pleasures, and vanities of this worldwill not last for ever, but the time is coming, yea, just at thedoors, when they will give thee the slip, and leave thee in thesuds, [32] and in the brambles of all that thou hast done. Andtherefore to prevent this, 2. Consider thy dismal state, think thus with thyself, It is true, Ido love my sins, my lusts and pleasures; but what good will theydo me at the day of death and of judgment? Will my sins do me goodthen? Will they be able to help me when I come to fetch my lastbreath? What good will my profits do me? And what good will myvanities do, when death says he will have no nay? What good willall my companions, fellow-jesters, jeerers, liars, drunkards, andall 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 fierceanger upon me? Nay, will not they rather cause God to show me nomercy, to give me no comfort; but rather to thrust me down in thehottest place of hell, where I may swim in fire and brimstone. 

3. Consider thus with thyself, Would I be glad to have all, everyone of my sins to come in against me, to inflame the justiceof God against me? Would I be glad to be bound up in them as thethree children were bound in their clothes, and to be as reallythrown into the fiery furnace of the wrath of Almighty God as theywere into Nebuchadnezzar's fiery furnace?

4. Consider thus, Would I be glad to have all, and every one ofthe ten commandments, to discharge themselves against my soul? Thefirst saying, Damn him, for he hath broken me; the second saying, Damn him, for he hath broken me, &c. Consider how terrible thiswill be, yea, more terrible than if thou shouldest have ten ofthe biggest pieces of ordnance in England to be discharged againstthy body, thunder, thunder, one after another! Nay, this would notbe comparable to the reports that the law, for the breach thereof, will give against thy soul; for those can but kill the body, butthese will kill both body and soul; and that not for an hour, aday, 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 nowmake thine hair to stand right up on thine head. O but this, to bedamned, 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 wonderfullymiserable, 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 lawwill be laid to my charge, but also the sins I have committed inslighting the gospel, the glorious gospel. These also must comewith a voice against me. As thus, Nay, he is worthy to be damned, for he rejected the gospel, he slighted the free grace of Godtendered in the gospel; how many times was thou, damned wretch, invited, intreated, beseeched to come to Christ, to accept ofmercy, that thou mightest have heaven, thy sins pardoned, thy soulsaved, and body and soul glorified, and all this for nothing butthe acceptance, and through faith forsaking those imps of Satan, which by their embracements have drawn thee downward toward thegulf of God's eternal displeasure? How often didst thou read thepromises, yea, the free promises of the common salvation! How oftdidst thou read the sweet counsels and admonitions of the gospel, to accept of the grace of God! But thou wouldst not, thou regardestit not, thou didst slight all. 

Second. As I would have thee to consider the sad and woeful stateof those that die out of Christ, and are past all recovery, sowould I have thee consider the many mercies and privileges thouenjoyest above some, peradventure, of thy companions that aredeparted 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 cutasunder, and thou have dropped down amongst the flames. 

2. Consider the terms of reconciliation by faith in Christ are stillproffered unto thee, and thou invited, yea, entreated to acceptof them. 

3. Consider the terms of reconciliation are but--bear with me thoughI say but--only to believe in Jesus Christ, with that faith thatpurifies 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 isuncertain, and also that for ought thou knowest the day of gracemay be past to thee before thou diest, not lasting so long as thyuncertain life in this world. And if so, then know for certain thatthou art as sure to be damned as if thou wast in hell already; ifthou convert not in the meanwhile. 

5. Consider it may be some of thy friends are giving all diligenceto make their calling and election sure, being resolved for heaven, and thou thyself endeavourest as fast to make sure of hell, as ifresolved to have it; and together with this, consider how it willgrieve thee that while thou wast making sure of hell thy friendswere making sure of heaven; but more of this by and by. 

6. Consider what a sad reflection this will have on thy soul, tosee thy friends in heaven, and thyself in hell; thy father inheaven, and thou in hell; thy mother in heaven, and thou in hell;thy brother, thy sister, thy children in heaven, and thou inhell. As Christ said to the Jews of their relations according tothe flesh, so may I say to thee concerning thy friends, 'Thereshall be weeping and gnashing of teeth, ' when you shall see yourfathers and mothers, brethren and sisters, husbands and wives, children and kinsfolk, with your friends and neighbours in thekingdom of heaven, and thou thyself thrust out (Luke 13:27-29). 

But again, because I would not only tell thee of the damnablestate of those that die out of Christ, but also persuade thee totake hold of life, and go to heaven, take notice of these followingthings. 

(1. ) Consider that whatever thou canst do, as to thy acceptancewith God, is not worth the dirt of thy shoes, but is all 'as filthyrags' (Isa 54:6). 

(2. ) Consider that all the conditions of the new covenant, as tosalvation, are and have been completely fulfilled by the LordJesus Christ, and that for sinners. 

(3. ) Consider that the Lord calls to thee, for to receive whatsoeverChrist hath done, and that on free cost (Rev 22:17). 

(4. ) Consider that thou canst not honour God more than to closein with his proffers of grace, mercy, and pardon of sin (Rom 4). 

Again, that which will add to all the rest, thou shalt have thevery mercy of God, the blood of Christ, the preachers of theword, together with every sermon, all the promises, invitations, exhortations, and all the counsels and threatenings of the blessedword 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 withwhatsoever else God hath given thee. I say, thy abuse of all theseshall come up in judgment against thy soul; for God will reckonwith thee for everything, whether it be good or bad (Eccl 12:14). 

(5. ) Nay further, it is so unreasonable a thing for a sinner torefuse the gospel, that the very devils themselves will come inagainst thee, as well as Sodom, that damned crew. May not they, Isay, come in against thee, and say, O thou simple[33] man! O vilewretch! 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 thatlieth before him. Was thy soul worth so much, and didst thou solittle regard it? Were the thunder-claps of the law so terrible, and didst thou so slight them? Besides, was the gospel so freely, sofrequently, so fully tendered to thee, and yet hast thou rejectedall these things? Hast thou valued sin at a higher rate than thysoul, than God, Christ, angels, saints, and communion with themin eternal blessedness and glory? Wast thou not told of hell-fire, those intolerable flames? Didst thou never hear of the intolerableroarings of the damned ones that are therein? Didst thou neverhear or read that doleful saying in Luke 16, how the sinful mancries 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 intothe burning furnace of fire and brimstone, though not for sins ofso high a nature as thine, trembling say, O that Christ had diedfor devils, as he died for man! And, O that the gospel had beenpreached to us as it hath been to thee! How would we have labouredto have closed in with it! But woe be to us, for we might neverhave it proffered; no, not in the least, though we would havebeen glad of it. But you, you have it proffered, preached, andproclaimed 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 toall eternity, and had no heart at all to do it. 

(6. ) May not the messengers of Jesus Christ also come in with ashrill and terrible note against thy soul, when thou standest atthe bar of God's justice, saying, Nay, thou ungodly one, how oftenhast thou been forewarned of this day? Did we not sound an alarmin thine ears, by the trumpet of God's word day after day? Howoften didst thou hear us tell thee of these things? Did we not tellthee sin would damn thy soul? Did we not tell thee that withoutconversion there was no salvation? Did we not tell thee that theywho loved their sins should be damned at this dark and gloomyday, 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 theymight, by coming to him, be saved? Did not we tell thee of thesethings? Did we not run, ride, labour, and strive abundantly, ifit might have been, for the good of thy soul, though now a damnedsoul? Did we not venture our goods, our names, our lives? Yea, didwe not even kill ourselves with our earnest intreaties of thee toconsider of thine estate, and by Christ to escape this dreadfulday? O sad doom! When thou shalt be forced full sore against thywill to fall under the truth of this judgment, saying, O 'How haveI hated instruction, and how hath my heart despised reproof!' for, indeed, 'I have not obeyed the voice of my teachers, nor inclinedmine ear to them that instructed me' (Prov 5:12, 13). 

(7. ) May not thy father, thy mother, thy brother, thy sister, thyfriend, &c. , appear with gladness against thee at the terribleday, saying, O thou silly wretch! how rightly hath God met withthee! O how righteously doth his sentence pass upon thee! Rememberthou wouldst not be ruled nor persuaded in thy lifetime. As thoudidst not care for us and our admonitions then, so neither dowe care for thy ruin, terror, and damnation now. No, but we willstand on God's side in sentencing of thee to that portion whichthe devils must be partakers of. 'The righteous shall rejoicewhen he seeth the vengeance, he shall wash his feet in the bloodof the wicked' (Psa 58:10). O sad! It is enough to make mountainstremble, and the rocks rend in pieces, to hear this doleful sound. Consider these things, and if thou wouldst be loth to be in thiscondition, then have a care of living in sin now. How loth wiltthou be to be thrust away from the gates of heaven! And how lothwilt thou be to be deprived of the mercy of God! How unwillinglywilt thou set foot forward towards the lake of fire! Never didmalefactor so unwillingly turn off the ladder when the halterwas about his neck, as thou will turn from God to the devil, fromheaven to hell, when the sentence is passed upon thy soul. 

O how wilt thou sigh and groan! How willingly wouldst thou hidethyself, and run away from justice! But alas! as it is with themthat are on the ladder ready to be executed, so it will be withthee. 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, butrun thou canst not. Thou mayest wish thyself under some rock, ormountain (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 withoutthee! thy mother or friends, &c. , go to heaven without thee! Howwillingly 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 lotham 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 ofheaven in your lifetime, therefore you shall have none of it now. You slighted our counsels then, and we slight your tears, cries, andcondition now. What sayest thou, sinner? Will not this persuadethine heart, nor make thee bethink thyself? This is now before thoufall into that dreadful place, that fiery furnace. But O considerhow dreadful the place itself, the devils themselves, the fireitself will be! And this at the end of all, Here thou must liefor ever! Here thou must fry for ever, and for ever! This willbe more to thee than any man with tongue can express, or with pencan write. There is none that can, I say, by the ten thousandthpart, discover the state and condition of such a soul. 

I shall conclude this, then, with A FEW CONSIDERATIONS OFENCOURAGEMENT. 

[First Encouragement. ] Consider, for I would fain have thee comein, sinner, that there is way made by Jesus Christ for them thatare under the curse of God, to come to this comfortable and blessedstate of Lazarus I was speaking of. See Ephesians 2. 

[Second Encouragement. ] Consider what pains Christ Jesus took forthe ransoming of thy soul from all the curses, thunder-claps, andtempests of the law; from all the intolerable flames of hell; fromthat soul-sinking appearance of thy person, on the left hand, beforethe judgment-seat of Christ Jesus, from everlasting fellowship, with innumerable companies of yelling and soul-amazing devils, Isay, consider what pains the Lord Jesus Christ took in bringingin redemption for sinners from these things. 

'In that though he was rich, yet he became poor, that ye, throughhis poverty, might be' made 'rich' (2 Cor 8:9). He laid asidehis glory (John 17), and became a servant (Phil 2:7). He left thecompany of angels, and encountered with the devil (Luke 4; Matt4). 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 thatgo with flail and rake; yea, than the very birds or foxes, and allto do thee good. Besides, consider a little of these unspeakableand intolerable slightings and rejections, and the manifold abusesthat came from men upon him. How he was falsely accused, being asweet, harmless, and undefiled lamb. How he was undervalued, sothat a murderer was counted less worthy of condemnation than he. Besides, how they mocked him, spit on him, beat him over the headwith staves, had the hair plucked from his cheeks. 'I gave my backto the smiters, ' saith he, 'and my cheeks to them that plucked offthe hair; I hid not my face from shame and spitting' (Isa 50:6). His head crowned with thorns, his hands pierced with nails, andhis side with a spear; together with how they used him, scourgedhim, and so miserably misusing him, that they had even spent himin a great measure before they did crucify him; insomuch thatthere was another fain to carry his cross. Again, [Third Encouragement. ] Not only this, but lay to heart a littlewhat he received from God, his dear Father, though he were hisdear and tender Son. 

1. In that he did reckon[35] him the greatest sinner and rebel inthe world. For he laid the sins of thousands, and ten thousands, and thousands of thousands of sinners to his charge (Isa 53). Andcaused 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 theLORD to bruise him. ' God dealt indeed with his son, as Abrahamwould have deal with Isaac; ay, and more terribly by ten thousandparts. For he did not only tear his body like a lion, but madehis soul an offering for sin. And this was not done feignedly, but really--for justice called for it, he standing in the room ofsinners. Witness that horrible and unspeakable agony that fell onhim suddenly in the garden, as if all the vials of God's unspeakablescalding vengeance had been cast upon him all at once, and allthe devils in hell had broken loose from thence at once to destroyhim, and that for ever; insomuch that the very pangs of death seizedupon him in the same hour. For, saith he, 'My soul is exceedingsorrowful' and 'sore amazed, ' even 'unto death' (Mark 14:34). 

2. Witness also that strange kind of sweat that trickled down hismost 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 didstthou bear of the sins of the world, and the wrath of God! O thoudidst not only bleed at nose and mouth with the pressure thatlay upon thee, but thou wast so pressed, so loaden, that the pureblood gushed through the flesh and skin, and so ran tricklingdown to the ground. 'And his sweat was as it were great drops ofblood, ' 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 inhell will be hot enough for thee to have thy soul put into, ifthou shalt persist or go on still to add iniquity to iniquity. 

3. Besides, his soul went down to hell, and his body to the barsof the grave (Psa 16:10; Acts 2:31). And had hell, death, or thegrave, been strong enough to hold him, then he had suffered thevengeance 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 purityand exactness of thy justice, in that, though it was thine only, holy, innocent, harmless, and undefiled Son Jesus, that did takeon him our nature, and represent our persons, answering for oursins, instead of ourselves! Thou didst so wonderfully pour outthy 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 gloriousconquest hast thou made over the enemies of our souls, even wrath, sin, death, hell, and devils, in that thou didst wring thyself fromunder the power of them all! And not only so, but hast led themcaptive which would have led us captive; and also hast receivedfor us that glorious and unspeakable inheritance that 'eye hathnot seen, nor ear heard, neither have entered into the heart ofman' to conceive; and also hast given thine some discovery thereofthrough 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 studyhow they may keep thee and others from enjoying of these blessedprivileges that have been thus obtained for sinners by this sweetJesus. He labours, I say, (1. ) To keep thee ignorant of thy stateby 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, heknows, to get thee to be a partaker with him of flaming hell-fire, even the same that he himself is fallen into, together with therest of the wicked world, by reason of sin. Look to it therefore. 

[Fourth Encouragement. ] But now, in the next place, a word ofencouragement to you that are the saints of the Lord. 

1. Consider what a happy state thou art in that hast gotten thefaith 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 othersgo 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 beset at liberty, at ease, and at freedom; when others must roar forsorrow of heart, then thou shalt also sing for the joy of heart. 

2. Consider thou must have all thy well-spent life to follow theeinstead of all thy sins and the glorious blessings of the gospelinstead of the dreadful curses and condemnations of the law; theblessing 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 ofenemies, to an innumerable company of true, loving, and faithfulfriends; out of shame, reproach, and contempt, into exceeding greatand eternal glory. For death shall not hurt thee with his sting, nor bite thee with his soul-murdering teeth; but shall be a welcomeguest to thee, even to thy soul, in that it is sent to free theefrom thy troubles which thou art in whilst here in this worlddwelling in the tabernacle of clay. 

4. Consider however it goes with friends and relations, yet it willgo well with thee (Eccl 8:12). However it goes with the wicked, yet 'surely I know'; mark, 'yet surely I know, ' saith he, 'thatit 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 patienceunder all the calamities, crosses, troubles, and afflictions thatmay come upon thee; and, by patient continuance in well-doing, tocommit both thyself and thine affairs and actions into the handsof God, through Jesus Christ, as to a faithful Creator, who istrue in his word, and loveth to give unto thee whatsoever he hathpromised to thee. 

(2. ) And, therefore, to encourage thee while thou art here withcomfort to hold on for all thy crosses in this thy journey, bemuch in considering the place that thou must go into so soon asdissolution comes. It must be into heaven, to God the judge ofall, to an innumerable company of angels, to the spirits of justmen 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 ofsprinkling, that speaks better things for thee than Abel's didfor Cain (Heb 11:22-24). 

(3. ) Consider that when the time of the dead that they shall beraised is come, then shall thy body be raised out of the graveand 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 youalso shall sit with him, even when he shall sit on the throne ofhis glory. O will not this be glorious, that when thousands, andthousands of thousands shall be arraigned before the judgment-seatof Christ, then for them to sit with him upon the throne, togetherwith him to pass the sentence upon the ungodly (1 Cor 6:2, 3). Willit not be glorious to enjoy those things that eye hath not seen, nor ear heard, neither hath entered into the heart of man toconceive?

Will it not be glorious to have this sentence, 'Come, ye blessedof my Father, inherit the kingdom prepared for you from thefoundation of the world?' Will it not be glorious to enter thenwith the angels and saints into that glorious kingdom? Will itnot be glorious for thee to be in glory with them, while othersare in unutterable torments? O then, how will it comfort thee tosee thou hast not lost that glory; to think that the devil hathnot got thy soul, that thy soul should be saved, and that not froma little, but from an exceeding danger;[36] not with a little, but a great salvation. O, therefore, let the saints be joyful inglory, let them triumph over all their enemies. Let them beginto 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 lamentablestate of the poor soul that dies out of Christ, and the specialfavour of God. And also how little the glorious God of heaven dothregard and take notice of their most miserable condition. 

Now in this verse he doth magnify the word which was spoken tothe people by the prophets and apostles, 'They have Moses and theprophets, let them hear them. ' As if he should say, thou askestme that I should send Lazarus back again into the world to preachto them that live there, that they might escape that dolefulplace that thou art in. What needs that? Have they not Moses andthe prophets? Have they not had my ministers and servants sentunto them and coming as from me? I sent Enoch and Noah, Moses andSamuel. 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. ' Whatthey have spoken by divine inspiration I will own, whether it befor the damnation of those that reject, or the saving of them thatreceive their doctrine. And, therefore, what need have they thatone should be sent unto them in another way? 'They have Moses andthe prophets, let them hear them. ' Let them receive their word, close in with the doctrine declared by them. I shall not at thistime speak anything to that word 'Abraham, ' having touched uponit already; but shall tell you what is to be understood by thesewords, '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 asufficient rule to instruct to salvation them that do assuredlybelieve and close in with what they hold forth. 'They have Mosesand the prophets, let them hear them. ' That is, if they wouldescape that doleful place, and be saved indeed from the intolerablepains of hell-fire, as they desire, they have that which is sufficientto counsel them. 'They have Moses and the prophets'; let them beinstructed by them, 'Let them hear them. ' For 'all scripture isgiven by inspiration of God, and is profitable for doctrine, forreproof, for correction, for instruction in righteousness'; why?'That the man of God may be perfect, thoroughly furnished untoall good works' (2 Tim 3:16, 17). Do but mark these words, 'Allscripture is profitable. ' ALL; take it where you will, and in whatplace you will, 'All is profitable': For what? 'That the man ofGod, ' or he that is bound for heaven, and would instruct othersin their progress thither. 

It is profitable to instruct him, in case he be ignorant; to reprovehim, 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 notonly be helped, but thoroughly furnished, not only to some, butto all good works. And when Paul would counsel Timothy to stickclose to the things that are sound and sure, presently he putshim upon the scripture, saying, 'From a child thou hast known theholy scriptures, which are able to make thee wise unto salvation, through faith which is in Christ Jesus. ' The scripture holds forthGod's mind and will, of his love and mercy towards man, and alsothe creature's carriage towards him from first to last; so if thouwouldst know the love of God in Christ to sinners, then 'searchthe scriptures, for they are they which testify of him. '

Wouldst thou know what thou art, and what is in thine heart? Thensearch 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). TheScriptures, I say, they are able to give a man perfect instructioninto any of the things of God necessary to faith and godliness, if he hath but an honest heart seriously to weigh and ponder theseveral things contained in them. As to instance in things moreparticular for the further clearing up of this. And first, if wecome to the creation of the world. 

Wouldst thou know somewhat concerning that? Then read Genesis 1and 2, and compare them with Psalm 33:6; also Isaiah 66:2; Proverbs8 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 ornot? Then read Genesis 3:23, 24. 

If thou wouldst know whether man be still in that state by naturethat God did place him in? Then read Ecclesiastes 7:29, and compareit with Romans 5:16; Ephesians 2:1-3. 'God made men upright, butthey have sought out many inventions. '

If thou wouldst know whether the man were first beguiled, or thewoman that God made an help-mate for him? Read Genesis 3:6, andcompare with 1 Timothy 2:14. 

Wouldst thou know whether God looked upon Adam's eating [the fruitof] the forbidden tree to be sin or no? Read Romans 5:12-15, andcompare it with Genesis 3:17. 

Wouldst thou know whether it were the devil who beguiled them, orwhether it was a natural serpent, such as do haunt the desolateplaces? Read Genesis 3:13, with Revelation 20:1-3. 

Wouldst thou know whether that sin be imputed to us? Read Romans5:12-15, and compare it with Ephesians 2:2. 

Wouldst thou know whether man was cursed for his sin? Read Galatians3:10; Romans 5:15. 

Wouldst thou know whether the curse did fall on man, or on thewhole creation with him? Compare Genesis 3:17, with Romans 8:20-22. 

Wouldst thou know whether man be defiled in every part of him bythe sin he hath committed? Then read Isaiah 1:6. 

Wouldst thou know man's inclination so soon as he is born? ReadPsalm 58:3. 'The wicked are estranged from the womb; they go astrayas 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 bynature, 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 beforethe world began? Compare Ephesians 1:4, with 2 Timothy 1:9. 

Wouldst thou know whether sin were sufficient to draw God's lovefrom his creatures? Compare Jeremiah 3:7, and Micah 7:18, withRomans 5:6-8. 

Wouldst thou know whether God's love did still abide towards hiscreatures for anything they could do to make him amends? Then readDeuteronomy 11:5-8. 

Wouldst thou know how God could still love his creatures, and dohis justice no wrong? Read Romans 3:24-26. 'Being justified freelyby his grace, through the redemption that is in Christ Jesus; whomGod hath set forth to be a propitiation' for sin, 'through faithin his blood, to declare his righteousness for the remission ofsins that are past, through the forbearance of God. To declare, I say, at this time his righteousness, that he might be just, andthe justifier of him which believeth in Jesus. '

That is, God having his justice satisfied in the blood, andrighteousness, and death of his own Son Jesus Christ for the sinsof poor sinners, he can now save them that come to him, thoughnever so great sinners, and do his justice no wrong, because ithath 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 ofhis 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 andbones before the world was, or took it from the Virgin Mary? Thenread 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 ownbody 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 disciplesafter he rose out of the grave? Then read Luke 24:42, and Acts10:41. 

If thou wouldst be persuaded of the truth of this, that that verybody is now above the clouds and stars, read Acts 1:9-11, and Luke24 toward the end. 

If thou wouldst know that the Quakers hold an error that say thebody of Christ is within them;[37] consider the same scripture. 

Wouldst thou know what that Christ that died for sinners is doingin 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, 'forthe ungodly. '

Wouldst thou know whether they that live and die in their sinsshall go to heaven or not? Then read 1 Corinthians 6:10; Revelation21:8, 27, which saith, 'They shall have their part in the lakewhich burneth with fire and brimstone. '

Wouldst thou know whether man's obedience will obtain that Christshould die for them, or save them? Then read Mark 2:17; Romans5:6, 7. 

Wouldst thou know whether righteousness, justification, andsanctification 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 outwardact of sin against the law, merely by a principle of nature? Thencompare well Romans 2:14, with Philippians 3:6. 

Wouldst thou know whether a man by nature may know something ofthe invisible things of God? Compare seriously Romans 1:20, 21with 2:14, 15. 

Wouldst thou know how far a man may go on in a profession of thegospel, and yet fall away? Then read Hebrews 6:4-6. 'They may tastethe good Word of God, and the powers of the world to come. ' Theymay taste 'the heavenly gift, and be partakers of the Holy Ghost, 'and yet so fall as never to be recovered, or renewed again untorepentance. See also Luke 13. 

Wouldst thou know how hard it is to go to heaven? Read Matthew7:13, 14; Luke 13:24. 

Wouldst thou know whether a man by nature be a friend to God, oran 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 thouknow what a sad thing it is for any to turn their backs upon thegospel of Jesus Christ? then read Hebrews 10:28, 29, and Mark16:16. 

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 thefaith of Christ? Then read Psalm 9:17, and Isaiah 14:9. 

Reader, here might I spend many sheets of paper, yea, I might uponthis subject write a very great book, but I shall now forbear, desiring thee to be very conversant in the Scriptures, 'for theyare they which testify of Jesus Christ' (John 5:39). The Bereanswere counted noble upon this account: 'These were more noble thanthose in Thessalonica, in that they received the Word with allreadiness of mind, and searched the scriptures daily, ' &c. (Acts17:11). But here let me give thee one caution, that is, have acare that thou do not satisfy thyself with a bare search of them, without a real application of him whom they testify of to thysoul, lest instead of faring the better for thy doing this work, thou dost fare a great deal the worse, and thy condemnation bevery much heightened, in that though thou didst read so often thesad state of those that die in sin, and the glorious estate ofthem that close in with Christ, yet thou thyself shouldest be sucha fool as to lose Jesus Christ, notwithstanding thy hearing, andreading 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 sentto them from the dead? Have they not Moses and the prophets? Hathnot 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 sadstate those persons are in that deceive themselves with the deceitof their hearts, saying they shall have peace though they followtheir sins, in these words: 'And when he heareth the words ofthis curse, he blesseth himself in his heart, saying, I shall havepeace though I' go on, or 'walk in the imagination of mine heart, to add drunkenness to thirst. The Lord will not spare him, butthen the anger of the Lord and his jealousy shall smoke againstthat man, and all the curses that are written in this book shalllie upon him, and the LORD shall blot out his name from underheaven. '

Again, Did not Moses write of the Saviour that was to come afterwardsinto the world? (Deut 18:18). Nay, have not all the prophets fromSamuel, with all those that follow after, prophesied, and foretoldthese things? Therefore what need have they that I should worksuch a miracle, as to send one from the dead unto them? 'They haveMoses and the prophets, let them hear them. '

[Second. ] From whence observe again, that God doth honour thewritings of Moses and the prophets, as much, nay more, than if oneshould rise from the dead: 'Should not a people seek unto theirGod?' What, seek 'for the living among the dead? To the law, andto the testimony, ' saith God, 'if they speak not according to thisword, it is because there is no light in them' (Isa 8:19, 20). Andlet me tell you plainly, I do believe that the devil knows thisfull well, which makes him labour to beget in the hearts of hisdisciples and followers light thoughts of them; and doth persuadethem, that even a motion from their own beguiled conscience, orfrom his own wicked spirit, is to be observed and obeyed beforethem. When the very apostle of Jesus Christ, though he heard avoice from the excellent glory, saying, 'This is my beloved Son, '&c. , yet writing to the churches, he commends, the writing ofthe prophets before it, saying, 'We have also a more sure wordof the prophets, to which ye do well to take heed, ' &c. (2 Peter1:17-19). [38] Now if thou doubtest whether that place be meant thescriptures, the words of the prophets or no, read but the nextverse, where he addeth for a certain confirmation thereof, thesewords, 'Knowing this first, that no prophecy of the Scripture isof any private interpretation. For the prophecy came not in oldtime by the will of man, but holy men of God spake as they weremoved by the Holy Ghost. '

And therefore what a sad thing is it for those that go about todisown the Scriptures! I tell you, however they may slight themnow, 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 theseveral winds of doctrine that have been broached in these days, but such for the most part, as have had a light esteem of thescriptures; for the ground of error, as Christ saith, is becausethey know not them (Mark 12:24). And indeed, it is just with Godto give them over to follow their own dark blinded consciences, to be led into errors, that they might be damned into hell, whodid not believe that the things contained in the Scripture werethe truth, that they might be saved and go to heaven. I cannotwell tell how to have done speaking for, and on the Scriptures'side; only this I consider, a word is enough to the wise; andtherefore I shall commit these things into the hands of them thatare of God; and as for the rest, I shall say to them, rather thanGod will save them from hell with the breach of his holy Word, ifthey 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 untothem from the dead, they will repent. '

The verse before, you know, as I told you, it was part of ananswer to such as lose their souls; so it is a vindication of theScriptures of Moses and the prophets, 'They have Moses and theprophets, let them hear them. '

Now this verse is an answer to what was said in the former; andsuch 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 themoff with this; send one from the dead, and then there will be somehopes. It is true thou speakest of the Scripture, of Moses andthe prophets, and sayest, 'let them hear them'; but these thingsare not so well as I could wish, I had rather thou wouldst sendone from the dead. In these words therefore, Nay, father Abraham, there is a repulse given; nay, let it not be so; nay, I do notlike of that answer. Hear Moses and the prophets, nay. The sameexpression is used by Christ, Luke 13:2, 3. Think you that theyupon whom the tower of Siloam fell, were sinners above others? 'Itell 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 firstanswer. 

Now observe, I pray you, the reason why he says Nay, is, becauseGod doth put over all those that will be saved, to observe andreceive the truth contained in Scripture, and believe that. Tohave a high esteem of them, and to love and search them, as Christsaith, 'Search the Scriptures, ' for 'they are they which testifyof 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, anddo not regard the Word of God. I know it by myself, for when I wasin 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 wasignorant, self-conceited, surly, obstinate, and rebellious. Manya time the preacher told hell would be my portion, the devil wouldwreck 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 keptthem from mine heart. I remember he alleged many a Scripture, butthose I valued not; the Scriptures, thought I, what are they? Adead letter, a little ink and paper, of three or four shillings'price. [39] Alas! What is the Scripture? Give me a ballad, anews-book, George on horseback, or Bevis of Southampton; give mesome book that teaches curious arts, that tells of old fables;[40]but for the holy Scriptures I cared not. And as it was with methen, 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 arestill, as I left them, still in unbelief, still provoking God, and rejecting good counsel, so hardened in their ways, so bent tofollow sin, that let the Scriptures be showed to them daily, letthe messengers of Christ preach till their hearts ache, till theyfall down dead with preaching, they will rather trample it underfoot, and swine-like rend them, than close in with those gentleand blessed proffers of the gospel. 

'Nay, father Abraham, but if one should rise from the dead, theywould repent. ' Though they have Moses and the prophets, theScriptures, they will not repent and close in with Jesus Christ, though the Scriptures do witness against them. If therefore therebe 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 thedead. ' And this truth indeed is so evident, that ungodly ones havea light esteem of the Scriptures, that it needs not many strongarguments to prove it, being so evidently manifested by their everyday's practice, both in words and actions, almost in all thingsthey say and do. Yet for the satisfaction of the reader, I shallshow you by a scripture or two, though I might show many, thatthis was and is true, with the generality of the world. See thewords of Nehemiah in his 9th chapter concerning the children ofIsrael, who though the Lord offered them mercy upon mercy, as itis from verse 19-25, yet verse 26, saith he, 'Nevertheless theywere disobedient' for all thy goodness towards them, 'and rebelledagainst thee. ' But how? 'And cast thy law behind their backs; slewthy 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 slightedthe law, or Word of God. 3. They slew the prophets that declaredit unto them. 4. The Lord counts it a great provocation. See Hebrews3:10-19; Zechariah 7:11, 12. 'But they refused to hearken, ' saithhe, there of the wicked, 'and pulled away the shoulder, and stoppedtheir ears, that they should not hear' the law. 'Yea, they madetheir hearts' hard as 'an adamant stone, lest they should hear thelaw, 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 thewords of the prophets. (2. ) That they might so do, they stoppedtheir ears. (3. ) If anything was to be done, they pulled awaytheir shoulder. (4. ) To effect his, they labour to make theirhearts hard as an adamant stone. (5. ) And all this, lest they shouldhear and close in with Jesus, and live, and be delivered from thewrath to come. All which things do hold out an unwillingness tosubmit to, and embrace the words of God, and so Jesus Christ whichis testified of by them. Many other scriptures I might bring infor confirmation of the thing, as that in Amos 7:12, 13; also 1Samuel 2:24, 25; 2 Chronicles 25:15, 16; Jeremiah 7:23-28, 16:12. Read also seriously that saying in 2 Chronicles 36:15, wherehe saith, 'And the Lord God of their fathers sent to them by hismessengers, rising up betimes, because he had compassion on hispeople, 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 wasno remedy. ' See also Jeremiah 29:19, 25:3-7; Luke 11:49. 

And besides, the conversion of almost all men doth bear witness tothe same, both religious and profane persons, in that they dailyneglect, reject, and turn their backs upon the plain testimony ofthe Scriptures. As, First. Take the THREATENINGS laid down in holy writ, and how arethey disregarded? There are but a few places in the Bible but thereare threatenings against one sinner or other; against drunkards, swearers, liars, proud persons, strumpets, whoremongers, covetous, railers, extortioners, thieves, lazy persons. In a word, all mannerof sins are reproved, and without faith in the Lord Jesus, thereis 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 walkup and down our streets?[41] Do but go into the alehouses, andyou shall see almost every room besprinkled with them, so foamingout their own shame, that it is enough to make the heart of asaint to tremble, insomuch that they would not be bound to havesociety with them any long while for all the world. For as theways of the godly are not liked of by the wicked, even so theways 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 standin so much awe and dread of men, and do so highly esteem theirfavour, that they will rather venture their souls in the hands ofthe devil with their favour, than they will fly to Jesus Christfor the salvation of their souls? Nay, though they be convincedin their souls, that the way is the way of God; yet how do theylabour to stifle conviction, and turn their ears away from thetruth, and all because they will not lose the favour of an oppositeneighbour? O! I dare not for my master, my brother, my landlord, Ishall lose his favour, his house of work, and so decay my calling. O, saith another, I would willingly go in this way, but for myfather, he chides and tells me he will not stand my friend when Icome to want; I shall never enjoy a pennyworth of his goods; hewill 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 ofdoors, he will beat me, and cut off my legs. But I tell you, ifany of these, or any other things be so prevalent with thee now, as to keep thee from seeking after Christ in his ways, they willalso be so prevalent with God against thee, as to make him castoff thy soul, because thou didst rather trust man than God; anddelight in the embracing of man rather than in the favour of theLord. [42]

2. Again, the Scripture saith, 'He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that withoutremedy' (Prov 29:1). Yet many are so far from turning, though theyhave been convinced of their wretched state a hundred times, thatwhen convictions or trouble for sin comes on their consciences, they go on still in the same manner resisting and choking thesame, though remediless destruction be hard at their heels. 

3. Again thou hast heard say, 'Except a man be born again, ' 'hecannot enter into the kingdom of God' (John 3:3-7). And yet thougoest on in a natural state, an unregenerate condition; nay, thoudost resolve never to turn nor be changed, though hell be appointedon purpose to swallow up such (Isa 14:9). 'The wicked shall beturned into hell, and all the nations that forget God' (Psa 9:17). 

4. Again, the Scripture saith plainly that he that loveth andmaketh a lie shall have his part 'in the lake which burneth withfire and brimstone' (Rev 21:8, 27). And yet thou art so far fromdreading it, that it is thy delight to jest and jeer, and lie fora penny, or twopence, or sixpence, again. And also if thou canstmake the rest of thy companions merry, by telling things that arefalse, of them that are better than thyself, thou dost not carea straw. Or if thou hearest a lie from, or of another, thou wilttell it, and swear to the truth of it, O miserable!

5. Thou hast heard and read, that 'He that believeth not shall bedamned' (Mark 16:16). And that 'all men have not faith' (2 Thess3:2). And yet thou dost so much disregard these things, that it islike thou didst scarce ever so much as examine seriously whetherthou wast in the faith or no; but dost content thyself with thehypocrite's hope, which at the last God will cut off, and countit not better than the spider's web (Job 8:13, 14), or the housethat is builded on the sands (Luke 6:49). Nay, thou peradventuredost flatter thyself, and thinkest that thy faith is as goodas the best of them all; when, alas, poor soul, thou mayest haveno saving faith at all; which thou hast not, if thou be not bornagain, and made a new creature (2 Cor 2:17). 

6. Thou hast heard, that he that neglects God's great salvationshall never escape his great damnation (Heb 2:3, compared withLuke 14:24, and Rev 14:19, 20). And yet when thou art invited, intreated, and beseeched to come in, thou wilt make any excuseto 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, thefear of a mock, a scoff or a jeer, is of greater weight to drawthee back, than the salvation of thy soul to draw thee forward. 

7. And thou hast heard, that whosoever will be a friend of theworld is the enemy of God (James 4:4). But thou regardest notthese things, but contrariwise; rather than thou wilt be out ofthe friendship and favour of this world, thou wilt sin againstthine own conscience, and get thyself into favour by fawning andflattering of the world. Yea, rather than thou wilt go without it, thou wilt dissemble, lie, backbite thy neighbour, and an hundredother tricks thou wilt have. 

8. You have heard that the day of judgment is near, in which youand 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 judgethe quick and the dead; even of all that ever we did, yea, of allour sins in thought, word, and deed, and shall certainly be damnedfor them too, if we close not in with our Lord Jesus Christ, and what he hath done and suffered for eternal life; and thatnot notionally or traditionally, but really and savingly, in thepower, and by the operation of the Spirit, through faith (Eccl11:9, 12:14; Acts 10:42, 17:30, 31; 2 Cor 5:10; Heb 9:27; Rev20:12). 'And I saw the dead, small and great, stand before God;and the books were opened: and another book was opened, whichis the book of life, and the dead were judged out of those thingswhich were written in the books. ' There is the book of the creatures, the book of conscience, the book of the Lord's remembrance, thebook of the law, the book of the gospel (Rom 1:20, compare withRom 2:12, 15; Rev 6:17; John 12:48). [43] Then 'he shall separatethem one from another, as a shepherd divideth his sheep on theright hand, but the goats on his left' (Matt 25:30-32). 'And shallsay to them on his right hand, Come, ye blessed' (v 34). But tothe other, go, or 'Depart, ye cursed' (v 41). Yet, notwithstandingthe Scriptures do so plainly and plentifully speak of these things, alas! who is there that is weaned from the world, and from theirsins and pleasures, to fly from the wrath to come? (Matt 3:7). Notwithstanding the Scripture saith also that heaven and earthshall pass away, rather than one jot, or one tittle of the wordshall fail, 'till all be fulfilled, ' they are so certain (Luke21:33; Matt 5:18). 

[Second PROMISES. ] But leaving the threatenings, let us come toTHE PROMISES, and speak somewhat of them, and you may see how lightmen make of them, and how little they set by them, notwithstandingthe 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). Andyet 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, isnone of Christ's (Rom 8:9). 

2. God hath said, if thou do but come to him in Christ, 'Though yoursins be as' red as 'scarlet, they shall be as white as snow'; andhe will by no means cast thee away. Compare Isaiah 1:18 with John6:37. Yet poor souls will not come to Christ that they might havelife (John 5:40), but rather after their hardness and impenitentheart treasurest up unto themselves wrath against the day ofwrath, 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 willserve and follow him, where he is, 'there shall also his servantbe' (John 12:26). But yet poor souls choose rather to follow sin, Satan, and the world, though their companions be the devils anddamned 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 thekingdom of heaven first for them; for they will take the firsttime, while time serves to get the things of this life. And if itbe so, that they must needs seek after heaven, or else be damned, they will stay till they have more leisure, or till they can betterattend to it; or till they have other things handsome about them, or till they are older; when they have little else to do, or whenthey come to be sick, and to die. Then, Lord, have mercy uponthem! 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 attheir calamity, and mock when their fear cometh (Prov 1:26, 28). Orelse 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 themdeliver 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, butshall have a hundred fold in this world, with persecution, and inthe world to come life everlasting' (Mark 10:29, 30). 

But men, for the most part, are so far off from believing thecertainty of this, that they will scarce lose the earning of apenny to hear the Word of God, the gospel of salvation. Nay, theywill neither go themselves, nor suffer others to go, if they canhelp it, without threatening to do them a mischief, if it lie intheir way. Nay, further, many are so far from parting from anyworldly gain for Christ's sake, and the gospel's, that they arestill 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, thouthey get together with these, death, wrath, damnation, hell, thedevil, and all the plagues that God can pour upon them. And ifany do not run with them to the same excess of riot, but ratherfor all their threats will be so bold and careless, as they callit, as to follow the ways of God; if they can do no more, yet theywill whet their tongues like a sword to wound them, and do themthe greatest mischief they can, both in speaking against them toneighbours, to wives, to husbands, to landlords, and raising falsereports of them. But let such take heed lest they be in such astate, and woeful condition as he was in, who said, in vexationand anguish of soul, One drop of cold water to cool my tongue. 

Thus might I add many things out of the holy Writ, both threateningsand promises, besides those heavenly counsels, loving reproofs, free invitations to all sorts of sinners, both old and young, richand poor, bond and free, wise and unwise. All which have been, now are, and is to be feared, as long as this world lasts, willbe 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 goldtried by the fire, that thou mayest be rich, and white raimentthat thou mayest be clothed, and that the shame of thy nakednessdo not appear' (Rev 3:18). Also that, 'Ho, every one that thirsteth, come ye to the waters; yea, come, buy wine and milk without moneyand without price' (Isa 55:1). 'Hear, and your soul shall live' (v3). '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 theman that heareth me, ' saith Christ, 'watching daily at my gates, waiting at the posts of my doors. For whoso findeth me, findethlife, and shall obtain favour of the Lord' (Prov 8:33-35). Takeheed that no man deceive you by any means. 'Labour not for the meatwhich perisheth, but for that meat which endureth unto everlastinglife' (John 6:27). 'Strive to enter in at the strait gate' (Luke13:24). 'Believe on the Lord Jesus, and thou shalt be saved' (Acts16:31). 'Believe not every spirit, but try the spirits. ' 'Quenchnot the Spirit. ' 'Lay hold on eternal life. ' 'Let your light soshine before men, that they may see your good works, and glorifyyour Father which is in heaven' (Matt 5:16). Take heed, and bewareof 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 hisstroke, then a great ransom cannot deliver thee' (Job 36:18). 'Beye not mockers, lest your hands be made strong, for I have heardfrom the Lord God of hosts, a consumption even determined uponthe whole earth' (Isa 28:22). 'Beware, therefore, lest that comeupon you that is written, Behold, ye despisers, and wonder andperish. For I work a work in your days, which ye shall in no wisebelieve, though a man declare it unto you' (Acts 13:40, 41). 'Lethim 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 usof entering into his rest, any of you should seem to come shortof it' (Heb 4:1). 'I will therefore put you in remembrance, thoughyou once knew this, how that the Lord having saved the people outof Egypt, afterward destroyed them that believed not' (Jude 5). 'Hold that fast which thou hast, that no man take thy crown' (Rev3:11). 

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 Iwill give you rest' (Matt 11:28). 'Be of good cheer, thy sins beforgiven thee' (Matt 9:2). 'I will never leave, nor forsake thee, 'for 'I have loved thee with an everlasting love' (Jer 31:3). 'Ilay down my life for the sheep. ' I lay down my life that they mayhave life. 'I am come that they might have life, and that they mighthave 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 Ihave blotted out as a thick cloud thy transgression, and as a cloudthy 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, andhave not obeyed the voice of my teachers, nor inclined mine earto them that instructed me' (Prov 5:11-13). They shall 'curse theirking and their God, and look upward. And they shall look unto theearth, and behold trouble and darkness, dimness of anguish, andthey shall be driven to darkness' (Isa 8:21, 22). 'He hath dispersed'abroad, 'he hath given to the poor, his righteousness endurethfor ever. --The wicked shall see it, and be grieved, he shall gnashhis 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 areslighted by the world. 

Thus much, in short, touching this, That ungodly men undervaluethe Scriptures, and give no credit to them, when the truth thatis contained in them is held forth in simplicity unto them, butrather cry out, Nay, but if one should rise from the dead thenthey think something might be done; when alas, though signs andwonders were wrought by the hands of those that preach the gospel, these poor creatures would never the sooner convert, though theysuppose they should, as is evident by the carriages of theirforerunners, who albeit the Lord Jesus Christ himself did confirmhis doctrine by miracles, as opening blind eyes, casting outof devils, and raising the dead, they were so far from receivingeither him or his doctrine, that they put him to death for hispains! Though he had done so many miracles among them, yet theybelieved not in him (John 12:37). 

But to pass this, I shall lay down some of the grounds of theirrejecting and undervaluing the Scriptures, and so pass on. 

1. [Ground. ] Because they do not believe that they are the Word ofGod, but rather suppose them to be the inventions of men, writtenby some politicians, on purpose to make poor ignorant people tosubmit to some religion and government. [44] Though they do notsay this, yet their practices testify the same; as he that when hehears 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 believethis, that it is the Word of God, then they must believe that hethat speak it is true, therefore shall every word and tittle befulfilled. And if they come once to this, unless they be starkmad, they will have a care how they do throw themselves under thelash of eternal vengeance. For the reason why the Thessaloniansreceived the Word, was, because they believed it was the Word ofGod, and not the word of man, which did effectually work in themby their thus believing. 'When ye received the Word of God whichye 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 workethalso in you that believe' (1 Thess 2:13). So that did a man butreceive it in hearing, or reading, or meditating, as it is theWord of God, they would be converted. 'But the Word preached didnot profit, --not being mixed with faith in them that heard it'(Heb 4:2). 

2. [Ground. ] Because they do not indeed see themselves by natureheirs of that exceeding wrath and vengeance that the Scripturestestify of. For did they but consider what God intends to do withthose that live and die in a natural state, it would either sinkthem into despair, or make them fly for refuge to the hope thatis set before them. But if there be never such sins committed, and never so great wrath denounced, and the time of execution benever so near, yet if the party that is guilty be senseless, andaltogether ignorant thereof, he will be careless, and regards itnothing at all. And that man, by nature, is in this condition, itis evident. For, take the same man that is senseless, and ignorantof that misery he is in by nature, I say, take him at another timewhen 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 thewrath of God hanging over his head, Good sirs, what must I do tobe saved?

Though the same man at another time, when his conscience is fallenasleep, and grown hard, will lie like the smith's dog at the footof the anvil, though the fire-sparks fly in his face. But, as Isaid before, when any one is a little awakened, O what work willone verse, one line, nay, one word of the holy Scriptures make inhis heart. [45] He cannot eat, sleep, work, keep company with hisformer companions, and all because he is afraid that the damnationspoken of in Scripture will fall to his share, like Balaam, whosaid, 'I cannot go beyond the word of the Lord' (Num 22:18). Solong as he had something of the word of the Lord with authority, severity, and power on his heart; but at another time he couldteach 'Balak to cast a stumbling-block before the children ofIsrael' (Rev 2:14). 

3. [Ground. ] Because the carnal priests do tickle the ears of theirhearers with vain philosophy and deceit, and thereby harden theirhearts against the simplicity of the gospel and Word of God, whichthings the apostle admonished those that have a mind to close inwith Christ to avoid, saying, 'Beware lest any man, ' be he whathe will, 'spoil you through philosophy and vain deceit, afterthe traditions of men, and rudiments of the world, and not afterChrist' (Col 2:8). And you who muzzle up your people in ignorancewith 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 yourhearers, when God shall, in the judgment-day, lay the cause of thedamnation of many thousands of souls to your charge, and say, Hewill require their blood at your hands (Eze 33:6). 

4. [Ground. ] Another reason why the carnal unbelieving world doso slight the Scriptures and Word of God, is, because the judgmentspoken of in the Scripture is not presently executed on thetransgressors. 'Because sentence against an evil work is not executedspeedily, therefore the heart of the sons of men is fully set inthem to do evil' (Eccl 8:11). Because God doth not presently strikethe poor wretch as soon as he sins, but waits, and forbears, andis 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 powerto turn them, or else send death, with the devil and hell, tofetch them. 'Thou thoughtest, ' saith God, 'that I was altogethersuch an one as thyself, but I will reprove thee, and set them inorder before thine eyes. Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver' (Psa50:21, 22). 

5. [Ground. ] Another reason why the blind world do slight theauthority of Scripture, is, because they give ear to the devil, who, through his subtilty, casteth false evasions and corruptinterpretations on them, rendering them not so point blank themind of God, and a rule for direction to poor souls, persuadingthem that they must give ear and way to something else besides, andbeyond that; or else he labours to render it vile and contemptible, by persuading them that it is a dead letter, when indeed they knownot what they say, nor whereof they affirm. For the Scripture isnot so dead but that the knowledge of it is able to make any manwise unto salvation, through faith and love, which is in ChristJesus (2 Tim 3:15); and is profitable for instruction, reproof, andcorrection in righteousness, that the man of God may be thoroughlyfurnished to all good works (v 17). 

And where it is said the letter killeth, he meaneth the law, as itis the ministration of damnation, or a covenant of works, and soindeed it doth kill, and must do so, because it is just, forasmuchas the party that is under the same is not able to yield to it acomplete and continual obedience. But yet I will call Peter and Paulto witness that the Scriptures are of a very glorious concernment, inasmuch as in them is held forth to us the way of life; andalso in that they do administer good ground of hope to us. 'Forwhatsoever things were written aforetime were written for ourlearning, that we through patience and comfort of the Scripturesmight have hope' (Rom 15:4). And again, 'Now to him that is ofpower to stablish you according to my gospel, and the preachingof Jesus Christ, according to the revelation of the mystery, whichwas kept secret since the world began, but now is made manifest, and by the Scriptures of the prophets, according to the commandmentof the everlasting God, made known to all nations for the obedienceof faith' (Rom 16:25, 26). And therefore whosoever they be thatslight the Scriptures, they slight that which is no less than theWord of God; and they who slight that, slight him that spake it;and they that do so, let them look to themselves, for God willbe revenged on such. Much more might be said to this thing, butI would not be tedious. 

A word or two more, so I have done with this. Consider the dangerof slighting the words of the prophets or apostles, whether theybe correction, reproof, admonition, forewarning, or the blessedinvitations and promises contained in them. 

1. [Consider] Such souls do provoke God to anger, and to executehis vengeance on them. 'They refused to hearken, and pulled awaythe shoulder, and stopped their ears, that they should not hear'the law, and 'they made their hearts as an adamant stone, lestthey should hear the law, and the words which the Lord of Hostshath sent in his Spirit by the former prophets; therefore came agreat wrath from the Lord of Hosts' (Zech 7:11, 12). 

2. [Consider] God will not regard in their calamity. 'Because Ihave called, and ye refused; I have stretched out my hand, and noman regarded; but ye have set at nought all my counsel, and wouldnone of my reproof. I also will laugh at your calamity, I willmock when your fear cometh. When your fear cometh as desolation, and your destruction cometh as a whirlwind. Then shall they callupon me, but I will not answer; they shall seek me early, but theyshall 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 truththat they might be saved, ' therefore 'God shall send them strongdelusion, that they should believe a lie, that they all might bedamned' (2 Thess 2:10-12). 

4. [Consider] In a word, they that do continue to reject andslight the Word of God, they are such, for the most part, as areordained to be damned. Old Eli, his sons not hearkening to thevoice of their father reproving them for their sins, but disobeyinghis 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 havingsinned against the Lord, he sends to him a prophet to reprovehim; 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, becausethou hast--not hearkened unto my counsel. ' Read, therefore, andthe Lord give thee understanding. For a miserable end will thosehave that go on sinning against God, rejecting his Word. 

Other things might have been observed from this verse, which atthis time I shall pass by; partly because the sum of them hathbeen touched already, and may be more clearly hinted at in thefollowing verse; and therefore I shall speak a few words to thenext verse, and so draw towards a conclusion. 

Verse 31. --'And he said unto him, If they hear not Moses and theprophets, neither will they be persuaded, though one rose fromthe dead. '

'And he said'; that is, and God made answer to the words spoken inthe 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 ofworthy note, a man that talked with God face to face, as a manspeaketh to his friend. The words that Moses spake were such asI commanded him to speak. Let who will question them, I will ownthem, credit them, bless them that close in with them, and cursethose 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 theyshould say. In a word, they have told the world what my mind isto do, both to sinners and to saints; 'They have Moses and theprophets, let them hear them. ' Therefore he that shall reject andturn his back either upon the threatenings, counsels, admonitions, invitations, promises, or whatsoever else I have commanded them tospeak as to salvation and life, and to directions therein, shallbe sure to have a share in the many curses that they have spoken, and the destruction[46] that is pronounced by them. Again, 'Ifthey hear not Moses and the prophets, ' &c. As if he had said, Thou wouldst have me send one from the dead unto them; what needsthat? They have my mind already, I have declared unto them what Iintend to stand to, both for saving them that believe, and damningthem that do not. That therefore which I have said I will makegood, whether they hear or forbear. And as for this desire ofyours, you had as good desire me to make a new Bible, and so torevoke my first sayings by the mouth of my prophets. But I am Godand not man, and my Word is immutable, unchangeable, and shallstand as fast as my decrees can make it; heaven and earth shallpass away, but one jot or tittle of my Word shall not pass (Matt5:18). If thou hadst ten thousand brethren, and every one indanger of losing his soul, if they did not close in with what iscontained and recorded in the Scriptures of truth, they must evenevery one of them perish, and be for ever damned in hell, for theScriptures cannot be broken. I did not send them so unadvisedlyto recall it again by another consideration. No, for I speak inrighteousness and in judgment (Isa 63:1-3), and in much wisdom andcounsel. It being therefore gone out of my mouth in this manner, it shall not return in vain, until it hath accomplished the thingwhereto I have sent it (Isa 55:11). 

But again, thou supposest that miracles and wonders will work moreon them, which makes thee say, Send one from the dead. But hereinthou art mistaken, for I have proved them with that once andagain, by more than one, or two, or three of my servants. How manymiracles did my servant Moses work by commandment from me in theland of Egypt, at the Red Sea, and in the wilderness! Yet they ofthat generation were never the sooner converted for that; but, notwithstanding, rebelled and lusted, and in their hearts turnedback 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 wereborn blind, gave and restored limbs! Yet for all this, as I saidbefore, they hated him, they crucified him. I raised him againfrom the dead, and he appeared to his disciples, who were called, and chosen, and faithful, and he gave them commandment and commissionto go and testify the truth of this to the world; and to confirmthe same he enabled them to speak with divers tongues, and to workmiracles most plentifully, yet there was great persecution raisedagainst them, insomuch that but a few of them died in their beds. And, therefore, though thou thinkest that a miracle will do somuch with the world, yet I say no. For if they will not believeMoses and the prophets, neither will they be persuaded though oneshould 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 area very hard-hearted people, that will not be persuaded though onerise from the dead. They that regard not the holy Scriptures toturn 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 thedead. This truth is confirmed by Jesus Christ himself. If you readJohn 5, where the Lord is speaking of himself that he is the veryChrist, 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, helays the fault upon one of these two things:--(1. ) Their regardingan 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 ifye believe not his writings, how shall ye believe my words?'

Now, I say, he that shall slight the Scriptures, and the testimonyof the prophets in them concerning Jesus Christ, must needs be ingreat danger of losing his soul, if he abide in this condition;because he that slights the testimony doth also slight the thingtestified of, let him say the contrary never so often. For as JesusChrist hath here laid down the reason of men's not receiving him, so the apostle in another place lays down the reason again witha high and mighty aggravation (1 John 5:10), saying, 'He thatbelieveth on the Son of God hath the witness in himself: he thatbelieveth not God hath made him a liar, because he believeth notthe record, ' mark, 'the record that God gave of his Son. ' Therecord, you will say, what is that? Why even the testimony thatGod gave of him by the mouth of all the holy prophets since theworld began (Acts 3:18-20). That is, God sending his holy Spiritinto the hearts of his servants, the prophets and apostles, he, by his Spirit in them, did bear witness or record of the truthof salvation by his Son Jesus, both before and after his coming. And thus is that place also to be understood which saith, 'Thereare three that bear witness in earth, the Spirit, and the water, and the blood. ' That is, the Spirit in the apostles which preachedhim to the world, as is clear if you read seriously 1 Thessalonians4:8. The apostle, speaking of Jesus Christ and obedience to Godthrough him, saith thus, Now 'he that despiseth, despiseth notman, but God. ' But it is you that speak; true, but it is by andthrough the Spirit, 'He therefore that despiseth, despiseth notman, but God, who hath also given unto us his Holy Spirit. ' Thisis therefore a mighty confirmation of this truth, that he thatslights the record or testimony that God, by his Spirit in hisprophets and apostles, hath testified unto us, slights the testimonyof 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 Christthat slights the testimony concerning Christ, yea, the testimonyof his own Spirit concerning his own self? It is true men maypretend to have the testimony of the Spirit, and from that conceitset a low esteem on the holy Scriptures; but that spirit thatdwelleth in them and teacheth them so to do, it is no better thanthe spirit of Satan, though it calls itself by the name of theSpirit of Christ. 'To the law, ' therefore, 'and to the testimony, 'try them by that; 'if they speak not according to this word, itis because there is no light in them. '

The apostle Peter, when he speaks of the glorious voice that hehad from the excellent majesty, saying of Christ, 'This is mybeloved 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 testimonyfrom his own mouth evidently, yet you have the prophets. We tellyou this, and you need not doubt of the truth of it; but if youshould, yet you may not, must not, ought not to question them. Search therefore into them, until the day dawn, and the day-stararise in your hearts. That is until by the same Spirit that gaveforth the Scripture you find the truth confirmed to your souls, which you have recorded in the Scriptures--that this word ofprophecy, or of the prophets, is the Scriptures. Read on; for, saith he, 'knowing this first, that no prophecy of the scriptureis of any private interpretation, ' &c. (2 Peter 1:20). 

[Object. ] But, you will say, What needs all this ado, and why isall this time and pains spent in speaking to this that is surelybelieved already? This is a thing received by all, that theybelieve the Scriptures to be the Word of God, that sure word ofprophecy; and therefore you need not spend your time in provingthese things, and the truth of them, seeing we grant and confessthe 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 eitherby word of mouth, or else by conversation, to deny, reject, andslight the holy Scriptures. It is true, there is a notional andhistorical 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 youshall find but a little, if any, of the faith of the operationof God in the hearts of poor men, to believe the Scriptures, andthings contained in them. Many, yea, most men believe the Scripturesas they believe a fable, a story, a tale, of which there is nocertainty! But alas! there are but few do in deed and in truthbelieve 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 itmanifest, that there are but few, yea, very few, that do effectually, for that I aim at, believe the Scriptures and the truths containedin and spoken of by them. 

But to make this appear, and that to purpose, if God will, I shalllay you down the several operations that the Scriptures have onthem who do effectually believe the things contained in them. 

First. He that doth effectually believe the Scriptures, hath inthe first place been killed, I say killed by the authority of theholy Scriptures; struck stark dead in a spiritual sense, by theholy Scriptures, being set home by that Spirit, which gave themforth, upon the soul. 'The letter killeth'; the letter strikesmen dead (2 Cor 3:6). And this Paul witnessed and found, beforehe could say, I believe all that the prophets have spoken. Wherehe saith, 'I was alive without the law once. ' That is, in my naturalstate, before the law was set on my heart with power; 'But whenthe commandment came, sin revived and I died' (Rom 7:9). 'Andthat law which was ordained to life, I found to be unto death;for sin, taking occasion by the commandment, deceived me, andby it slew me' (v 11). Now that which is called 'the letter' in2 Corinthians, is called the law in Romans 7, which by its powerand operation, as it is wielded by the Spirit of God, doth in thefirst place kill and slay all those that are enabled to believethe 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 sinsagainst my law (Deut 31:26; Acts 2:37). And he that is ignorantof this, is also ignorant of, and doth not really and effectuallybelieve the Scripture. 

But you will say, How doth the law kill and strike dead the poorcreatures?

Answ. The letter or law doth kill thus. It is set home upon thesoul, and discovers to the soul its transgressions against thelaw, and shows the soul also, that it cannot completely satisfythe justice of God, for the breach of his law, therefore it iscondemned (John 3:18). Mark, 'He that believeth not, is condemnedalready. ' To wit, by the law, that is, the law doth condemn him;yea, it hath condemned him already for his sins against it; as itis written, 'Cursed is every one that continueth not in all thingswhich 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 condemnationby the law really, they do not also believe really and effectuallythe law that doth condemn them. For as men have but a notion ofthe one, that is, their condemnation, because of sins against thelaw: so they have but a notion of the condemning, killing, anddestroying power of the law. For, as the one is, so in these thingsalways is the other. There is no man that doth really believe thelaw or gospel, further than they do feel the power and authorityof them in their hearts. 'Ye do err, not knowing the Scriptures, nor the power of God. ' Now this letter or law, is not to betaken in the largest sense, but is strictly to be tied to the tencommandments, whose proper work is only by showing the soul itssin against this law, to kill, and there leaves him stark dead, not giving him the least life, or support, or comfort, but leavesthe soul in a helpless and hopeless condition, as from itself, orany other mere creature. 

It is true the law hath laid all men for dead, as they come intothe world; but all men do not see themselves dead, until theysee that law that struck them dead, striking in their souls, andhaving struck them that fatal blow. As a man that is fast asleepin a house, and that on fire about his ears, and he not knowingof it because he is asleep; even so, because poor souls are asleepin sin, though the wrath of God, the curse of his law, and theflames of hell have beset them round about, yet they do not believeit, because they are asleep in sin. Now, as he that is awakenedand sees this, sees that through this he is a dead man; even sothey 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 theScripture, the law, so mighty as to strike thee dead? If not, thoudost not so much as verily believe that part of the Scripture thatdoth contain the law in it, to be the truth of God. Yet if thoushouldest have felt something, I say, something of the killingpower of the law of God in thine heart, this is not an argument toprove that thou believest all the things contained in Scripture, for there is gospel as well as law, and therefore I shall speakto that also, that is, whether thou hast felt the power of thegospel, as well as something of the power of the law. 

Second. Then thou hast found the power of the gospel, and sobelieved 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 wertwithout 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 inme, ' saith Christ (John 16:9). Mark, though thou hast, as I saidbefore, felt somewhat of the power of the law, letter, or tencommandments, yet, as thou hast not been brought to this, to see bythe Spirit in the gospel, that thou art without faith by nature, thou hast not yet tasted, much less believed, any part of thegospel. For the gospel and the law are two distinct covenants. And they that are under the law or first covenant, and yet in themeantime to be a stranger to the covenant of promise, that is, thegospel, and so have no hope in them (Eph 2:12). There is not anypromise that can be savingly believed, until the soul be by thegospel converted to Jesus Christ. For though men do think neverso much that they believe the things or the Word of the gospelof our salvation; yet unless they have the work of grace in theirsouls, they do not, cannot rightly believe the things containedin the Scriptures. Again, 2. As the law killeth those that believe it, even so the promisescontained in the gospel do, through faith, administer comfort tothose that believe it aright. My words, saith Christ, My words, 'they are Spirit, and they are life' (John 6:63). As if he hadsaid, the words contained in the law as a covenant of works, theywound, they kill, they strike dead those that are under them. Butas for me, 'The words that I speak unto you, they are spirit, andthey are life. ' That is, whosoever doth receive them believingly, shall find them full of operation, to comfort, quicken, and revivetheir soul. For as I did not come into the world to destroy men'slives, so the words that I speak, as I am sent to preach thegospel, they have no such tendency unto those that believe them. Thepromises that are in the gospel, O how do they comfort them! Sucha promise, and such a promise, O how sweet is it! How comfortableto those that believe them! Alas! there are many poor souls thatthink they believe the Scriptures to be the Word of God, and yetthey never enjoyed anything of the life and promises; they comein upon the heart to quicken, to revive thee, to raise thee fromthe sentence of death that is passed on thee by the law. And throughthe faith that is wrought in thy soul, by the operation of God'sHoly Spirit, though once killed by the law or letter, thou artmade alive in the Lord Jesus Christ, who is presented to thy soulin the promises. 

Third. Dost thou in deed and in truth believe the Scriptures tobe the Word of God? Then the things contained in them, especiallythe things of the gospel, are very excellent to thy soul; asthe birth of Christ, the death, resurrection, intercession, andsecond coming. O how precious and excellent are they to thy soul!insomuch that thou regardest nothing in comparison of them! O! itis Christ's birth, death, blood, resurrection, &c. , according tothe Scriptures, that thou dost rejoice in exceedingly, and abundantlydesire after! 'Whom having not seen, ye love; in whom thou now yesee him not, yet believing ye rejoice, with joy unspeakable, andfull of glory' (1 Cor 15:1-6, compared with Phil 3:6-8; 1 Peter1:8). 

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 thecounsel of God; they are his promises and his threatenings. Poorsouls are apt to think, if I could hear God speak to me from heavenwith an audible voice, then sure I should be serious and believeit. But truly, if God should speak to thee from heaven, exceptthou wert converted, thou wouldst not regard, nor really believehim. But if thou dost believe the Scriptures, thou seest thatthey are the truth as really as if God should speak to thee fromheaven through the clouds, and therefore never flatter thyself, foolishly thinking, that if it were so and so, then thou couldstbelieve. I tell thee, saith Christ, If they believe 'not Mosesand the prophets, neither will they believe though one should risefrom 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 lifesquared according to the Scriptures, both in word and practice. Nay, this I say, thou mayest have though thou do not believethem all. My meaning is, that if thou believe none but the tencommandments, thy life may be, according to them, a legal holylife; and if thou do believe the gospel too, then thy life willbe the faith of the Lord Jesus Christ; that is, either thou wiltlive in the blessed and holy enjoyment of what is testified inthe Scripture concerning the glorious things of the Lord JesusChrist, or else thou wilt be exceedingly panting after them. Forthe Scriptures carry such a blessed beauty in them to that soulthat hath faith in the things contained in them, that they do takethe heart and captivate the soul of him that believeth them intothe love and liking of them, believing all things that are writtenin the law and the prophets, and have hope towards God that thereshall be a resurrection of the dead, both of the just and unjust. 'And herein do I exercise myself, to have always a conscience voidof offence toward God and toward men' (Acts 24:14-16). 

Sixth. He that believes the Scriptures to be the Word of God, ifhe do but suppose that any one place of Scripture doth exclude him, and shut him out of, and from a share in the promises containedin them, O it will trouble him, grieve him, perplex him. Yea, he will not be satisfied until he be resolved, and the contrarysealed to his soul; for he knows that the Scriptures are the wordof God, all truth; and therefore he knows that if any one sentencedoth exclude or bar him out for want of this or the otherqualification, he knows also that not the word alone shuts himout, but he that speaks it, even God himself. And, therefore, hecannot, will not, dare not be contented until he find his soul andScripture together, with the things contained therein, to embraceeach other, and a sweet correspondency and agreement betweenthem. For you must know that to him that believes the Scripturesaright, the promises, or threatenings, are of more power to comfortor cast down, than all the promises or threatenings of all the menin the world. And this was the cause why the martyrs of Jesus didso slight both the promises of their adversaries, when they wouldhave overcome them, with proffering the great things of this worldunto them, and also their threatenings, when they told them theywould rack them, hang them, burn them (Acts 20:24). None of thesethings could prevail upon them, or against them; because they didmost really believe the Scriptures, and the things contained inthem, as is clearly found, and to be seen in Hebrews 11, and alsoin 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 ofthat faith which is of the operation of God, according as he hathread and believed, or else he must and shall be damned. And hethat believeth this aright will not be contented until, accordingas it is written, he do partake of and enjoy the new birth, anduntil he do find, through grace, that faith that is wrought bythe operation of God in his soul. For this is the cause why mendo satisfy themselves with so slender a conceited hope that theirstate is good, when it is nothing so, namely, because they do notcredit the Scripture; for did they, they would look into theirown hearts, and examine seriously whether that faith, that hope, that grace which they think they have be of that nature, andwrought by that spirit and power that the Scripture speaketh of. I speak this of an effectual believing, without which all otheris nothing unto salvation. 

[FIVE USES BY WAY OF SELF-EXAMINATION. ]

Now then, because I would not be too tedious, I shall at thistime lay down no more discoveries of such an one as doth savinglybelieve the Scriptures, and the things contained in them, but shallspeak a few words of examination concerning the things alreadymentioned. As, First USE. Thou sayest thou dost in deed and in truth effectuallybelieve the Scriptures: I ask, therefore, wast thou ever killedstark dead by the law of works contained in the Scriptures--killedby the law or letter, and made to see thy sins against it, and leftin a helpless condition by that law? For, as I said, the properwork of the law is to slay the soul, and to leave it dead ina helpless state. For it doth neither give the soul any comfortitself when it comes, nor doth it show the soul where comfortis to be had; and therefore it is called 'the ministrationof condemnation, ' as in 2 Corinthians 3:9, 'the ministration ofdeath, ' verse 7. For though men may have a notion of the blessedWord of God, as the children had, yet before they be converted itmay 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 Wordof God. I say again, Examine, wast thou ever quickened from a deadstate by the power of the Spirit of Christ, through the other partof the Scripture; that is to say, by the power of God in his SonJesus Christ, through the covenant of promise? I tell thee fromthe Lord, if thou hast, thou hast felt such a quickening powerin the words of Christ (John 6) that thou hast been lifted out ofthat dead condition that thou before wast in. And that when thouwast under the guilt of sin, the curse of the law, and the powerof the devil, and the justice of the great God, thou hast beenenabled, by the power of God in Christ, revealed to thee by theSpirit through and by the Scripture, to look sin, death, hell, thedevil, 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, mademention of in the Scriptures. And, Third USE. On this account, O how excellent are the Scriptures tothy soul! O how much virtue dost thou see in such a promise, insuch an invitation! They are so large as to say, Christ will in nowise cast me out! My crimson sins shall be white as snow! I tellthee, friend, there are some promises that the Lord hath helped meto lay hold of Jesus Christ through and by, that I would not haveout of the Bible for as much gold and silver as can lie betweenYork and London piled up to the stars; because through them Christis pleased by his Spirit to convey comfort to my soul. I say, whenthe law curses, when the devil tempts, when hell-fire flames inmy conscience, my sins with the guilt of them tearing of me, thenis Christ revealed so sweetly to my poor soul through the promisesthat all is forced to fly and leave off to accuse my soul. Soalso, when the world frowns, when the enemies rage and threaten tokill me, then also the precious, the exceeding great and preciouspromises do weigh down all, and comfort the soul against all. Thisis the effect of believing the Scriptures savingly; for they thatdo so have by and through the Scriptures good comfort, and alsoground of hope, believing those things to be its own which theScriptures hold forth (Rom 15:4). 

Fourth USE. Examine, Dost thou stand in awe of sinning againstGod, because he hath in the Scriptures commanded thee to abstainfrom it? Dost thou give diligence to make thy calling and electionsure, because God commanded it in Scripture? Dost thou examinethyself whether thou be in the faith or no, having a command inScripture so to do? Or dost thou, notwithstanding what thou readestin the Scripture, follow the world, delight in sin, neglect comingto Jesus Christ, speak evil of the saints, slight and make a mockat the ordinance of God, delight in wicked company, and the like?Then know that it is because thou dost not in deed and in truthbelieve the Scriptures effectually. For, as I said before, if aman do believe them, and that savingly, then he stands in awe, helooks to his steps, he turns his feet from evil, and endeavoursto follow that which is good, which God hath commanded in theScriptures of truth; yet not from a legal or natural principle;that is, to seek for life by doing that good thing, but knowingthat salvation is already obtained for him by the blood of thatman Christ Jesus on the cross because he believes the Scriptures, therefore, mark I pray, therefore, I say, he labours to walk withhis God in all well-pleasing and godliness, because the sweetpower of the loves of Christ, which he feels in his soul by theSpirit, according to the Scriptures, constrain him so to do (2Cor 5:14). 

Fifth USE. Examine again, Dost thou labour after those qualificationsthat the Scriptures do describe a child of God by? That is, faith, yea the right faith, the most holy faith, the faith of theoperation of God. And also, dost thou examine whether there is areal growth of grace in thy soul, as love, zeal, self-denial, anda seeking by all means to attain, if possible, to the resurrectionof the dead? That is, not to satisfy thyself until thou be dissolvedand rid of this body of death, and be transformed into that glorythat the saints shall be in after the resurrection-day. And in themeantime dost labour and take all opportunities to walk as nearas may be to the pitch, though thou know thou canst not attain itperfectly. Yet, I say, thou dost aim at it, seek after it, presstowards it, and to hold on in thy race; thou shunnest that whichmay any way hinder thee, and also closest in with what may anyway further the same; knowing that that must be, or desiring thatit should be, thine eternal frame, and therefore out of love andliking to it thou dost desire and long after it, as being thething that doth most please thy soul. 

Or how is it with thy soul? Art thou such an one as regards notthese things, but rather busy thy thoughts about the things herebelow, following those things that have no scent of divine gloryupon them? If so, look to thyself, thou art an unbeliever, and sounder the wrath of God, and wilt for certain fall into the sameplace 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 beforeit be too late to recover thyself, by repenting of the one, anddesiring to close in with the other. O! I say, regard, regard, forhell is hot. God's hand is up, the law is resolved to dischargeagainst thy soul! The judgment-day is at hand, the graves are readyto fly open, the trumpet is near the sounding, the sentence willere 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 irrevocableand firm, and seeing the saving faith of the things containedtherein, is to reform the soul, and bring it over into the thingsof God, really conforming to the things contained therein, bothto the point of justification, and also an impartial walking, andgiving up thy soul and body to a conformity to all the commands, counsels, instructions, and exhortations contained therein; thisthen will learn us how to judge of those who give up themselvesto walk in the imaginations of their own hearts, who slight andlay aside the Scriptures, counting them but empty and uncertainthings, and will live every day in open contradiction to what iscontained, 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 forbiddenby and in them. And so, they continuing living and dying in thisstate, we may conclude without fear that these portions of holyScripture belong unto them, and shall for certain be fulfilledupon them: 'He that believeth not shall be damned' (Mark 16:16). 'The unrighteous shall not inherit the kingdom of God' (1 Cor6:9, 10). 'But the abominable, the unbelieving, the whoremongers, and all liars, shall have their part in the lake which burnethwith fire and brimstone' (Rev 21:8). 'Depart, ye cursed, intoeverlasting fire, prepared for the devil and his angels' (Matt25:41). Depart, depart from me, for I will not save you. Depart, for my blood shall not at all wash you. Depart, for you shall notset 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 beall alone? No, you shall have company, store of company with you. Namely, all the raging, roaring devils, together with an innumerablecompany of fellow-damned sinners, men, women, and children. Andif the Scriptures be true, as they will one day wonderfully appearto be, then this must and shall be thy portion, if thou live anddie in this state; and of all them who continue in sinning againstthe truth contained in the Scriptures. As, First. Dost thou delight to sin against plain commands? THOU ARTGONE. 

Second. Dost thou slight and scorn the counsels contained in theScriptures, and continue in so doing? THEN THOU ART GONE. 

Third. Dost thou continually neglect to come to Christ, and usestarguments in thine own heart to satisfy thy soul with so doing?THEN THOU ART GONE. (Luke 14:17, 18, compared with v 24, and Heb2:3). 'How shall we escape if we neglect so great salvation?' Howshall we escape, that is, there is no way to escape. 

(1. ) Because God hath said we shall not (Heb 12:25). 'See that yerefuse not him that speaketh. For if they escaped not who refusedhim that spake on earth, ' that was Moses, 'much more shall not weescape if we turn away from him that speaketh from heaven. '

(2. ) Because he hath not only said they shall not, but also hathbound it with an oath, saying, 'So I sware in my wrath, They shallnot enter into my rest' (Heb 3:11). To whom did he swear that theyshould not enter into his rest? Answer, 'to them that believednot. ' 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 openand gross sins against the law, yet will give more heed to theirown spirits, and the movings thereof, though they be neithercommanded nor commended for the same in Scripture; nay, thoughthe Scripture command and commend the contrary, than they willto the holy and revealed will of God (Isa 8:20). I say, such menare in as bad a state as the other to the full, being disobedientto God's will revealed in his Word, as well as they, though in adifferent manner; the one openly transgressing against the plainand well-known truths revealed in it; the other, though more closeand hidden, yet secretly rejecting and slighting them, giving moreheed to their own spirits, and the motions thereof, although notwarranted by the Scriptures. 

A few words more, and so I shall conclude. And, First. Take heed that you content not yourself with a bare notionof the Scriptures in your heads, by which you may go far, even sofar as to be able to dispute for the truth, to preach the gospel, and labour to vindicate it in opposition to gainsayers, and yetbe found at the left hand of Christ at the judgment-day, forasmuchas thou didst content thyself with a notion or traditional knowledgeof them. [48]

Second. Have a care that thou own the whole Scripture, and notown one part and neglect another, or slight it; as thus: To ownthe law, and slight the gospel; or to think that thou must besaved by thy good doings and works; for that is all one, as ifthou didst thrust Christ away from thee; or else so to own thegospel, as if by it thou wert exempted from all obedience to theten 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 thingscontained in the Scriptures, as to call the law, Christ, andChrist, the law, for some having done so, in my knowledge, haveso darkened to themselves the glorious truths of the gospel, thatin a very little time they have been resolved to thwart and opposethem, and so have made room in their own souls for the devil toinhabit, and obtained a place in hell for their own souls to betormented for ever and ever. 

Against this danger therefore in reading and receiving the testimonyof 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 thathe would show thee the nature of the gospel, and set it homeeffectually with life and power upon thy soul by faith. Which isthis, that God would show thee, that as thou being man hast sinnedagainst God, so Christ, being God-man, hath bought thee again, andwith his most precious blood set thee free from the bondage thouhast fallen into by thy sins. And that not upon condition that thouwilt do thus and thus, this and the other good work; but rather, that thou, being first justified freely by mere grace through theblood of Jesus, shouldst also receive thy strength from him whohath bought thee, to walk before him in all well-pleasing. Beingenabled thereto by virtue of his Spirit, which hath revealed tothy soul that thou art delivered already from wrath to come, bythe obedience, not of thee, but of another man, viz. , Jesus Christ. 

2. Then if the law thou readest of, tell thee in thy consciencethou must do this and the other good work of the law, if ever thouwilt be saved; answer plainly, that for thy part thou art resolvednow not to work for life, but to believe in the virtue of thatblood shed upon the cross, upon Mount Calvary, for the remissionof sins. And yet because Christ hath justified thee freely by hisgrace, thou wilt serve him in holiness and righteousness all thedays of thy life, yet not in a legal spirit, or in a covenant ofworks; but mine obedience, say thou, I will endeavour to have itfree, 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 professingthyself to be freed by Christ's blood from the guilt of sin, whilethou remainest still a servant to the filth of sin. For I musttell you, that unless you have the true and saving work of thefaith and grace of the gospel in your hearts, you will either goon in a legal holiness, according to the tenor of the law; or elsethrough a notion of the gospel, the devil bewitching and beguilingthy understanding, will, and affections, thou wilt, Ranter-like, turn the grace of God into wantonness, and bring upon thy souldouble, if not treble damnation, in that thou couldest not becontented to be damned for thy sins against the law, but also tomake ruin sure to thy soul, thou wouldst dishonour the gospel, andturn 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 onthe right hand and on the left, see that thy faith be such as isspoken of in Scripture. And that thou be not satisfied withoutthat, which is a faith wrought by the mighty operation of God, revealing Christ to and in thee, as having wholly freed thee fromthy sins by his most precious blood. Which faith, if thou attainunto, will so work in thy heart, that first thou wilt see thenature of the law, and [secondly] also the nature of the gospel, and delight in the glory of it; and also thou wilt find an engagingof thy heart and soul to Jesus Christ, even to the giving up ofthy whole man unto him, to be ruled and governed by him to hisglory, and thy comfort, by the faith of the same Lord Jesus. 

FOOTNOTES:

[1] There were nine editions of this book published during theAuthor's life; all those subsequent to the first have the followingtitle:--'Sighs from Hell, or the Groans of a Damned Soul; discoveringfrom the 16th of Luke the lamentable state of the damned: and mayfitly serve as a warning word to sinners, both old and young, byfaith in Jesus Christ, to avoid the same place of torment. With adiscovery of the usefulness of the Scriptures as our safe-conductfor avoiding the torments of hell. By John Bunyan. London: Printedfor F. Smith, at the Elephant and Castle, without Temple-bar. At1s bound. '

[2] In the 'errata' to the first edition, Bunyan says--'At the firstI thought to put out with this a discourage of the two covenants, which since I thought to put forth in a piece by itself. ' Thisshows that his great work on the covenants was the fourth volumewhich he wrote. In the second edition, the author altered thearrangement of the text, by placing in his comment on verse 28a considerable part of what in the first edition formed the 'useand application. '

[3] In the second and subsequent editions, this was altered to 'Iam 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 Puritanversion with that now authorized; very probably, quoting frommemory. 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 trudgethe street in the foulest weather, while the sinner's lap-dog isheld 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, forworship, because no landowner would sell or let a piece of groundon which to build a place of worship. --Ed. 

[9] Cannot down; will not receive, submit to, or feel pleasurein. 'If a boy is hungry, bread by itself will down. '--Locke onEducation. 'Down and beg mercy of the Duke. '--Shakespeare. --Ed. 

[10] Alluding to the awful sufferings of Leighton, and all Christiansof his time, under that bigoted demon in human shape, Laud. --Ed. 

[11] It is a very ancient and prevailing opinion, that man is alwaysattended by invisible spirits, whose powers or mode of intercoursewith our spirits is unknown. These attendants are most active atthe hour of death. They cannot be seen unless the eyes are madeto possess new or miraculous powers. It may be that, when dying, the spirit, before it entirely quits its mortal habitation, has aglimpse of spiritual existences. If so, how awful for the sinnerto see the infernal demons ready to drag away his soul; but mostjoyful for the Christian to embrace his celestial guides. This isillustrated in the Pilgrim's Progress, during Christian's conflictat the hour of death. --Vol. 3, p. 163. --Ed. 

[12] Guard, convoy, or escort. See Pilgrim's Progress, the entranceinto 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. 'Iblessed the condition of the dog and toad, because they had nosoul to perish under the everlasting weight of hell. I was brokento pieces, ' until he found refuge in Jesus. See Grace Abounding, No. 104. --Ed. 

[15] The first edition has, 'and the practice of the saints. ' Thiswas 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, butsometimes of refreshment to the weary traveller. --Ed. 

[17] Formerly designated not only a courageous man, but hiscounterpart, a braggart, a bully, or a dandy. In these lattersenses 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 chatteringof monkeys or parrots is more acceptable than to mock God with asolemn sound upon a thoughtless tongue. Jews gabble Hebrew, andPapists Latin, and, alas! others who NEVER prayed, have been fromchildhood 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 notjumbled together. Their selection and arrangement would conferhonour upon the most profound doctor of philology; while from Bunyanthey flowed from native genius, little inferior to inspiration. To show the enmity of the unconverted to those who bear the imageof Christ, he descends step by step. They first mock, or deridethem by mimicry; second, flout, or treat them with contemptuoussneers, both by words and actions; third, scoff at them with insolentridicule, 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, anddestroy. Such are the gradations in the opposition of the carnalmind to the most excellent of the earth; and such the worldlyinheritance of the followers of our once lowly, but now exaltedSaviour. --Ed. 

[21] 'Troubles, ' see Puritan translation. --Ed. 

[22] With what searching truthfulness is the character of Bye-endsdrawn in the Pilgrim's Progress, p. 132: 'looking one way androwing another. '--Ed. 

[23] This is not intended to convey any reflection upon humanlearning, but to exhibit the contemptuous spirit of learned men, so generally manifested to the illiterate, but really learnedfollowers of the Lamb. They sometimes meet their match, even inworldly wit. Thus, when three learned gentlemen from Oxford overtooka pious waggoner, they ironically saluted him as Father Abraham, Father Isaac, and Father Jacob; he replied, Gentlemen, you aremistaken: I am neither Abraham, Isaac, nor Jacob, but Saul, theson of Kish, who was sent to find his father's asses, and so Ihave found them. --Ed. 

[24] The word 'clergy' is omitted from all the editions publishedafter Bunyan's death. These words are calculated to fix uponthe mind the necessity of a visitation from heaven, of personalexamination of the Scriptures, and of solemn, earnest, perseveringprayer, without which no clergyman can do a sinner good. But howinexpressibly terrible will be the misery of carnal clergymen, who, by precept or example, have led their hearers to a false hope ofheaven. 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 inwickedness. --Ed. 

[26] Awful responsibility!! A heavy curse on the souls of thosewho labour to prevent private judgment, guided simply by theBible--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 aloneis able to make man wise unto salvation. --Ed. 

[27] The word 'not' is omitted from most of the editions publishedin 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 ofthe villages even round London, for a Sunday school and lecture, or to admit a missionary into a workhouse. A poor baby has beenscornfully driven from the font--the dead body of a dissenter hasbeen refused Christian burial--the cries of poverty and distresshave been disregarded--from bitter sectarianism. The genialinfluence of Christianity is fast driving these demoniac feelingsto the owls and bats. --Ed. 

[29] Anguish or embarrassment of mind, derived from the name ofa 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 thescorpions which will torment the sinner, unless they tormentedthe 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 ofthe general use and application. --Ed. 

[32] A familiar phrase, expressive of embarrassment. 'There is nocomfort in the house upon a washing day. ' Suds, in this sentence, would puzzle a foreigner. Johnson's dictionary interprets it, 'Alixivium of soap and water!'--Ed. 

[33] The word 'simple' is here used as it is by Solomon in theProverbs--silly, unwise. --Ed

[34] Men armed with halberts or javelins; now only used at assizesin England, or by officers attending meetings of magistrates inScotland. --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 formedinto a Society. Many of the wildest enthusiasts called themselvesQuakers. Barclay, in his Apology, very clearly defines what theSociety of Friends mean by, 'Christ within, the hope of glory. ''It is a spiritual, heavenly, and invisible principle, in whichGod, as Father, Son, and Spirit, dwells or reigns. '--Prop. V. AndVI. --Ed. 

[38] This quotation, probably made from memory, is from the Genevanor Puritan version of the Bible. --Ed. 

[39] How favourable an alteration has been produced by permittingthe free publication of the Bible. In Bunyan's time, under themonopoly of church and state, they were full of typographicalerrors, and at a high price. When eggs were four-a-penny, onehundred and sixty must have been paid for an ordinary copy; whilenow a handsome one, with gilt edges, may be had for eighteen ortwenty. Thanks to those good men who brought about this wondrouschange. --Ed. 

[40] The improvement in the whole class of books used by children, since the Tract Society commenced its operations, is almostincredible. None but antiquarians have seen the books which Bunyannames, but they are as inferior to Who killed Cock Robin, as thatis to Dr. Watt's Divine Songs. --Ed. 

[41] Such was the then state of society, fostered by the Book ofSports and Pastimes, authorized by Charles I. To be used on Sunday, and by Rupert and his cavaliers with the civil war, notwithstandingthe restraints of the Commonwealth. They are very young, or dim-sighted, or badly read, who do not now see a wonderful improvement in thestate of public morals and religion. --Ed. 

[42] These persecutions are fast disappearing. One of my nearrelatives 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, heescaped 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 thesedistinct books, see Bunyan on The Resurrection of the Dead. --Ed. 

[44] The idea prevails to a vast extent. The splendour, power, andintolerance of national hierarchies is mistaken for the humblebenignity of the Bible system of Christianity or personal religion. Antichrist, tricked out in robes and gewgaws, is, by pervertedminds, received as Christ. --Ed. 

[45] This is exemplified in Bunyan's experience, published by himin 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 theafter copies. --Ed. 

[47] A very considerable portion of the use and application asfound in the first edition, was, in the second and subsequentones, removed to the comment on verse 28; from the words, 'Nowthen, from what hath been said, ' to the end of the comment onthat 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 religiousteachers, who, in the great day, will say, 'Lord, Lord, have wenot prophesied in thy name, ' to whom the Lord will profess, 'Inever knew you, depart, ye cursed. '--Matt 7:21-23. --Ed. 

[49] The Ranters were a sect of the wildest enthusiasts. It verysoon became extinct. An exaggerated account of their sentimentsis 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 THECURSE, 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 Strugglerfor the Preservation of Mr. John Bunyan's Labours, these poemswere published about the year 1664, while the author was sufferingimprisonment for conscience sake, very probably in separate sheetsor tracts, to be sold by his wife or children, to aid in theirhumble maintenance. They were afterwards united to form a neatlittle volume, 32 mo. The editor is the fortunate possessor of thethird edition, being the last that was printed during the author'slifetime, and with his latest corrections. From this the presentedition has been accurately reprinted. The three tracts are distinctas to pages; a strong indication that they were originally separatelittle volumes. A copy of the fourth edition of this extremelyrare book, without date, and somewhat larger in size, is in theBritish Museum, in which the pages are continued throughout thevolume. 

These poems are upon subjects the most solemn and affecting toall mankind, and, like all Bunyan's other works, were evidentlywritten, not for display, but to impress upon the heart thosesearching realities upon which depend our everlasting destiny. Die we must; yes, reader, you and I must follow our fathers tothe unseen world. Heaven forbid that we should be such mad fools, as to make no provision for the journey; no inquiries about ourprospects in that eternity into which we must so soon enter. Trueit is, that unless Heaven stops us in our mad career, we shallplunge into irretrievable ruin. 

In the first of these poems, many of the minute circumstancesattendant on death are pressed upon the memory. Very soon, asBunyan awfully expresses the though, we must look death in theface, and 'drink with him. ' Soon some kind friend or relative willclose our eyelids, and shut up our glassy eyes for ever; tie upthe fallen jaw, and prepare the corrupting body for its long, butnot final resting-place. Our hour-glass is fast ebbing out; timestands ready with his scythe to cut us down; the grave yawns toreceive us. 'Man dieth and wasteth away; yea, man giveth up theghost, and where is he' (Job 14:10). The answer is ready, sure, certain--he goes to the judgment of the great day. There everythought that has passed over his mind, while on earth, will bemanifested and scrutinized; every action, every sin, and everysupposed good work, however private, will then be published. It isan awful thought. Thousands of works which are thought good willbe 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 theirreal colours tainted by sin. Those only who are clothed in theRedeemer's righteousness, and cleansed by his purifying, sanctifyingsufferings, can stand accepted, and will receive the invitation, Come, ye blessed, inherit the kingdom of your father, and yourGod, by adoption into his family; while an innumerable multitudewill be hurried away by the voice of the judge, Go, ye cursed, into everlasting torment. Solemn consideration. Reader, have youfled for refuge to the hope set before you in the gospel? Haveyou 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 blessthe Saviour for such unspeakable mercies, seek with all diligence, as life is prolonged, to extend the blessing to others. There isno work nor device in the grave, whither we are all hastening, thatcan benefit mortals. The great gulf will be fixed, and our state befinally decided for eternity. O, then, if you have not yet attainedthat good hope of heavenly felicity, sure and stedfast--hasten--yes, 'Hasten, O sinner, to be blestAnd stay not for the morrow's sun;For fear the curse should thee arrestBefore 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 presentTo all that will them heed, Wherein I show to what intentGod 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 placeNext to them, heaven and hell. 3. For doubtless man was never bornFor this life and no more:No, in the resurrection mornThey must have weal or woe. 4. Can any think that God should takeThat pains, to form a manSo like himself, only to makeHim 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 comeFrom glory, to be made a curse, And that in sinners' room, 8. If nothing should by us be hadWhen we are gone from hence, But vanities, while here? O madAnd foolish confidence. 9. Again, shall God, who is the truth, Say there is heaven and hellAnd shall men play that trick of youthTo say, But who can tell?10. Shall he that keeps his promise sureIn 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 noughtWhen they be sick and die. 12. Alas, death is but as the doorThrough which all men do pass, To that which they for evermoreShall 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 clearDiscourse of heaven and hell. 

OF DEATH

1. Death, as a king rampant and stoutThe world he dare engage;He conquers all, yea, and doth routThe 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 faceMust 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 encloseHis skin and flesh, sinews and bones, And will thereof dispose7. Among themselves, as merchants doThe prizes they have got;Or as the soldiers give untoEach 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 mirthOf 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 declareThat death shall conquer all;There lie the skulls, dust, bones, and thereThe 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 shadeAnd badges of his coat;[3]The glass that runs, the scythe and spade, Though weapons more remote:17. Yet such as make poor mortals shrinkAnd fear, when they are told, These things are signs that they must drinkWith death; O then how cold. 18. It strikes them to the heart! how doThey study it to shun!Indeed who can bear up, and whoCan from these shakings run?19. But how much more then when he comesTo 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 LordMade cabin for thy soul. 21. Thine eyes, that now are quick of sight, Shall then no way espyHow to escape this doleful plight, For death will make thee die. 22. Those legs that now can nimbly run, Shall then with faintness failTo take one step, death's dart to shun, When he doth thee assail. 23. That tongue that now can boast and bragShall then by death be tiedSo fast, as not to speak or wag, Though death lies by thy side. 24. Thou that didst once incline thine earUnto the song and tale, Shall only now death's message hear, While he, with face most pale, 25. Doth reason with thee how thy daysHath hitherto been spent;And what have been thy deeds and ways, Since God thee time hath lent. 26. Then will he so begin to tearThy body from thy soul, And both from life, if now thy careBe not on grace to roll. 27. Death puts on things another faceThan we in health do see:Sin, Satan, hell, death, life and graceNow great and weighty be. 28. Yea, now the sick man's eye is setUpon 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 thenThey will be in that dieBoth void of grace and life! poor men!How will they fear and cry. 31. Ha! live I may not, though I wouldFor life give more than all;And die I dare not, though I shouldThe 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 dayThat makes him fear and doubt. 33. He feels his very vitals die, All waxeth pale and wan;Nay, worse, he fears to miseryHe shortly must be gone. 34. Death doth already strike his heartWith his most fearful stingOf guilt, which makes his conscience start, And quake at every thing. 35. Yea, as his body doth decayBy a contagious grief, So his poor soul doth faint awayWithout 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 menIn grief eternally. 39. For only he that God doth fearWill 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 blissThat angels have; for he, O he, Of glory shall not miss. 41. Those weapons and those instrumentsOf death, that others fright:Those dreadful fears and discontentsThat brings on some that night. 42. That never more shall have a day, Brings this man to that restWhich none can win but only theyWhom God hath called and blest43. With the first fruits of saving grace, With faith, hope, love, and fearHim to offend; this man his faceIn visions high and clear, 44. Shall in that light which no eye canApproach unto, beholdThe rays and beams of glory, andFind there his name enroll'd, 45. Among those glittering starts of lightThat Christ still holdeth fastIn his right hand with all his might, Until that danger's past, 46. That shakes the world, and most hath droptInto grief and distress, O blessed then is he that's wraptIn Christ his righteousness. 47. This is the man death cannot kill, For he hath put on arms;Him sin nor Satan hath not skillTo 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, alsoHis sword is on his thigh;His feet in shoes of peace do goThe 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 fieldWhile death is gone and fled; And then lies down upon his shieldTill Christ doth raise the dead. 

OF JUDGMENT. 

1. As 'tis appointed men should die, So judgment is the nextThat meets them most assuredly;For so saith holy text. 2. Wherefore of judgment I shall nowInform 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, thenWill issue judgment out of handUpon all sorts of men. 4. The Judge we find, in God's record, The Son of man, for heBy God's appointment is made LordAnd Judge of all that be. 5. Wherefore this Son of man shall comeAt last to count with all, And unto them shall give just doom, Whether they stand or fall. 6. Behold ye now the majestyAnd state that shall attendThis Lord, this Judge, and Justice highWhen 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, andWith 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 whereHe'll count with every one. 12. Angels attending on his handBy thousands on a row;Yea, thousand thousands by him stand, And at his beck do go. 13. Thus being set, the books do opeIn which all crimes are writ. All virtues, too, of faith and hope, Of love; and every whit14. Of all that man hath done or said, Or did intend to do;Whether they sinn'd, or were afraidEvil to come into. 15. Before this bar each sinner nowIn person must appear;Under his judgment there to bowWith trembling and with fear:16. Within whose breast a witness thenWill certainly arise, That to each charge will say Amen, While they seek and devise17. To shun the sentence which the LordAgainst them then will read, Out of the books of God's record, With majesty and dread. 18. But every heart shall opened beBefore this judge most high;Yea, every thought to judgment heWill 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 beforeThe world, that then will standTo see thy judge open ev'ry sore, And all thy evils scann'd. 21. Weighing each sin and wickednessWith so much equity, Proportioning of thy distressAnd 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 broughtMe justly to possess, For which I blame not Christ, I wroughtIt out by wickedness. 24. But O! how willingly would theseThat thus in judgment be, If that they might have help or ease, Unto the mountains flee. 25. They would rejoice if that they mightBut underneath them creep, To hide them from revenging right, For fear of which they weep. 26. But all in vain, the mountains thenWill all be fled and gone;No shelter will be found for menThat now are left alone. 27. For succour they did not regardWhen Christ by grace did callTo them, therefore they are not heard, No mountains on them fall. 28. Before this Judge no one shall shroudHimself, under pretenceOf knowledge, which hath made him proud, Nor seeming penitence. 29. No high profession here can stand, Unless sincerityHath been therewith commixed, andBrought forth simplicity. [7] 30. No mask nor vizor here can hideThe heart that rotten is;All cloaks now must be laid aside, No sinner must have bliss. 31. Though most approve of thee, and countThee upright in thy heart;Yea, though preferred and made surmountMost men to act thy part, 32. In treading where the godly trod, As to an outward show;Yet this hold still, the grace of GodTakes hold on but a few, 33. So as to make them truly suchAs then shall stand beforeThis Judge with gladness; this is muchYet true for evermore. 34. The tree of life this paradiseDoth always beautify, 'Cause of our health it is the riseAnd perpetuity. 35. Here stands the golden throne of graceFrom out of which do runThose crystal streams that make this placeFar 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 thoseWhich of her body be, So she far more, all such as closeIn with her Lord; and she38. Her grace, her everlasting doorsWill open wide untoThem all, with welcome, welcome, poor, Rich, bond, free, high and low, 39. Unto the kingdom which our LordAppointed hath for allThat hath his name and word ador'd;Because he did them call40. Unto that work, which also theySincerely did fulfil, Not shunning always to obeyHis gracious holy will. 41. Besides, this much doth beautifyThis goodly paradise, That from all quarters, constantly, Whole thousands as the price42. Of precious blood, do here arrive;As safe escaping all, Sin, hell, and satan did contriveTo bring them into thrall. 43. Each telling his deliveranceI' th' open face of heaven;Still calling to remembranceHow fiercely they were driven44. By deadly foe, who did pursueAs swift as eagles fly;Which if thou have not, down thou mustWith those that then shall dieThe second death, and be accurs'dOf God. For certainly, 45. The truth of grace shall only hereWithout a blush be boldTo stand, whilst others quake and fear, And dare not once behold. 46. That heart that here was right for GodShall there be comforted;But those that evil ways have trod, Shall then hang down the head. 47. As sore confounded with the guiltThat now upon them lies, Because they did delight in filthAnd beastly vanities. 48. Or else because they did deceiveWith hypocriticalDisguises, their own souls, and leaveOr shun that best of all49. Approved word of righteousness, They were invited toEmbrace, therefore they no accessNow to him have, but woe. 50. For every one must now receiveAccording 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 mightYour 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 excellenceWhereby it may be known. 3. Doubtless the fabric that was builtFor this so great a king, Must needs surprise thee, if thou wiltBut duly mind the thing. 4. If all that build do build to suitThe 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 graceThat saints shall there enjoy. 7. Mansions for glory and for restDo there prepared stand;Buildings eternal for the blestAre there provided, and8. The glory and the comelinessBy deepest thought none mayWith 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, andBy him are led intoHis palace chambers, there to standWith his prospect to our view. 11. And taste and smell, and be inflam'd, And ravished to seeThe 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 loveO'erflow with everlasting bliss, All that do dwell above. 14. The heavenly majesty, whose faceDoth far exceed the sun, Will there cast forth its rays of graceAfter this world is done. 15. Which rays and beams will so possessAll things that there shall dwell, With so much glory, light, and bliss, That none can think or tell. 16. That wisdom which doth order allShall there be fully shown;That strength that bears the world there shallBy every one be known. 17. That holiness and sanctityWhich doth all thought surpass, Shall there in present purityOutshine the crystal glass. 18. The beauty and the comelinessOf this Almighty shallMake amiable with lasting blissThose he thereto shall call. 19. The presence of this God will beEternal life in all, And health and gladness, while we seeThy face, O immortal!20. Here will the Lord make clear and plainHow sweetly did agreeHis attributes, when Christ was slainOur 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 bendThemselves to work our life, Through the Christ whom God did sendTo save us by his might. 23. All this will sparkle in our eyeWithin the holy place, And greatly raise our melody, And flow our hearts with grace. 24. The largest thought that can ariseWithin the widest heartShall 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 beThe life of every one;Whose goodly attributes shall wePossess 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 graceThat here we feel and find, Shall there be real with open faceUpon his heart most kind. 31. There he will show us how he wasOur 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'dWith 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 didMaintain our faith and love, And why his face sometimes he hidFrom 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 adoreHim for his gracious deed. 36. Though we are vile, he without shameBefore the angels allLays 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 faceFor its exceeding light. 41. What gladness will possess our heartWhen 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 placeWe humbly do thee pray. 43. Next to this Lamb we shall beholdAll saints, both more and less, With whit'ned robes in glory roll'd, 'Cause him they did confess. 44. Each walking in his righteousnessWith shining crowns of gold, Triumphing still in heav'nly bliss, Amazing to behold. 45. Each person for his majestyDoth represent a king;Yea, angel-like for dignity, And seraphims that sing. 46. Each motion of their mind, and soEach 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'dWith 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 placeUpon the thrones, and that beforeThe angels, to their grace. 53. The saints of the Old Testament, Full right to their degree;Likewise the New, in excellentMagnificency be. 54. Each one his badge of glory wears, According to his place;According as was his affairsHere, 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 standMost grave, most sage, and deft. [9]56. The martyr here is known from himWho 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 wereFor God's word; he doth now adornWith health and glory fair. 59. Thus, when in heav'nly harmonyThese 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 accordShall 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 heThe world comes to destroy. 73. This is the place, this is the state, Of all that fear the Lord;Which men nor angels may relateWith tongue, or pen, or word. 74. No night is here, for to eclipseIts 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'dFor heavenly harmony, And every spirit here perfum'dWith perfect sanctity. 76. Here runs the crystal streams of life, Quite through all our veins. And here by love we do uniteWith glory's golden chains. 77. Now that which sweet'neth all will beThe lasting of this state;This heightens all we hear or seeTo a transcendant rate. 78. For should the saints enjoy all thisBut for a certain time, O, how would they their mark then miss, And at this thing repine?79. Yea, 'tis not possible that theyWho then shall dwell on high, Should be content, unless they mayDwell there eternally. 80. A thought of parting with this placeWould bitter all their sweet, And darkness put upon the faceOf 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 increaseUnto eternity. 

OF HELL, AND THE ESTATE OF THOSE THAT PERISH. 

1. Thus, having show'd you what I seeOf heaven, I now will tellYou also, after search, what beThe damned wights of hell. 2. And O, that they who read my linesWould ponder soberly, And lay to heart such things betimesAs touch eternity. 3. The sleepy sinner little thinksWhat sorrows will aboundWithin him, when upon the brinksOf Tophet he is found. 4. Hell is beyond all though a stateSo doubtful[10] and forlorn, So fearful, that none can relateThe pangs that there are born. 5. God will exclude them utterlyFrom 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 comfortlessWho are depriv'd of these. 7. Instead of life, a living deathWill 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 hellIn all will make this change. 9. To many things the damned's woeIs liked in the word, And that because no one can showThe vengeance of the Lord. 10. Unto a dreadful burning lake, All on a fiery flame, Hell is compared, for to makeAll 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 heatWith which it will oppressAll hearts, and will like burnings eatTheir souls with sore distress. 13. This burning lake, it is God's wrathIncensed by the sinOf those who do reject his path, And wicked ways walk in. 14. Which wrath will so perplex all partsOf body and of soul, As if up to the very heartsIn burnings they did roll. 15. Again, to show the stinking stateOf this so sad a case, Like burning brimstone God doth makeThe 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 turnAre in most woful plight. 18. This burning cannot quenched be, No, not with tears of blood;No mournful groans in miseryWill 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 shouldHave sounded in mine ears, If grace you would have had, or wouldHave 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 timeWith 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 letFrom either life or ease. 24. Thus he that to this place doth comeMay groan, and sigh, and weep;But sin hath made that place his home, And there it will him keep. 25. Wherefore, hell in another placeIs call'd a prison too, And all to show the evil caseOf all sin doth undo. 26. Which prison, with its locks and barsOf God's lasting decree, Will hold them fast; O how this marsAll thought of being free!27. Out at these brazen bars they mayThe saints in glory see;But this will not their grief allay, But to them torment be. 28. Thus they in this infernal caveWill now be holden fastFrom heavenly freedom, though they crave, Of it they may not taste. 29. The chains that darkness on them hangsStill ratt'ling in their ears, Creates within them heavy pangs, And still augments their fears. 30. Thus hopeless of all remedy, They dyingly do sinkInto the jaws of misery, And seas of sorrow drink. 31. For being cop'd[12] on every sideWith helplessness and grief, Headlong into despair they slideBereft of all relief. 32. Therefore this hell is called a pit, Prepared for those that dieThe second death, a term most fitTo 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 stillWill 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 doneOn 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 beOf 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 possessThese 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 woeTo 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 scareThat here I do relate, Another falleth to their shareIn this their sad estate. 53. The legions of infernal fiendsThen 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 turnsTheir joy to heaviness;Yea, like the gall of asps it burns, And doth them sore oppress57. Now is the joy they lived inAll turned to brinish tears, And resolute attempts to sinTurn'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 showThe pangs that in their bosom lies, And grief they undergo!60. Their dolour in their bitternessSo greatly they bemoan, That hell itself this to expressDoth echo with their groan. 61. Thus broiling on the burning grates, They now to wailing go, And say of those unhappy fatesThat did them thus undo. 62. Alas, my grief! hard hap had IThose 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 placeWhere 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 pietyI every day did see, But they abuse and slight did I, O, woe be unto me. 67. I now remember how my friendReproved me of vice, And bid me mind my latter end, Both once, and twice, and thrice. 68. But O, deluded man, I didMy back upon him turn;Eternal life I did not heed, For which I now do mourn. 69. Ah, golden time, I did thee spendIn sin and idleness, Ah, health and wealth, I did you lendTo 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 strainMyself with sin to please, As if that everlasting grainCould have been found in these. 72. But nothing, nothing have I foundBut weeping, and alas, And sorrow, which doth now surroundMe, and augment my cross. 73. Ah, bleeding conscience, how did IThee check when thou didst tellMe of my faults, for which I lieDead 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 thingsThat now do work my woe?Ah, Will, why was thou thus inclin'dMe ever to undo?77. My senses, how were you beguil'dWhen 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 happinessOf 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 areIn 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 lashThem 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'dIn all that comes to mind, And also is so strongly mix'dWith wrath of every kind. 88. So that whatever they do know, Or see, or think, or feel, For ever still doth strike them throughAs 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 rodThat vengeance liketh best. 91. O ever, ever, this will drown'dThem quite and make them cry, We never shall get o'er thy bound, O, great eternity!92. They sooner now the stars may countThan lose these dismal bands;Or see to what the motes[14] amongOr 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 dayAs 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 heapAre passed o'er their head;Yet still the fruits of sin they reapAmong the ghostly dead. 97. Yea, when they have time out of mindBe 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 windThat may it blow into that very handThat needs it. Also that it may be scann'dWith 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 loveOf God we read of; which, that it may prove, By its engaging arguments to saveThee, I shall lay out that poor help I haveThee to entice; that thou wouldst dearly fallIn love with thy salvation, and with allThat doth thereto concur, that thou mayst beAs 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 bethinkThyself, how sin hath laid thee at the brinkOf hell, where thou art lulled fast asleepIn Satan's arms, who also will thee keepAs senseless and secure as e'er he may, Lest thou shouldst wake, and see't, and run awayUnto that Jesus, whom the Father sentInto the world, for this cause and intent, That such as thou, from such a thrall as thisMight'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, liesUnder the curse, graceless, and so he diesIn body and in soul, within that range, If God his heart in mercy doth not changeBefore 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 saveThee from the vengeance due unto thy sin, If now thou dost not truly close with him. Thou art like him that sleepeth in the seaOn broken boards, which, without guide or stay, Are driven whither winds and water will;While greedy beasts do wait to have their fillBy feeding on his carcass, when he shallTurn overboard, and without mercy fallInto the jaws of such as make a preyOf those whom justice drowneth in the sea. Thou art like him that snoring still doth lieUpon the bed of vain security, Whilst all about him into burning flameBy fire is turned; yea, and while the frameAnd building where he lies consuming is, And while himself these burnings cannot miss. Thou art like one that hangeth by a threadOver 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 eyesThat thou might'st see it, then I dare say thou, As half-bereft of wits, wouldst cry out, HowShall 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 fearThis soul of mine they will in pieces tear. Come, then, and let us both expostulateThe case betwixt us, till we animateAnd kindle in our hearts that burning loveTo Christ, to grace, to life, that we may moveSwifter than eagles to this blessed prey;Then shall it be well with us in that dayThe 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 meInto hell-fire, you that the wicked be, Prepared for the devil, and for thoseThat with him and his angels rather choseTo 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 beLike godly Mary, Peter, Paul, and weLike Jacob, too, the blessing shall obtain;While Esau rides a-hunting for the gainOf worldly pelf, which will him not availWhen 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 wayShall hit into, and then let nothing stayOr hinder us; the crown is at the end, Let's run and strive, and fly, and let's contendWith 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 attendAs ministers, to minister for thoseThat do with God, and Christ, and glory close. If guilt of sin still lieth at our door, Us to discourage, let us set beforeOur eyes a bleeding Jesus, who did dieThe death, and let's believe the reason whyHe did it, was that we might ever beFrom death and sin, from hell and wrath set free. Yea, let's remember for that very endIt was his blessed Father did him send;That he the law of God might here fulfil, That so the mystery of his blessed willMight be revealed in the blessednessOf those that fly to Christ for righteousness. Now let us argue with ourselves, then, thusThat 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 lamentTo see the innocent and harmless dieSo sore a death, so full of misery. Yea, let us turn again, and say, All thisHe 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 tearsThat 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 beCrowned 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 ledHis 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 roomTo 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 saluteThy drooping soul, and will it so uphold, As that thy shaking conscience shall be boldTo come to mercy's seat with great access, There to expostulate with that justiceThat burns like fiery flames against all thoseThat do not with this blessed Jesus close;Which unto thee will do no harm, but good, Because thou hast reliance on that bloodThat justice saith hath given him content, For all that do unfeignedly repentTheir ill-spent life, and roll upon free grace, That they within that bosom might have place, That open is to such, where they shall lieIn ease, and gladness, and felicity, World without end, according to that stateI have, nay, better than I, can relate. If thou shalt still object, thou yet art vile, And hast a heart that will not reconcileUnto 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 thoseThat 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 madeThat all of those that underneath his shadeAnd wing would sit, and shroud their weary soul, That even Moses dare it not control, But justify it, approve of 't, and concludeNo man nor angel must himself intrudeWith 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, whenThey feel themselves assaulted, and made fearTheir 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 ownHe hath prepared, in which do we stand, Complete in holiness, at his right hand. Now this sanctification is notThat holiness which is in us, but thatWhich 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 aboundTo 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 doWhat 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 seeIn him sanctification for thee, Far more complete than all that thou canst findIn 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 beatUpon thee, with their dry and blasting heat!Rich men will not account their treasure liesIn 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 breastsHave place accordingly, because they seeTheir substance lieth here. But if that beBut 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 sayAnd look for all in Christ, where no decayIs like to be; then though thy present frameBe much in up-and-down, yet he the sameAbideth, 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 heMost perfect is, when thou art at the worstThe 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 stillIn Christ thy head, who hath that blessed skill, Yet to present thee by what is in himUnto his Father, one that hath no sin. Yea, this will fill thy mouth with argumentAgainst the tempter, when he shall presentBefore thee all thy weakness, and shall hideFrom thee thy graces, that thou mayst abideUnder 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 worseThan 'twas a while ago, yet I perceiveThou shalt me not of happiness bereave, Nor yet of holiness; for by the WordI find that Jesus Christ, our blessed Lord, Is made sanctification for meIn 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 findAble to stay or help my feeble mind;Yet then I look to Jesus, and see allIn him that wanting is in me, and shallAgain take courage, and believe he willPresent me upright in his person, tillHe 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 afraidTo 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 therebyMayst serve with faith, with fear, in truth and love, That God that did at first thy spirit moveTo ask it to his praise, that he might beThy God, and that he might delight in thee. If I should here particulars relate, Methinks it could not but much animateThy heart, though very listless to inquireHow thou mayst that enjoy, which all desireThat 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 prayTo God the Father, in that Jesus' nameWho 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 takeOf the new covenant, and that will makeThe best improvement of the word of grace, And that to wickedness will not give place;All this is in the promise, and it mayObtained be of them that humbly pray. Wouldst thou enjoy that spirit that is free, And looseth those that in their spirits beOppressed 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 chooseThose things that God hath promis'd to infuseInto 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'dThat it aloft will soar, and always beContemplating 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 freeWhen it can at the throne with Jesus be, There to behold the mansions he preparesFor 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 seeBear sway in them that love him? then he willThy 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 beenTo stumble at thy falls, and harder beAgainst their own salvation and thee. That fear that of itself would rather chooseThe rod, than to offend or to abuseIn anything that blessed worthy name, That hath thee saved from that death and shame;That sin would soon have brought thee to, if heHad not imputed righteousness to thee. I will love them, saith God, and not departFrom 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 exerciseBefore the most devout, and godly wise?Yea, art thou thus when no eye doth thee seeBut that which is invisible? and beThe words of God in truth thy prop and stay?And do they in thy conscience bear more swayTo 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 shouldPropound to thee, What wouldst thou have? how wouldThy 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 departFrom thy most blessed covenant of grace, Where Jesus rules as King, and where thy faceIs only to be seen with comfort, andWhere sinners justified before thee stand. If these thy groanings be sincere and true, If God doth count thee one that dost pursueThe 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 holinessThou dost with so much godly zeal expressThy 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 SonAre by the Father hid, and therefore noneCan 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 deceiveHimself or others with a feigned showOf holiness, if Jesus they eschew. When he ascended to his Father, thenIt was that he received gifts for men;Faith, hope, and love, true zeal, an upright heart, Right humbleness of mind, and every partOf what the word of life counts holiness, God then laid up in him, that we redressAnd help might have, who do unto him flyFor righteousness and gospel sanctity. 

[OF IMPUTED RIGHTEOUSNESS. ]

Now, if thou wouldst inherit righteousness, And so sanctification possessIn body, soul, and spirit, then thou mustTo Jesus fly, as one ungodly first;And so by him crave pardon for thy sinWhich 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 bragsOf flesh and blood, which always cross doth lieTo God, to grace, and thy felicity. Then righteousness imputed thou must have, Thee from that guilt and punishment to saveThou liest under as a sinful man, Throughout polluted, and that never canBy any other means acquitted be, Or ever have true holiness in thee. The reason is, because all graces areOnly in Christ, and be infused where, Or into those whom he doth justify, By what himself hath done, that he therebyMight be the whole of all that happinessThe sinner shall enjoy here, and in bliss. Besides, if holiness should first be foundIn those whom God doth pardon, then the groundWhy 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 imputeWithout respect to goodness first in man;For, to speak truth indeed, no goodness canBe found in those that underneath the lawDo stand; for if God goodness in them saw, Why doth he once and twice say, There is noneThat righteous be; no, not so much as one;None understandeth, none seek after God, His ways they have not known, but have abodeIn wickedness, unprofitably theyMust needs appear to be then every way. Their throats an open sepulchre, alsoTheir mouths are full of filthy cursings too;And bitterness, yea, underneath their lipsThe asp hath poison. O how many slipsAnd 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 commandRequireth us to do, and so are weQuitted 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 righteousnessThat Christ fulfilled always have expressAnd clear distinction in thy heart, from allThat men by Scripture, or besides, it, callInherent gospel holiness, or whatTerms else they please to give it; for 'tis that, And that alone, by which all graces comeInto the heart; for else there is no roomFor 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 shallNo ways retain the same, except you doHear 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 giveHis Son to die and bleed, that I might liveThis 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 bendTo God-ward, and sincerely for to loveHis son, his ways, his people, and to moveWith brokenness of spirit after himWho broken was, and killed for my sin. Now is mine heart grown holy, now it cleavesTo Jesus Christ my Lord, and now it leavesThose ways that wicked be; it mourns becauseIt can conform no more unto the lawsOf God, who loved me when I was vile, And of sweet Jesus, who did reconcileMe unto justice by his precious blood, When no way else was left to do me good. If you would know how this can operateThus on the soul, I shall to you relateA little farther what my soul hath seenSince I have with the Lord acquainted been. The word of grace, when it doth rightly seizeThe spirit of a man, and so at easeDoth set the soul, the Spirit of the LordDoth then with might accompany the word;In which it sets forth Christ as crucified, And by that means the Father pacifiedWith 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 theeA sinner, but to Christ great misery, Though he the just one was, and so could notDeserve this punishment; behold, then, whatThe 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 partThereof, 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 inUnto 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 springsUp 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 isAgainst 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, whenThe 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 mountThe second time, upon the same accountNo 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 storeMercy for thousands, pardoning these things, Iniquity, transgressions, and sins, And holding guilty none but such as stillRefuse forgiveness, of rebellious will. This proclamation better pleased himThan 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 opprestBy Amnon and by Moab, and the restOf them that sought his life, no rest he found, Until a word of faith became a groundTo stay himself upon; O, then they fell, His very song became their passing-bell. Then holiness of heart a consequenceOf 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 weMight die to sin, and Christ his servants be. O! nothing's like to the remembranceOf what it is to have deliveranceFrom death and hell, which is of due our right, Nothing, I say, like this to work delightIn 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 affordsBoth grace to sanctify, and holy makeThat soul that of forgiveness doth partake. Thus having briefly showed you what isThe way of life, or sanctity, of bliss, I would not in conclusion have you think, By what I say, that Christian men should drinkIn these my words with lightness, or that theyAre now exempted from what every dayTheir duty is. No, God doth still expect, Yea, doth command, that they do not neglectTo pray, to read, to hear, and not dissentFrom being sober, grave, and diligentIn watching, self-denial, and with fearTo serve him all the time thou livest here. Indeed I have endeavoured to layBefore your eyes the right and only wayPardon to get, and also holiness, Without which never think that God will blessThee with the kingdom he will give to thoseThat Christ embrace, and holy lives do chooseTo 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 shallNext come to Ebal, and you thither call, Not there to curse you, but to let you hearHow God doth curse that soul that shall appearAn unbelieving man, a graceless wretch;Because he doth continue in the breachOf Moses' law, and also doth neglectTo close with Jesus; him will God rejectAnd cast behind him; for of right his dueIs that from whence all miseries ensue. Cursed, saith he, are thy that do transgressThe 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 manCan look God in the face, or ever standBefore the judgment-seat; for if they beConvict, condemned too assuredly. Now keep this law no mortal creature can, For they already do, as guilty, standBefore the God that gave it; so that theyObnoxious 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 makeOn carnal hearts, that they in time may takeThat 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 loveSo he is justice, therefore cannot move, Or in the least be brought to favour thoseHis holiness and justice doth oppose. For though thou mayst imagine in thy heartThat God is this or that, yet if thou artAt all besides the truth of what he is, And so dost build thy hope for life amiss, Still he the same abideth, and will beThe same, the same for ever unto thee. As God is true unto his promise, soUnto his threat'ning he is faithful too. Cease to be God he must, if he should breakOne tittle that his blessed mouth did speak. Now, then, none can be saved but the menWith whom the Godhead is contented whenIt them beholds with the severest eyeOf justice, holiness, and yet can spyNo fault nor blemish in them; these be theyThat 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 beenAll their life long as if no eye had seenTheir doings here, or as if God did notAt 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 requireThat thou submit to him, and if thou beNot in that justice found that can save theeFrom all and every sentence which he spakeUpon mount Sinai, then as one that brakeIt, thou the flames thereof shall quickly findAs scourges thee to lash, while sins do bindThee hand and foot, for ever to endureThe 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 toBe joined with these lines that do ensue. Justice discovers its antipathyAgainst 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 graceAnd 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 meIt is not to express the damning wights, The hellish torture, and the fearful plightsThereof; for as intolerable theyMust needs be found, by those that disobeyThe Lord, so can no word or thought expressUnto the full the height of that distress;Such miserable caitiffs, that shall thereRebukes of vengeance, for transgressions bear. Indeed the holy Scriptures do make useOf many metaphors, that do conduceMuch to the symbolizing of the place, Unto our apprehension; but the case--The sad, the woful case--of those that lieAs racked there in endless misery, By all similitudes no mortals maySet forth in its own nature; for I saySimilitudes are but a shade, and showOf 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, beAs painting on the wall, to let thee seeBy word and figures the extremityOf such as shall within these burnings lie. But certainly, if wickedness and sinHad 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 oneWith any place or punishment that isAbove or sharper than the sin of hisHath merited, and justice seeth due;Read sin, then, by the death that doth ensue. Most men do judge of sin, not by the fruitsIt bears and bringeth forth, but as it suitsTheir carnal and deluded hearts, that beWith sensual pleasures eaten up; but heThat now so judgeth, shortly shall perceiveThat God will judge thereof himself, and leaveSuch men no longer to their carnal lusts, To judge of wickedness, and of the justAnd righteous punishment that doth of rightBelong thereto; and will, too, in despiteOf all their carnal reason, justifyHimself, in their eternal misery. Then hell will be no fancy, neither willMen's sins be pleasant to them; but so illAnd bitter, yea, so bitter, that none canFully express the same, or ever standUnder the burden it will on them lay, When they from life and bliss are sent away. When I have thought how often God doth speakOf their destruction, who HIS law do break;And when the nature of the punishmentI find so dreadful, and that God's intent, Yea, resolution is, it to inflictOn 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 raceWill more respect, than into such a placeTo put thee; hold, though thou his offspring be, And so art lovely, yet sin hath made theeAnother kind of creature than when thouDidst from his fingers drop, and therefore nowThy first creation stands thee in no stead;Thou hast transgressed, and in very deedSet God against thee, who is infinite, And that for certain never will forgetThy sins, nor favour thee if thou shalt dieA graceless man; this is thy misery. When angels sinned, though of higher raceThan thou, and also put in higher place, Yet them he spared not, but cast them downFrom heaven to hell; where also they lie boundIn everlasting chains, and no releaseShall ever have, but wrath, that shall increaseUpon 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 spareBecause they did transgress, will he forbearPoor dust and ashes? Will he suffer themTo break his law, and sin, and not condemnThem for so doing? Let not man deceiveHimself or others; they that do bereaveThemselves by sin of happiness, shall beCut off by justice, and have misery. Witness his great severity uponThe world that first was planted, wherein noneBut only eight the deluge did escape, All others of that vengeance did partake;The reason was, that world ungodly stoodBefore him, therefore he did send the flood, Which swept them all away. A just rewardFor 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 knowThe miseries that these poor people feltWhile they did underneath those burnings melt?Now these, and many more that I could name, That have been made partakers of the flameAnd sword of justice, God did then cut off, And make examples unto all that scoffAt holiness, or do the gospel slight;And long it will not be before the nightAnd judgment, painted out by what he didTo Sodom and Gomorrah, fulfilledUpon such sinners be, that they may nowThat 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 singularadvertisement:--'This author having published many books, whichhave gone off very well, there are certain ballad-sellers aboutNewgate, and on London Bridge, who have put the two first lettersof this author's name, and his effigies, to their rhymes andridiculous books, suggesting to the world as if they were his. Now know, that this author publisheth his name at large to allhis books; and what you shall see otherwise, he disowns. '--Ed. 

[2] 'Convert, ' for 'be ye converted, ' was a common mode of speechin Bunyan's time. It is so used in Holy Writ, Isaiah 6:10. --Ed. 

[3] Armorial bearings as now worn by heralds embroidered on thetabard or coat. --Ed. 

[4] A common custom when death takes place. The two great toesare tied together, to make the body look decent; and formerly thehands were placed with the palms together, as if in the attitudeof prayer, and were kept in that posture by tying the thumbstogether. --Ed. 

[5] Without fail, or in spite of all hindrance. --Ed. 

[6] Alluding to wrestlers. Some modes of throwing each other downare called fair, others foul or unfair. --Ed. 

[7] Sincerity is the fountain and source of all real inquiries aftertruth, holiness, and heaven. It leads to personal examination ofGod's Word, which leads us from the complexity of human inventionsto the simplicity of the gospel. --Ed

[8] The exact spelling of Bunyan is here followed; but whether hemeant 'coped, ' 'covered, ' or 'cooped'--inclosed, or shut in--mustbe 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 hisimmense armies of doubters, under General Incredulity, fromHell-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 athaving been born, Job 3:3, and 10:18, 19. Jeremiah passed throughthe same experience, Jeremiah 20:14, 15. Bunyan had the same bitterfeelings, and wished himself a dog or toad; see Grace Abounding, No. 104. Colonel Gardener was similarly tried. How awful is thehavoc 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 thesunbeams. '--Milton. --Ed. 

[15] How does this remind us of the awfully impressive cries of theman in the iron cage--'O, eternity, eternity! how shall I grapplewith the misery that I must meet with in eternity!' 'A thousanddeaths live in him, he not dead. '--Ed. 

[16] From the Saxon scendan, to violate, spoil, revile; see ImperialDictionary. --Ed. 

[17] Altered by poetical license from 'bran. ' Chaucer, in oneinstance, 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. InTurner's Remarkable Providences, folio, 1697, pages 28, is a verysingular allusion to one of these coins:--'Christian, the wifeof R. Green, of Brenham, Somersetshire, in 1663, made a covenantwith the devil. He pricked the fourth finger off her right hand, between the middle and upper joint, and took two drops of herblood on his finger, giving her four-pence half-penny. He thenvanished, 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 Housein St. Christopher's Court, in Threadneedle Street, behind theRoyal 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 completelyto solve it. That they were written by Bunyan, there cannot bethe slightest doubt. 

'Manner and matter, too, are all his own. '[1]

But no book, under the title of Divine Emblems, is mentioned in anycatalogue or advertisements of Bunyan's works, published duringhis life; nor in those more complete lists printed by his personalfriends, immediately after his death. In all these lists, aswell 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 notthe same as, these Emblems; but the Editor has not been able todiscover a copy of the first edition, although every inquiry hasbeen made for it, both in the United Kingdom and America. It wasadvertised in 1688, as Country Rhymes for Children, upon seventy-fourthings. [2] It is also advertised, in the same year, as A Book forBoys and Girls, or Country Rhymes for Children, price 6d. [3] In1692, 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, andnot reprinted during the author's life. In Charles Doe's secondcatalogue of all Mr. Bunyan's books, appended to the firstedition of the Heavenly Footman, March 1698, it is No. 37. A Bookfor Boys and Girls, or Country Rhymes for Children, in verse, onseventy-four things. This catalogue describes every work, wordfor word, as it is in the several title pages. In 1707 it hadreached a third edition, and was 'ornamented with cuts';[4] andthe title is altered to A Book for Boys and Girls, or TemporalThings Spiritualized, with cuts. In 1720, it was advertised, 'price, bound, 6d. '[5] In Keach's Glorious Lover, it is advertisedby Marshall, in 12mo. Price 1s. In 1724, it assumed its presenttitle, and from that time was repeatedly advertised as DivineEmblems, or Temporal Things Spiritualized, fitted for the use ofboys and girls, adorned with cuts. 

By indefatigable exertions, my excellent friend and brothercollector of old English bibles, James Dix, Esq. , Bristol, hasjust discovered and presented to me the second edition of this veryrare little volume, in fine preservation, from which it appears, that in 1701, the title page was altered from Country Rhymes andMeditations, to A Book for Boys and Girls, or Temporal ThingsSpiritualized. It has no cuts, but, with that exception, it containsexactly the same subjects as the subsequent editions publishedunder the more popular title of Divine Emblems. 

The only difficulty that remains is to discover seventy-fourmeditations in the forty-nine Emblems. This may be readily done, ifthe subjects of meditation are drawn out. Thus, the first emblemcontains meditations on two things, the Barren Fig-tree, andGod's Vineyard. So the second has a meditation on the Lark andthe Fowler, and another on the comparison between the Fowler andSatan. Upon this plan, the volume contains exactly seventy-fourmeditations. 

Under the title of Divine Emblems, it has passed through a multitudeof editions, and many thousand copies have been circulated. It waspatronized in those early efforts of the Religious Tract Society, which have been so abundantly blessed in introducing wholesomefood to the young, instead of the absurd romances which formerlypoisoned the infant and youthful mind. 

Among these numerous editions, two deserve special notice. Thefirst of these was published in 1757, 'on a curious paper, andgood letter, with new cuts. ' It has a singular preface, signed J. D. , addressed 'to the great Boys, in folio, and the little onesin coats. ' The first eight pages are occupied with a dissertationon the origin of language, perhaps arising from a line in thedialogue between a sinner and spider, 'My name entailed is to mycreation. ' In this preface, he learnedly attempts to prove thatlanguage was the gift of God by revelation, and not a gradualacquirement of man as his wants multiplied. The other remarkableedition 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 itever conferred upon one more worthy the highest veneration of manthan is the immortal allegorist. 

The number of editions which have been printed of these littleengaging poems, is a proof of the high estimation in which theyhave been held for nearly one hundred and seventy years; and thegreat rarity of the early copies shows the eager interest withwhich they have been read by children until utterly destroyed. 

The cuts were at first exceedingly coarse and rude, but were muchimproved in the more modern copies. Those to Mason's edition arehandsome. The engraver has dressed all his actors in the costumeof the time of George the Third; the women with hooped petticoatsand high head dresses; clergymen with five or six tier wigs; menwith 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, representsa baby brought to the font to be christened! and two personskneeling 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 beBig[8]as old women, wanting gravity. Then do not blame me, 'cause I thus describe them. Flatter I may not, lest thereby I bribe themTo 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 playWith 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 mayCall me a baby, 'cause I with them play. I do't to show them how each fingle-fangleOn 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 gainThose that were fools indeed, if not in grain;[11]And did it by their things, that they might knowTheir emptiness, and might be brought untoWhat 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 pleaseThose 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 tookWith 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 raiseBy fine-spun terms, that challenge might the bays. But should all men be forc'd to lay asideTheir brains that cannot regulate the tideBy this or that man's fancy, we should haveThe wise unto the fool become a slave. What though my text seems mean, my morals beGrave, 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 denyTheir 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 obtainWhich is both present and eternal gain. I think the wiser sort my rhymes may slight, But what care I, the foolish will delightTo 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 inconsiderablenessOf 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 exposeTo 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 recoilFrom 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 fieldFor thee to play in, but thou needs must yieldTo 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 beAbove, 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 highBut 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 menSeem hatch'd and brooded in the viper's den. Some eggs bring wild-fowls; and some men there beAs wild as are the wildest fowls that flee. Some eggs bring spiders, and some men appearMore venom'd than the worst of spiders are. [16]Some eggs bring piss-ants, and some seem to meAs 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 thingsTumbling i' the element upon their wings. 

Comparison. 

These birds are emblems of those men that shallEre 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 followedBy 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 forgiveThose 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 thineFor evermore. 

VII. 

MEDITATIONS UPON PEEP OF DAY. 

I oft, though it be peep of day, don't knowWhether '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 'twereBefore it touched the water, or came thereIts 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 freeFrom 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 goLong journeys, slabby rain they'll have, or snow. Else, while I gaze, the sun doth with his beamsBelace 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 inTo 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 areAbout 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 desireThat 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 manBy 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 haveOf 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 seeClouds edged with silver, as fine garments be;They look as if they saw that golden faceThat 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 thouArt a self-murderer; thou know'st not howTo 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 beenTo 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 overthrownHimself, and brought to bondage everythingCreated, 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 tellThee 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 thoseWhose 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 wonderA spider should thus lighten and thus thunder. 

Spider. 

Do but hold still, and I will let thee seeYet 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 mightShow 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 imitatesTo 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 possessThe palace of a king, where happinessSo much abounds. Nor when I do go thither, Do they ask what, or whence I come, or whitherI 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 holdOf 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 meHere to abide, or in this palace be. Yea, if I please, I do the highest storiesAscend, there sit, and so behold the gloriesMyself is compassed with, as if I wereOne of the chiefest courtiers that be there. Here lords and ladies do come round about me, With grave demeanour, nor do any flout meFor this, my brave adventure, no, not they;They come, they go, but leave me there to stay. Now, my reproacher, I do by all thisShow how thou may'st possess thyself of bliss:Thou art worse than a spider, but take holdOn 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 viceStop 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 thereDo 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 attainThe 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 raysDrives 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 abideTo 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 beWhere thou nor sun, nor moon, nor stars can see. But O! how silly's he who doth not careSo 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 doLittle 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, doTell 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 doLittle 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 boyIs 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 attainHis 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 enterA combat with the candle? Will she ventureTo 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 lightOur gospel gives in this our darksome night. The fly a lively picture is of thoseThat 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 seeA 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 beholdBlooms 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 seeBy 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 thoseWhich 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 bustleBy 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 sawAnother 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 bestowOn 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 exposeA 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 graceCommended 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 beCroaking 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 wideTo prate, and at true goodness to deride. He mounts his head as if he was aboveThe 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 provideFor 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 prayTo God for mercy, and will take no nay, But wait, and count that all his hard gainsaysAre 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 poundYou did let fall and scatter on the ground. 

Comparison. 

The fallen candles do us intimateThe bulk of God's elect in their laps'd state;Their lying scattered in the dark may beTo 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 gatherWho 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 setWhen 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 rodOf 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 skillMay fail to do according to your will. Suppose the balance, wheels, and springs be good, And all things else, unless you understoodTo 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-glassCan 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 readTheir 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 noneIts large dimensions can comprehendShould 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 involveHimself 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 retractHis blest resolves for such so good an act, By the abusive carriages of thoseThat 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 takesInto 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 henThey 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 failTo 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 mindWith 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 advanceGodward; 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, ratherThan 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 weWho 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 requiteThy aged parents, for that great delightThey took in thee, when thou, as helpless, layIn 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 exposeTo 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 intruderMay write thereon, to cause that man to errIn 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 inThe 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 forchildren. 

[6] Square 24mo. , by Bennet, Gurney, and others, without date. 

[7] Sturt engraved the Book of Common Prayer; some French artistselegantly etched two of their devotional books; and Pyne engravedthe 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 frivolousand childish, or those who have passed into second childhood. 'Onthe shelf' is a common saying of ladies when they are too old toget 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. 'Theythat 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 isstretched. --Ed. 

[16] Spiders being venomous was a vulgar error, universally believed, until modern discoveries have proved the contrary, excepting afew 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 Sonof 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 HenryVIII's primers, both in the editor's possession, this sentence istranslated--'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 thesinner blest!--Ed. 

[20] The swallow is remarkably swift in flight; 'their note is aslight twittering, which they seldom if ever exert but upon thewing. '--Goldsmith's Natural History. --Ed. 

[21] 'Be in print'; a proverbial expression, to show order andregularity; 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 lightof the fear and love of God begins in the middle of our bodilyframe, with the heart. Bunyan's love of religious riddles is seenin the second part of the Pilgrimage, when Christian is restingat 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 thePilgrim's Progress--Mr. Brisk, a suitor to Mercy. --Ed. 

[26] Preterite of the verb 'to save, ' from the Saxon agan, to beheld or bound by moral obligation. --Imperial Dictionary. --Ed. 

[27] What folly, nay, madness, for man to pretend to make God ofa little flour, or to rely for forgiveness of sin on a wafer, abit of bread, or a little wine or water. How degraded is he thatpretends to believe such palpable absurdities. --Ed. 

[28] This is one of Bunyan's keen, shrewd, home thrusts. Clothesprofessedly 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 awfullydescribed. --Mason. 

[31] See Proverbs 30:20, and Pilgrim's Progress. There is also avery striking allusion to the subject of this emblem, in Bunyan'sLight 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 harvestis 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, thenwill the peace of God rule in our hearts, and we shall be sweetlyinclined 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 downto everlasting destruction. The threatenings and promises of Godstand 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. --PUBLISHEDIN 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, 16562. A vindication of that [sm. 4to] 16573. Sighs from Hell (9 Impressions), [1650]4. The 2 Covenants Law and Grace5. I will pray with the Spirit, 16636. 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. , 166511. The Resurrection, &c. , 166512. Grace Abounding (6 Impressions), [1666]13. Justification by Jesus Christ, [sm. 4to] 167114. Confession of Faith, &c. , 167215. Difference in Judgment, &c. , 167316. Peaceable principles, &c. , 167417. Election and Reprobation, &c. , [sm. 4to] [No date]18. Light for them in Darkness, 19. Christian Behaviour (4 Impressions), 20. Instructions for the Ignorant, 167521. Saved by Grace, 22. The Strait-Gate, 167623. The Pilgrim's Progress (12 Impressions), [1678]24. The Fear of God, 167925. Come and Welcome to Jesus Christ (4 Impressions)26. The Holy War (3 Impressions) 168227. 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, 168431. 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, 168535. A caution against Sin, [a sheet] [1684]36. Meditations on 74 things, 37. The first-day Sabbath, 168538. The Jerusalem Sinner Saved, 168839. Jesus Christ an advocate, 168840. The House of God, 168841. The Water of Life, 168842. 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 169245. 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 1652was, by irresistible grace, converted: and in 1660 he had preachedfive years, and then, for that, was thrown into Bedford Gaol; andin 1671 was called to the pastoral office at Bedford, being the11th of his twelve years and an half's imprisonment; and died atLondon, Aug. 31, 1688. 

[Where the date is in brackets it is supplied from original copiesin the Editor's possession. ]

REASONS

WHY CHRISTIAN PEOPLE SHOULD PROMOTE BY SUBSCRIPTIONS THE PRINTINGIN FOLIO THE LABOURS OF MR. JOHN BUNYAN, LATE MINISTER OF THEGOSPEL, 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 allChristians that have heard him preach. 

II. He became thus able and excellent a minister by a great degreeof Gospel Grace bestowed upon his own soul, more than probable forthat very end; for that God wrought him from a very great profanesinner, and an illiterate poor man, to this profound understandingthe true or genuine spiritual meaning of the Scriptures, wherebyhe 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 hisharvest, argues there was great need, and therefore without questionhis 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 preservationto future ages), that God is not bound to human means of learnededucation (though learning may be useful in its place), but can, when he will, make a minister of the gospel without man's forecastof education, and in spite of all the men in the world that wouldoppose it, though it be above sixteen hundred years after theapostles. 

V. Many thousands had the soul benefit and comfort of his ministryto astonishment, as if an angel or an apostle had touched theirsouls 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 wisdomof his adversaries that heard him, or heard of him, he being, asit is commonly called, unlearned, or had not school education. 

VII. For all these reasons before-mentioned, of the spiritualityof his preaching, his labours in writing deserve preservation byprinting as much as any other famous man's that have writ sincethe apostles' time. 

VIII. Moreover he hath been a Christian sufferer for above twelveyears, 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 salvationof 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 apostlePaul's practice, below his privilege; so that he did not, when hedied, leave much wealth to his family. 

XII. And the Church that wants such a pastor may find it longbefore they get one, and therefore ought to respect our Bunyan'slabours. 

XIII. If God had not put it into the heart of some Christians orChurch to preserve the Epistles of the Apostle to the Romans, Corinthians, Galatians, and others, we in this age of the worldshould in all probability never have known that there ever wereany such Christians and doctrines; their names and doctrines mighthave been lost, and we might have perished, and that would havebeen dreadful; for God mostly works by second causes. 

XIV. And why should any Christian people, that have reason to reckonthemselves obliged herein, set themselves aside from communicatingto other Christians and the ages to come the gospel labours ofso eminent a minister as God so graciously honoured and assistedthem 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, mostof them in all probability will be lost, for there are many ofthem have been out of print many years, and will never otherwisebe printed again because of the charge, &c. 

XVI. By the late Act for liberty of conscience, it is lawful nowto 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 therecan be no scruple of conscience about its pleasing God. 

XVIII. There is also to the subscribers a further benefit in thisfolio; for, whereas these twenty books would, if bought single, cost nigh twenty shillings now, as printed in folio they willhave 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 almostthe money that these twenty in folio comes for, which is greatodds. 

XX. Not to preserve his labours and name, which are so great, isa disingenuous slighting or despising them, and serving them nobetter than a wicked man's that rots. Bunyan hath preached, andfreely bestowed many a good and gospel-truth, and soul-revivingexpression; for which of them doth any of his friends slighthim? Nay, do not they rather owe him something for his labour hebestowed on them, as Philemon did to Paul?

XXI. The price of the first part will be an easier purchase thanof the whole; and all in one volume would be somewhat too big inbulk and price. 

XXII. There is need of printing these books now, because errorsand superstitions, like the smoke of the bottomless pit, darkenprotestants understanding the purer truths of the gospel. 

XXIII. And when this first part is sold off, we shall endeavourto publish a second part, whereby he that is wiling may have thewhole in folio. 

XXIV. This preservation will preserve the name of John Bunyan, achampion of our age to future ages; whereby it may be said in thepulpit, 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 oftheir eminent men; and therefore Christians should be diligent topreserve theirs. 

XXVII. The chief reasons we argue from are not common rules, thattherefore every good minister's endeavours ought to be printedin folio. But this case is extraordinary, as an eminent minister, made so by abundance of gospel grace, who has also writ much, whichhath gone off well. I say eminent, though he was, when young, profane, and had not school education to enable him, as is apparentto all that knew him. 

XXVIII. By this printed in folio a man may have recourse forsatisfaction in a case of conscience to any of these particularbooks with the rest, which otherwise are not to be bought; andthat I have proved by often trying most London booksellers, andbefore that given them above twice the price for a book; and Iknow not how to get another of those sorts for any price whatsoever. 

XXIX. All these things, or half of them, beside many others thatmight be given, being considered, I cannot see but it is an absoluteduty. 

XXX. And lastly (pardon me, if I speak too great a word, as itmay seem to some to be borne), all things considered; that is, his own former profaneness, poverty, unlearnedness, together withhis great natural parts, the great change made by grace, and hislong imprisonment, and the great maturity in grace and preachinghe 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 theunfeigned belief of, Your Christian brother, CHARLES DOE. 

THE STRUGGLER

(FOR THE PRECEDING PRESERVATION OF MR. JOHN BUNYAN'S LABOURSIN FOLIO) THINKS IT MAY ANSWER THE DESIRES OF MANY TO GIVE THEFOLLOWING RELATION:--

CHRISTIAN READER, I do here as further duty presume to give you, according to myunderstanding, a relation in three parts, concerning our eminentauthor, Mr. John Bunyan, and his labours. 

I. The author's parentage, imprisonment, times, and manner of hislife 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 theyear 1628. His father was mean, and by trade a mender of pots andkettles, vulgarly called a tinker, and of the national religion, as commonly men of that trade are, and was brought up to thetinkering trade, as also were several of his brothers, whereat heworked 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 himsome 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 religionupon trust, but grace in him continually struggling with himselfand others, took all advantages he lit on to ripen his understandingin religion, and so he lit on the dissenting congregation ofChristians at Bedford, and was, upon confession of faith, baptizedabout the year 1651, o 52, or 53. 

And after a little time, having a gift of utterance, and love tothe conviction of sinners, preached about the country the samesalvation he found by experience himself stood in need of, by faith and repentance, and worked at his tinkering trade for alivelihood, whereby the reigning grace of God appeared the moresovereign and glorious in this choice, even as it shone in thechoice of Peter, a fisherman, and the rest of the apostles, andothers of the eminent saints of old, most of them tradesmen, andof 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 enemieswas so great that, November 12, they took him prisoner at a meetingof good people, and put him in Bedford jail, and there he continuedabout six years, and then was let out again, 1666, being the yearof the burning of London, and, a little after his release, theytook him again at a meeting, and put him in the same jail, wherehe lay six years more. [8] Before they took him his intent wasto preach on these words, 'Dost thou believe on the Son of God?'(John 9:35). From whence he intended to show the absolute need offaith in Jesus Christ. And after he was released again, they tookhim again, and put him in prison the third time, but that provedbut for about half a year. 

Whilst he was thus twelve years and a half in prison, he writ severalof 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 manyothers have said. 

The pastor of Bedford congregation died, and, after some years'vacancy, John Bunyan, though a prisoner, was, by the church, calledto the pastoral office, December 21, 1671, and as it pleased theLord to rule the rage of men, it proved in or about the last yearof his twelve years' imprisonment. And, being out, he preached thegospel publicly at Bedford, and about the counties, and at London, with very great success, being mightily followed everywhere. Andit pleased the Lord to preserve him out of the hands of his enemiesin the severe persecution at the latter end of king Charles theSecond'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 theSecond's liberty of conscience, and was seized with a sweatingdistemper, which, after his some weeks going about, proved hisdeath, at his very loving friend's, Mr. Strudwick's, a grocer, atHolborn Bridge, London, on August 31, 1688, and in the 60th yearof his age, and was buried in Finsbury burying-ground, where manyLondon dissenting ministers are laid; and it proved some daysabove a month before our great gospel deliverance was begun bythe Prince of Orange's landing, whom the Lord of his continuedblessing 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 'GraceAbounding' died some years before him, and his widow died 1690-1. 

Secondly, Concerning his labours; God did give of his extraordinarygrace of the gospel to our author, Bunyan, and it is worthyour observation, for thereby God may have due honour, his peoplecomfort, and adversaries confuted in their several corrupt notions, especially that of only them that have school education are fitlyqualified for ministers of the glorious gospel of Jesus Christ. And also hereby the superstitious man is confounded in his wayof worship, as were his predecessors, the rulers of the Jews, in the case of Peter and John, saying, Whence had these men thisknowledge, seeing they are unlearned? but there was and is areason beyond their false rules of education--for they had beenwith Jesus. 

This is also apt to convince sincere-hearted Christians that Godcan, when he will, make a minister of his gospel, and send himforth 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 makesthem effectual to all the ends of his gospel, to preach, as thegreat apostle saith, in season and out of season, to abase andabound, &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 greathost, and antichristian arts must fall; for the Lord doth makehis servants, as he did Jeremiah, as brazen walls against peopleand priests. 

And however some subtilly and vain-gloriously pretend to be theonly lawful successors of the apostles, yet certain I am, fromsafer reason of faith, that our author Bunyan was really, sincerely, and effectually a lawful successor of the apostles, and as lawfulas any have been above this thousand years. Nay, may I say, hewas a second Paul; for that his conversion was in a great measurelike that great apostle's, who, of a great enemy to godliness, was, by strong and irresistible workings of sovereign grace, madea great minister of, and sufferer for, the gospel. Thousands ofChristians in country and city, can testify that their comfortunder his ministry has been to admiration, so that their joy hathshowed itself by much weeping. 

To the eye of carnal reason it may seem that the great apostlePaul's imprisonment was a contradiction to his commission ofeffectually preaching the gospel to many countries; especiallyconsidering his commission was strengthened by his miraculousconversion, from the glory and call of the Lord Jesus from heaven, for the making of him such a great gospel preacher. And yet Godsuffered it so to be, and we have reason to believe for the best;because God usually works those seeming contrary things to his ownend and glory. And the effect was, the saints were strengthenedthereby, and several epistles were written thereby, which hathpreserved much of the gospel in writing to the ages after, andeven for our very great and needful help. 

And I reckon I shall not be out of the way, if I observe andsay--What hath the devil or his agents gotten by putting ourgreat gospel-ministry, Bunyan, in prison? for in prison, as beforementioned, he wrote many excellent books, that have published tothe world his great grace, and great truth, and great judgment, andgreat 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 therest, hath done the superstitious sort of men and their practicemore harm, or rather good, as I may call it, than if he had beenlet alone at his meeting at Bedford, to preach the gospel to his ownauditory, as it might have fallen out; for none but priest-riddenpeople know how to cavil at it, it wins so smoothly upon theiraffections, and so insensibly distils the gospel into them, andhath been printed in France, Holland, New England, and in Welsh, and about a hundred thousand in England, whereby they are madesome means of grace, and the author become famous; and may be thecause of spreading his other gospel-books over the European andAmerican world, and in process of time may be so to the wholeuniverse. 

When Mr. Bunyan preached in London, if there were but one day'snotice given, there would be more people come together to hearhim preach than the meeting-house would hold. I have seen to hearhim preach, by my computation, about twelve hundred at a morninglecture, by seven o'clock, on a working day, in the dark wintertime. I also computed about three thousand that came to hear himone Lord's-day, at London, at a town's end meeting-house; so thathalf were fain to go back again for want of room, and then himselfwas fain, at a back door, to be pulled almost over people to getupstairs to his pulpit. 

Mr. Bunyan's dispute with a scholar to this effect. 

As Mr. Bunyan was upon the road near Cambridge, there overtakeshim a scholar that had observed him a preacher, and said to him, How dare you preach, seeing you have not the original, being nota scholar?

Then said Mr. Bunyan, Have you the original?

Yes, said the scholar. 

Nay, but, said Mr. Bunyan, have you the very self-same originalcopies that were written by the penmen of the scriptures, prophetsand 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 copyof the original. 

Then, said Mr. Bunyan, so do I believe our English Bible is a truecopy 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 ofthose that should be saved, there stood one of the learned to takeadvantage of his words; and having done preaching, the schoolmansaid to him, You are a deceiver, a person of no charity, andtherefore not fit to preach; for he that in effect condemneth thegreatest part of his hearers hath no charity, and therefore notfit to preach. 

Then Mr. Bunyan answered--The Lord Jesus Christ preached in a shipto his hearers on the shore (Matt 13); and showed that they wereas four sorts of ground--The high-way, The stony, The thorny, andThe good ground; whereof the good ground was the only persons tobe saved. 

And your position is--That he that in effect condementh thegreatest part of his hearers hath no charity, and therefore notfit to preach the gospel. 

But here the Lord Jesus Christ did so; then your conclusion is--TheLord Jesus Christ wanted charity, and therefore not fit to preachthe 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 distinguishetha 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, andoffered some arguments to prove my opinion for the general of it;but he answered, that where the Scripture is silent we ought toforbear our opinions; and so he forebore to affirm either for oragainst, the Scripture being altogether silent in this point. 

Thirdly, concerning this folio, &c. I have struggled to bringabout this great good work; and it had succeeded in Mr. Bunyan'slifetime, even all his labours in folio, but that an interestedbookseller opposed it; and notwithstanding the many discouragementsI have met with in my struggles in this so great a work, wehave--and I may believe by the blessing of the Lord--gotten aboutfour hundred subscriptions, whereof about thirty are ministers;which also shows the great esteem our author's labours are inamong Christian people. And that the reasonableness and duty ofthe preservation of his labours in folio, by subscription, maybe continued to memory, I have also added my reasons, which Idistributed in my late struggles to effect this work. 

His effigies was cut in copper, [9] from an original paint done tothe life, by his very good friend, a limner; and those who desireit single, to put in a frame, may have it at this bookseller's--Mr. Marshall; and also the catalogue-table. The epistle is writ bytwo 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 ourauthor, Bunyan; because they were added in the proposals, forwant of running titles and the knowledge of them, and the copiesbeing at Bedford when the proposals were drawn up at London; andalso 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 ofScriptures used in our author's labours, that from thence, lookinginto his book, his sense might be easily found upon any text; sohis labours might have been also in the nature of an exposition uponthe whole Bible; but I have delayed till some other opportunity, it may be of the next folio, and whenever it falls I intend togive notice. 

Because I and other subscribers, especially ministers, werewilling this folio should be commoded with an index, I have, asa Christian, exposed myself and made one, and that without moneyfor my labour of writing it, though I confess it might have seemedsome other men's duty; yet being ignorant of the man that had theopportunity, and would have done it, unless paid for it, I wasnecessitated to effect it; and if the bookseller had paid for it, he would have lessened the number of 140 sheets of Mr. Bunyan'slabours 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 thistable; and I have placed an Italic-lettered word in every paragraphin 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 failedto make it so, and also in the manuscripts, forepart, a guide-wordto the same word under which I have drawn a black line, in asmany folios as opportunity and time would permit me to do, becauseI had not time and convenience before this folio was printed tomark the manuscripts for to be a black-lettered word, as I had timefor the formerly printed books. [11] Also note, the book, thoughmarked, doth not always refer to the table, but the table to thebook, is the intent; and because the word in the book doth notalways, though very often, fall in alphabetical order, thereforesome 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 bythe word, that some perhaps may expect, yet it may be found byanother word, because several words are so united that one cannotwell part them; and it would be too large a table to put themall 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 befound 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; asfor antichrist the black-lettered word in some places is harlot, and for apostles the black-letter word sometimes is twelve, becausethe word apostle is not in that part of the folio, though intendedby 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 togive matter in short saying, as well as most commonly a completesentence; and, therefore, they that would have Mr. Bunyan's entire, complete, and full sense of the matter, let them look out of thetable 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 thematter under one word, in alphabetical order, and another partof the same matter in another following paragraph, under anotherword in the table; so that, by finding one word in the table, you may often find in the same paragraph, in the book, before orafter 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 thisto the press; yet if any more comes to my memory, I intend to putit at the end of the index. 

Your Christian brother, C. D. 

FOOTNOTES:

1. Difficulties as to copyright prevented this second volume frombeing published. --See EDITOR'S PREFACE. 

2. A good copy of this rare volume with the wood-cuts, havingthe reverse blank, in the editor's possession, and a fine copy, without the cuts, at Mr. Pickering's, agree as to the date of1680. It is misplaced in this chronological table; but the dateshows that it was not intended as a third part of the Pilgrim'sProgress; the second part of which was not published for fouryears 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, GraceAbounding, &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 thefolio volume, 1692. --Ed. 

10. The Index accompanying the first folio. --Ed. 

11. This is as originally printed. Mr. Doe means, he had not timeto mark in the manuscript such words as the printer should put inblack-letter. --Ed. 

12. The table to which Charles Doe here refers is only to twentyof Mr. Bunyan's books. It is diffuse, and badly arranged. TheIndex given with this first complete edition of all the admirableworks of our great pilgrim forefather, is entirely new. It is theresult of a careful reading of every treatise, extracting a noticeof such tings as the editor conceived to be most deeply interesting. These extracts were then arranged, in order to furnish a usefulindex to all the works of Bunyan. It has been attended with verygreat labour, and some delay to the publication; but no sacrificeis too great, in order to render Bunyan's works as complete aspossible. 

GEORGE OFFOR.