reason: for that makes head against the truth thereof, and what can
foolishness do else? And the wisdom of this world, which is carnal
reason in its improvements, is foolishness with God (1 Cor 1:20-25). It
is not subject to the law of God, neither indeed can it be. It judges
this doctrine that we have been speaking of, foolishness; wherefore it
must be avoided, opposed and mortified, and the word of faith the more
carefully submitted to. ‘Trust in the Lord with all thine heart, and
lean not unto thine own understanding’ (Rom 3:5). See here, that
trusting in the Lord, and leaning to our own understanding, are
opposites; wherefore they must either be reconciled, or one quite
adhered unto, in a way of mortification of the other. Now, it is safest
in this matter to keep a continual guard upon our carnal powers; and to
give up ourselves to the conduct of our God, and in all our ways
acknowledge him, that he, not ourselves, may direct our paths (v 6). It
is a great thing for a man, when the Word and his reason clashes, then
to adhere to the Word, and let his reason fall to the ground. And this
indeed is Christianity in the practical part thereof. The Spirit of
Christ in the Word is to be hearkened unto, above all things (2 Cor
10:3-5).
There must also be a continual war maintained upon all the lusts of the
flesh, that they may not draw away the heart from the study and
delight, the love and faith, of the things that are hid in Christ (Isa
28:9). This, I say, must be done, else the heart cannot be at liberty
to wait upon the Lord without distraction, for the further
communications of himself in his Son, according to his blessed gospel
to us. Many Christians are lean in their faith and too barren in their
lives, and all for want of being diligent here. Wherefore having faith
in this blessed Lord Jesus Christ, as has been afore discoursed; in the
next place, ‘giving all diligence, add to your faith, virtue; and to
virtue, knowledge; and to knowledge, temperance; and to temperance,
patience; and to patience, godliness; and to godliness, brotherly
kindness; and to brotherly kindness, charity. For if these things be in
you and abound, they make you that ye shall neither be barren nor
unfruitful in the knowledge of our Lord’ and Saviour ‘Jesus Christ’ (2
Peter 1:5-8). There is a method that the Holy Ghost has prescribed in
the Word, for them that hath faith to observe, and without the
observation thereof, though they indeed may be of the number of them
that shall be saved, yet they shall not have much, nor do much, for
Christ and his name, in this world. Now the unskilful, that are so in
the word of righteousness, finding this method, and not discerning to
whom it belongs, forthwith apply it to all; and forgetting that faith
must go before, they press them as duties preparatory to faith, or else
so call that which is not so; and so the blind leading of the blind,
both fall into the ditch, and are smothered. But do thou, O child of
God, distinguish, and keep faith and duty for justification of thy
person in the sight of God far asunder; also be sure to let faith go
before, and be always with thy Saviour, but add unto thy faith, virtue,
&c., not as though thy faith could not lay hold of Christ, unless
accompanied with these, but to show that thy faith is of the right
kind, as also for the emboldening of thee to an holy endeavour yet to
press further into his everlasting kingdom and his word; for he that
lacketh these things is blind, and cannot see afar off, and has
forgotten that he was purged from his old sins.
Fifth. That thou mayest keep steadfast to this doctrine take heed of
being offended, or of stumbling at the Word, because of the offensive
lives and conversations of some that are professors of the same. There
will be offences, and it is needful there should; yea, scandals and
heresies also, that they that are approved of God ‘may be made manifest
among you’ (1 Cor 11:19). There are many causes of the offensive lives
of them that profess this faith, some of which I will give a touch upon
here.
1. Many that adhere to, and profess this gospel, are short of the power
and glory of the things which they profess: now the word, the word
only, will not bring those that profess it into a conformity to it;
into a conformity in heart and life (1 Cor 4:18-20). Wherefore they
that know it only in word, live scandalous lives, to the reproach of
the faith, the emboldening of its enemies, the stumbling of the
ignorant, and grief of the godly, that are so indeed, and such must
bear their judgment in the next world.
2. This also flows from the wisdom of hell: the devil knows that the
faith of the gospel rightly professed, is, not only saving to those in
whom it is, but alluring unto beholders: wherefore that he may prevent
the beauteous lustre thereof, he sows his tares among God’s wheat, and
goes his way, that is, to the end those that stumble may not see what
he hath done, or whose are the tares indeed. Now by these the sunshine
of the faith of the true professors of the blessed gospel is clouded;
yea, and the world made believe, that such as the worst are, such are
the best; but there is never a barrel better herring,[34] but that the
whole lump of them are, in truth, a pack of knaves. Now has the devil
got the point aimed at, and has caused many to fall; but behold ye now
the good reward these tares shall have at the day of reward for their
doings. ‘As therefore the tares are gathered and burned in the fire, so
shall it be in the end of this world. The Son of man shall send forth
his angels, and they shall gather out of his kingdom all things that
offend, and them which do iniquity, and shall cast them into a furnace
of fire: there shall be wailing and gnashing of teeth’ (Mat 13:37-42).
3. It also happeneth, sometimes, through the anger and judgment of God
against sinners, that some of them truly gracious do fall, as David,
Peter, &c., the which is a great trial to the godly, a wound to the
persons fallen, and a judgment of God to the world. For since these
last would not be converted, nor made turn to God by the convincing
glory that has attended their faith in a holy and unblameable life
annexed, God has suffered them to fall, that they also might stumble
and fall, and be dashed in pieces by their vices. But thou, Christian
man, be not thou offended at any of these things; do thou look unto
Jesus, do thou look unto his Word, do thou live by faith, and think
much of thy latter end; do thou be base in thine own eyes, be humble
and tender, and pray to God always; do thou add to thy faith virtue,
and to virtue what else is mentioned; and ‘give diligence to make thy
calling and election sure; for if thou doest these things thou shalt
never fall: for so an entrance shall be ministered unto you abundantly,
into the everlasting kingdom of our Lord and Saviour Jesus Christ’ (2
Peter 1:10,11).
Sixth. If it be so, that there is so much mercy in the heart of God for
his people, and that Jesus his Son has by his blood made so living a
way for us that we might enjoy it, and the benefit of it for ever,
‘then let Israel hope’: for to that end is this goodness revealed: ‘Let
Israel hope in the Lord; for with the Lord there is mercy, and with him
is plenteous redemption.’ Hope! Who would not hope to enjoy life
eternal, that has an inheritance in the God of Israel? ‘Happy art thou,
O Israel, who is like unto thee, O people saved by the Lord, the shield
of thy help, and who is the sword of thy excellency?’ (Deut 33:29). Did
but the people of God see to what they are born, and how true the God
of truth will be to what by his Word they look for at his hands, they
would be above alway; they would be weary of life, of estates, of
relations; they would groan earnestly under all their enjoyments to be
with him, who is their life, their portion, and their glory for ever.
But we profess, and yet care not for dying; we profess, and yet long
not for the coming of the day of God; we profess the faith, and yet by
our whole life show to them that can see how little a measure of it we
have in our hearts. The Lord lead us more into the power of things;
then shall the virtues of him that has saved us, and called us out of
darkness into his marvellous light, and the savour of his good
knowledge, be made known to others far otherwise than it is. Amen.
Seventh. And lastly, Sinner, doth not all this discourse make thy heart
twitter after the mercy that is with God, and after the way that is
made by this plenteous redemption thereto? Methinks it should; yea,
thou couldst not do otherwise, didst thou but see thy condition: look
behind thee, take a view of the path thou hast trodden these many
years. Dost thou think that the way that thou art in will lead thee to
the strait gate, sinner? Ponder the path of thy feet with the greatest
seriousness, thy life lies upon it; what thinkest thou? But make no
answer till in the night, till thou art in the night-watches. ‘Commune
with your own heart upon your bed’ (Psa 4:4), and then say what thou
thinkest of, whether thou art going?
O that thou wert serious! Is not it a thing to be lamented, that
madness and folly should be in thy heart while thou livest, and after
that to go to the dead, when so much life stands before thee, and light
to see the way to it? (Eccl 9:3). Surely, men void of grace, and
possessed of carnal minds, must either think that sin is nothing, that
hell is easy, and that eternity is short; or else that whatever God has
said about the punishing of sinners, he will never do as he has said;
or that there is no sin, no God, no heaven, no hell, and so no good or
bad hereafter; or else they could not live as they do. But perhaps thou
presumest upon it, and sayest, I shall have peace, though I live so
sinful a life. Sinner, if this wicked thought be in thy heart, tell me
again, dost thou thus think in earnest? Canst thou imagine thou shalt
at the day of account out-face God, or make him believe thou wast what
thou wast not? or that when the gate of mercy is shut up in wrath, he
will at thy pleasure, and to the reversing of his own counsel, open it
again to thee? Why shall thy deceived heart turn thee aside, that thou
canst not deliver thy soul, ‘nor say, Is there not a lie in my right
hand?’ (Isa 44:20).
FOOTNOTES:
[1] The titles to the Psalms have puzzled all the commentators. Bunyan
follows Luther; who adds, that the title to the Psalms of Degrees does
not pertain to any doctrine, but only to the ceremony of the singers.
Ainsworth applies it to the place or tone of voice of the singers, or
to a special excellency of the Psalm. Calmet and Bishop Horsley
consider that the title refers to the progress of the soul towards
eternal felicity, ascending by degrees. Watford imagines that these
Psalms were written or selected to be sung on the ascent of the Jews
from the captivity in Babylon. Luther wisely concludes that the
Christian has only to do with the brief and very notable doctrine
contained in these fifteen steps or degrees.—Ed.
[2] ‘The hither,’ or nearest end; now obsolete.—Ed.
[3] When Diabolus, in the Holy War, marched against Mansoul, his
infernal drum affrighted the backsliding Mansoul with its roaring.
‘This, to speak truth, was amazingly hideous to hear; it frighted all
men seven miles round.’ This drum was beat every night, and ‘when the
drum did go, behold darkness and sorrow over Mansoul; the light was
darkened in the heaven thereof, no noise was ever heard upon earth more
terrible; Mansoul trembled, and looked to be swallowed up.’ This awful
alarm—this terrible drum—is a want of a good hope through faith, which
purifieth the heart.—Ed.
[4] How comforting is that declaration of the Holy Spirit, ‘For now we
see through a glass darkly, but then face to face’! however we may have
had a glimpse of glory to strengthen us in the way. This revelation was
through one who had been ‘caught up into paradise,’ and who had
‘abundance of revelations,’ so great that it was needful for him to
have ‘a thorn in the flesh,’ to keep him humble. Blessed is Israel’s
‘Hope’ of happiness, inconceivable and eternal.—Ed.
[5] See the marginal reading to this text.—Ed.
[6] Ecclesiastical writers, previous to Bunyan’s time, made an
hierarchy of nine orders of celestial spirits, viz., seraphim,
cherubim, thrones, dominions, virtues, powers, principalities,
archangels, and angels; agreeing with Bunyan as to the angels being the
lowest order in these celestial hierarchies. The angels are ministering
spirits. May not the glorified saints become angels? Who was that angel
who said to John, ‘I and thy fellow-servant, and of thy brethren the
prophets’ (Rev 22:9).—Ed.
[7] This is a striking illustration. Fear ‘makes us question our right
to the world to come,’ and nails us to the earth; but it is sin which
clenches the nail, and makes us cry, O wretched man that I am! who can
deliver me? Poor Bunyan, in his Grace Abounding, mournfully illustrates
this fact.—Ed.
[8] In Bunyan’s days, persecution for conscience sake was more
extensive under the Protestant Church of England than it was even in
the fiery days of Mary. Tens of thousands fled to seek an asylum among
savages in America, who were not permitted to live among men worse than
savages in England. Thousands were immured in prisons, where many
hundreds perished, and with those who suffered a violent death received
the crown of martyrdom. Even now they that will live godly in Christ
Jesus, must submit to taunts, jeers, and reproaches. May we forget not
the Saviour’s comforting declaration, ‘Blessed are you when persecuted,
reviled, and spoken against falsely for my sake.’—Ed.
[9] This is the language of an eye-witness, and not a theory. Our
author had associated with every man in jail, whose bitter suffering,
and that of their families, tried the faith and patience of the saints,
and winnowed the church of formal professors.—Ed.
[10] Often have God’s saints rejoiced in tribulation, and, like
Stephen, when put to death with excruciating torments, have prayed for
their enemies. Bunyan’s fear was, when threatened to be hung for
preaching Christ, that he should make but ‘a scrabbling shift to
clamber up the ladder.’ He was, however, comforted with the hope that
his dying speech might be blessed to some of the spectators.—Grace
Abounding, Nos. 334, 335.—Ed.
[11] How forcibly does this remind us of the escape of the poor
doubting pilgrims from the castle of Giant Despair. The outer gate,
like that of the prison in which Peter was confined, was of iron (Acts
12:10). But Peter had a heavenly messenger as his guide, and faith was
in lively exercise, so that ‘the gate opened to them of his own
accord.’ ‘God cut the gates of iron in sunder’ (Psa 107:16). The
pilgrims lay for four days under dreadful sufferings, bordering on
black despair. He had overlooked or laid by the ‘key that doth go too
hard’; prayer brought it to his recollection, and he cried out, ‘What a
fool am I thus to be in a stinking dungeon, when I may as well walk at
liberty.’ He recollected the ‘key called promise,’ which will open ALL
the gates in Doubting Castle; and although the lock of that iron gate
went damnable hard, yet the key did open it, and the prisoners escaped;
see Grace Abounding, Nos 261-263. Fellow-pilgrims ‘look not over,’ nor
‘lay by,’ those keys that ‘go too hard,’ the prayerful use of which may
save us much bitter dejection and gloomy doubts.—Ed.
[12] The murder of Sir E. Godfrey, and the fears of a Popish plot,
greatly alarmed the country at this time. The recollection of the
frightful atrocities committed by the Papists upon the unoffending and
unarmed Protestants in Ireland, led to the fears which are here so
forcibly, but naturally, expressed. Although we are here directed to
the sole ground of hope in the spiritual warfare, yet doubtless, in
temporal things, Bunyan felt the necessity of human agency. Had he
lived to witness the punishment inflicted on these murderers by William
III, he would have owned with gratitude the services rendered to the
nation by that warlike king and his brave parliament.—Ed.
[13] How infinite is the condescension of Jehovah to enter into such a
relationship with every member of his mystical body, the church. ‘Thy
Maker is thy husband, the Lord of Hosts is his name’ (Isa 14:5). Surely
it hath not entered into the heart of man to conceive the riches of
that endowment, the magnificence of that estate.—Ed.
[14] Beware lest an evil heart, and Satan’s devices, lead us to
idolatry. All our ideas of God must be formed and governed by his
revelation of himself in his Word.—Ed.
[15] Gospellers was the nick-name for those who loved the gospel at the
Reformation, as Puritan or Methodist in a later age.—Ed.
[16] These are solemn and bitter truths. While the public assembly is
at times the gate of heaven to the soul, sincerity is better evidenced
by heart-wrestling with God in private. No duty draws down such
blessings from heaven, nor has greater opposition from Satan, than
earnest closet prayer. While it humbles the soul before God, it excites
our zeal in good works and a heavenly conduct towards man.—Ed.
[17] ‘For whom the Lord loveth, he chasteneth, and scourgeth every son
whom he receiveth’ (Heb 12:6,7).—Ed.
[18] In Popish times, the poor wretchedly and lazily depended upon the
alms of the rich, which were especially bestowed at a funeral, to buy
their prayers for the repose of the soul; and at wedding, for a
blessing on the newly-married couple. Happily for them they are now
taught, by gospel light, to depend, under God, upon their honest
exertions to produce the means of existence and enjoyment, as the most
valuable class of society.—Ed.
[19] Bunyan had felt all this. ‘Alas!’ says he, ‘I could neither hear
Christ, nor see him, nor feel him, nor savour any of his things; I was
driven with a tempest, my heart would be unclean, the Canaanites would
come into the land.’—Grace Abounding, No. 78.—Ed.
[20] See 2 Samuel 2:23, 3:27. To smite under the fifth rib is to give a
mortal blow.—Ed.
[21] Human laws we must obey, unless they infringe upon the prerogative
of God and upon conscience; to such we must refuse obedience, and count
it an honour to suffer as Daniel and the Hebrew youths. These laws we
may strive to get repealed or amended; but the laws of God are
immutable and eternal—they must be obeyed, or we perish.—Ed.
[22] How striking an exemplification is this of our utter helplessness
and the unbounded love of God. O my soul, it is impossible to number or
recollect all his mercies, but take heed lest thou forget them all.—Ed.
[23] The reader will easily understand this passage if he considers
‘these folks’ to mean those who were deterred from making a public
profession of faith, by the fear of ‘the enemies,’ or persecutors,
properly called the devil’s scarecrows. ‘Today,’ refers to the time in
which this encouraging treatise was written. Then persecutors and
informers were let loose upon the churches, like a swarm of locusts.
Many folks were terrified, and much defection prevailed. But for such a
time God prepared Bunyan, Baxter, Owen, Howe, and many others of equal
piety. Thus, when the enemy cometh in like a flood, the Spirit of the
Lord shall lift up a standard against him.—Ed.
[24] The word ‘virtuous’ is now very rarely used in this sense; it
means, ‘efficacious by inherent qualities,’ or having great or powerful
properties, as, ‘By virtue of our Lord’s intercession’; see Imperial
Dictionary.—Ed.
[25] ‘Tang’; a strong sense, flavour, or relish.—Ed.
[26] ‘O the unthought of imaginations, frights, fears, and terrors that
are affected by a thorough application of guilt, yielded to
desperation! This is the man that hath his dwelling among the
tombs.’—Bunyan’s experience in Grace Abounding, No. 185.—Ed.
[27] This is not merely an exhortation to diligence in the Christian
calling, but it is meant to convey to all the certain fact, that the
prayer of faith in the merits of the Redeemer will and must be followed
by renewed speed in running the race that is set before us.—Ed.
[28] There is something about the word blood at which the mind recoils,
as if intended to impress upon us the evils of sin and its awful
punishment—the death, spiritual and eternal, of the sinner. ‘Without
shedding of blood is no remission.’ Blessed are those who were in
Christ when his precious blood was shed as an atoning sacrifice.—Ed.
[29] See the character of Ignorance in the Pilgrim’s Progress.—Ed.
[30] The words are, ‘In the name of God, gracious and merciful,’ before
each of the 114 chapters of which Alcoran consists.—Ed.
[31] No service on the part of those who are out of Christ, can be
accepted (Prov 15:8). We are accepted IN the Beloved (Eph 1:6).—Ed.
[32] One who justifies himself; the self-righteous. The word is only
used by religious writers, and never now.—Ed.
[33] What is this to me, O law, that thou accusest me, and sayest that
I have committed many sins? Indeed, I grant that I have committed many
sins, yea, and still do commit sins daily without number. This toucheth
me nothing. Thou talkest to me in vain. I am dead unto thee.—Luther. In
the person of his Surety, the believer has died, and paid the penalty
of the law. It can have no claim on him.—Ed.
[34] A proverbial saying, which means that all are alike, ‘there is no
one barrel better than another, the whole cargo is bad.’—Ed.
I WILL PRAY WITH THE SPIRIT AND WITH THE UNDERSTANDING ALSO-
OR,
A DISCOURSE TOUCHING PRAYER;
WHEREIN IS BRIEFLY DISCOVERED,
1. WHAT PRAYER IS. 2. WHAT IT IS TO PRAY WITH THE SPIRIT. 3. WHAT IT IS
TO PRAY WITH THE SPIRIT AND WITH THE UNDERSTANDING ALSO.
WRITTEN IN PRISON, 1662. PUBLISHED, 1663.
“For we know not what we should pray for as we ought:—the
Spirit—helpeth our infirmities” (Rom 8:26).
ADVERTISEMENT BY THE EDITOR.
There is no subject of more solemn importance to human happiness than
prayer. It is the only medium of intercourse with heaven. “It is that
language wherein a creature holds correspondence with his Creator; and
wherein the soul of a saint gets near to God, is entertained with great
delight, and, as it were, dwells with his heavenly Father.”1 God, when
manifest in the flesh, hath given us a solemn, sweeping declaration,
embracing all prayer—private, social, and public—at all times and
seasons, from the creation to the final consummation of all things—“God
is a Spirit, and they that worship him MUST WORSHIP HIM IN SPIRIT AND
IN TRUTH” (John 4:24).
The great enemy of souls, aided by the perverse state of the human
mind, has exhausted his ingenuity and malice to prevent the exercise of
this holy and delightful duty. His most successful effort has been to
keep the soul in that fatal lethargy, or death unto holiness, and
consequently unto prayer, into which it is plunged by Adam’s
transgression. Bunyan has some striking illustrations of Satan’s
devices to stifle prayer, in his history of the Holy War. When the
troops of Emmanuel besiege Mansoul, their great effort was to gain
“eargate” as a chief entrance to Mansoul, and at that important gate
there were placed, by order of Diabolous, “the Lord Will-be-will, who
made one old Mr. Prejudice, an angry and ill-conditioned fellow,
captain of that ward, and put under his power sixty men called Deafmen
to keep it,” and these were arrayed in the most excellent armour of
Diabolous, “A DUMB AND PRAYERLESS SPIRIT.” Nothing but the irresistible
power of Emmanuel could have overcome these obstacles. He conquers and
reigns supreme, and Mansoul becomes happy; prayer without ceasing
enables the new-born man to breathe the celestial atmosphere. At length
Carnal Security interrupts and mars this happiness. The Redeemer
gradually withdraws. Satan assaults the soul with armies of doubts,
and, to prevent prayer, Diabolous “lands up Mouthgate with dirt.”2
Various efforts are made to send petitions, but the messengers make no
impression, until, in the extremity of the soul’s distress, two
acceptable messengers are found, not dwelling in palaces, but in “a
very mean cottage,”3 their names were “Desires Awake and Wet Eyes,”
illustrating the inspired words, “Thus saith the High and lofty One
that inhabiteth eternity, whose name is holy: I dwell—with him—that is
of a contrite and humble spirit” (Isa 57:15). By this we are taught the
utter worthlessness of depending upon the prayers of saints on earth,
or the glorified spirits of heaven. Our own prayers alone are availing.
Our own “Desires-awake” and “Wet-eyes,” our own aspirations after God,
our own deep repentance and sense of utter helplessness drives us to
the Saviour, through whom ALONE we can find access and adoption into
the family of our Father who is in heaven.