CHAPTER XX.

[WITHOUT GODLY REPENTANCE, THE WICKED MAN'S HOPE AND LIFE DIE

TOGETHER.]

Hence wicked men's hope is said to die, not before, but with them;

they give up the ghost together. And thus did Mr. Badman. His sins

and his hope went with him to the gate, but there his hope left

him, because he died there; but his sins went in with him, to be

a worm to gnaw him in conscience for ever and ever.

The opinion, therefore of the common people concerning this kind

of dying is frivolous and vain; for Mr. Badman died like a lamb,

or, as they call it, like a chrisom-child,[80] quietly and without

fear. I speak not this with reference to the struggling of nature

with death, but as to the struggling of the conscience with the

judgment of God. I know that nature will struggle with death. I

have seen a dog and sheep die hardly. And thus may a wicked man

do, because there is an antipathy betwixt nature and death. But

even while, even then, when death and nature are struggling for

mastery, the soul, the conscience, may be as besotted, as benumbed,

as senseless and ignorant of its miserable state, as the block

or bed on which the sick lies. And thus they may die like a

chrisom-child in show, but indeed like one who by the judgment of

God is bound over to eternal damnation; and that also by the same

judgment is kept from seeing what they are, and whither they are

going, till they plunge down among the flames.

And as it is a very great judgment of God on wicked men that so

die, for it cuts them off from all possibility of repentance, and

so of salvation, so it is as great a judgment upon those that are

their companions that survive them, for by the manner of their

death, they dying so quietly, so like unto chrisom-children,

as they call it, they are hardened, and take courage to go on in

their course.

For comparing their life with their death, their sinful, cursed

lives, with their childlike, lamblike death, they think that all

is well, that no damnation is happened to them; though they lived

like devils incarnate, yet they died like harmless ones. there was

no whirlwind, no tempest, no band or plague in their death. They

died as quietly as the most godly of them all, and had as great

faith and hope of salvation, and would talk as boldly of salvation

as if they had assurance of it. But as was their hope in life,

so was their death; their hope was without trial, because it was

none of God's working, and their death was without molestation,

because so was the judgment of God concerning them.

But I say, at this their survivors take heart to tread their

steps, and to continue to live in the breach of the law of God;

yea, they carry it stately in their villainies; for so it follows

in the Psalm; 'There are no bands in their death, but their strength

is firm,' &c. 'therefore pride compasseth them,' the survivors,

'about as a chain, violence covereth them as a garment' (Psa

73:6). Therefore they take courage to do evil, therefore they pride

themselves in their iniquity. Therefore, wherefore? Why, because

their fellows died, after they had lived long in a most profane

and wicked life, as quietly and as like to lambs as if they had

been innocent.

Yea, they are bold, by seeing this, to conclude that God either

does not, or will not, take notice of their sins. They 'speak

wickedly, and speak loftily' (Psa 73:8). They speak wickedly of

sin, for that they make it better than by the Word it is pronounced

to be. They speak wickedly concerning oppression that they commend,

and count it a prudent act. They also speak loftily. 'They set

their mouth against the heavens,' &c. 'And they say, How doth God

know? and is there knowledge in the Most High?' (Psa 73:11). And

all this, so far as I can see, ariseth in their hearts from the

beholding of the quiet and lamblike death of their companions.

'Behold these are the ungodly who prosper in the world,' that is,

by wicked ways; 'they increase in riches' (Psa 73:12).

This therefore is a great judgment of God, both upon that man that

dieth in his sins, and also upon his companion that beholdeth him

so to die. He sinneth, he dieth in his sins, and yet dieth quietly.

What shall his companion say to this? What judgment shall he make

how God will deal with him, by beholding the lamblike death of

his companion? Be sure he cannot, as from such a sight, say, Woe

be to me, for judgment is before him. He cannot gather that sin

is a dreadful and a bitter thing, by the childlike death of Mr.

Badman. But must rather, if he judgeth according to what he sees,

or according to his corrupted reason, conclude with the wicked

ones of old, that 'every one that doth evil is good in the sight

of the Lord, and he delighteth in them; or, Where is the God of

judgment?' (Mal 2:17).

Yea, this is enough to puzzle the wisest man. David himself was put

to a stand by beholding the quiet death of ungodly men. 'Verily,'

says he, 'I have cleansed my heart in vain, and washed my hands

in innocency' (Psa 73:13). They, to appearance, fare better by far

than I: 'Their eyes stand out with fatness,' they have more than

heart could wish. But all the day long have I been plagued, and

chastened every morning. This, I say, made David wonder, yea, and

Job and Jeremiah too. But he goeth into the sanctuary, and then

he understands their end, nor could he understand it before. 'I

went into the sanctuary of God.' What place was that? Why there

where he might inquire of God, and by him he resolved of this

matter; 'Then,' says he, 'understood I their end.' Then I saw that

thou hast 'set them in slippery places,' and that 'thou castedst

them down to destruction.' Castedst them down, that is, suddenly,

or, as the next words say, 'As in a moment they are utterly consumed

with terrors'; which terrors did not seize[81] them on their

sick-bed, for they had 'no bands' in their death. The terrors,

therefore, seized them there, where also they are holden in them for

ever. This he found out, I say, but not without great painfulness,

grief, and pricking in his reins; so deep, so hard, and so difficult

did he find it rightly to come to a determination in this matter.

And, indeed, this is a deep judgment of God towards ungodly sinners;

it is enough to stagger a whole world, only the godly that are in

the world have a sanctuary to go to, where the oracle and Word of

God is, by which his judgments, and a reason of many of them are

made known to, and understood by them.

ATTEN. Indeed this is a staggering dispensation. It is full of the

wisdom and anger of God. And I believe, as you have said, that it

is full of judgment to the world. Who would have imagined, that

had not known Mr. Badman, and yet had seen him die, but that he

had been a man of an holy life and conversation, since he died so

stilly, so quietly, so like a lamb or a chrisom-child? Would they

not, I say, have concluded that he was a righteous man? or that

if they had known him and his life, yet to see him die so quietly,

would they not have concluded that he had made his peace with God?

Nay farther, if some had known that he had died in his sins, and

yet that he had died so like a lamb, would they not have concluded

that either God doth not know our sins, or that he likes them; or

that he wants power, or will, or heart, or skill, to punish them;

since Mr. Badman himself went from a sinful life so quietly, so

peaceable, and so like a lamb as he did?

WISE. Without controversy, this is a heavy judgment of God upon

wicked men; one goes to hell in peace, another goes to hell in

trouble; one goes to hell, being sent thither by his own hands;

another goes to hell, being sent thither by the hand of his

companion; one goes thither with his eyes shut, and another goes

thither with his eyes open; one goes thither roaring, and another

goes thither boasting of heaven and happiness all the way he goes

(Job 21:23). One goes thither like Mr. Badman himself, and others

go thither as did his brethren. But above all, Mr. Badman's death,

as to the manner of dying, is the fullest of snares and traps to

wicked men; therefore, they that die as he are the greatest stumble

to the world. They go, and go, they go on peaceably from youth to

old age, and thence to the grave, and so to hell, without noise.

'They go as an ox goeth to the slaughter, or as a fool to the

correction of the stocks'; that is, both senselessly and securely.

O! but being come at the gates of hell. O! but when they see those

gates set open for them. O! but when they see that that is their

home, and that they must go in thither, then their peace and

quietness flies away for ever. Then they roar like lions, yell

like dragons, howl like dogs, and tremble at their judgment, as

do the devils themselves. O! when they see they must shoot the

gulf and throat of hell! when they shall see that hell hath shut

her ghastly jaws upon them, when they shall open their eyes and

find themselves within the belly and bowels of hell! Then they

will mourn, and weep, and hack, and gnash their teeth for pain.

But his must not be, or if it must, yet very rarely, till they

are gone out of the sight and hearing of those mortals whom they

do leave behind them alive in the world.

ATTEN. Well, my good neighbour Wiseman, I perceive that the sun

grows low, and that you have come to a conclusion with Mr. Badman's

life and death; and, therefore, I will take my leave of you. Only

first, let me tell you, I am glad that I have met with you to-day,

and that our hap was to fall in with Mr. Badman's state. I also

thank you for your freedom with me, in granting of me your reply

to all my questions. I would only beg your prayers that God will

give me much grace, that I may neither live nor die as did Mr.

Badman.

WISE. My good neighbour Attentive, I wish your welfare in soul

and body; and if aught that I have said of Mr. Badman's life and

death may be of benefit unto you, I shall be heartily glad; only

I desire you to thank God for it, and to pray heartily for me,

that I with you may be kept by the power of God through faith unto

salvation.

ATTEN. Amen. Farewell.

WISE. I wish you heartily farewell.

FOOTNOTES:

[1] Reynolds' preface to God's Revenge against Murder.

[2] Quirk, an artful or subtle evasion of a truthful home-thrust.--Ed.

[3] Butt, a mark set up to shoot at. 'Some are always exposed to

the wit and raillery of their well-wishers, pelted by friends and

foes, in a word, stand as butts.'--Spectator, No. 47.--Ed.

[4] The office of a Christian minister is like that of a king's

messenger, not only to comfort and reward the king's friends, but

to arrest his enemies. England was then overrun with the latter

'game.' Alas! there are too many of them now. May the revival of

this shot 'light upon many.'--Ed.

[5] 'Fire to the pan,' alluding to the mode of using fire-arms,

by applying a lighted match to the pan, before the fire-lock was

invented.--Ed.

[6] In the single combat of quarter-staff, he who held the best

end of the staff usually gained the victory.--Ed.

[7]: Pilgrim's Progress, Interpreter's House. This is a remarkable

illustration of a difficult part of the allegory--faithful admonitions

repaid by murderous revenge, but overcome by Christian courage.--Ed.

[8] 'The unrighteous shall not inherit the kingdom of God' (1 Cor

6:9). Instead of Christ, the Prince of peace, being theirs, the

prince of the power of the air is theirs; instead of the comforts

of the gospel, the curses of the law are theirs; instead of heaven,

hell is theirs and an exclusion from God and happiness for ever!

Sinner, think NOW on these things.--Mason.

[9]: These Scriptures have often been perverted to justify the

most cruel punishments inflicted on helpless children. The word

translated 'a rod,' is derived from the Hebrew verb 'to govern,'

and, as a noun, signifies a sceptre, a pen, or a staff, the emblems

of government. Brutal punishments, as practised in our army, navy,

and schools, are not only inhuman and indecent, but have one direct

tendency, that of hardening the mind and instilling a vindictive

ferocious disposition. After bringing up a very large family, who

are a blessing to their parents, I have yet to learn what part

of the human body was created to be beaten. There are infinitely

better modes of instructing, correcting, and governing children,

than that of bruising their flesh, or breaking their bones, or

even of a box on the ear.--Ed.

[10] Peculiarly awful are the denunciations of the Scriptures

against the crime of lying. The liar and the murderer are joined

together to receive the curse. 'Thou shalt destroy them that speak

lies--the man of blood and of deceit are abhorred of the Lord'

(Psa 5:6).

[11] The first edition has 'Saphhira and his wife.' It is not

noticed in the errata, but was corrected in the later copies.--Ed.

[12] The solemn importance of instilling right principles into

the mind, from the first dawn of reason, cannot be too strongly

enforced. Many a wretched midnight burglar commenced his career

of vice and folly by stealing fruit, followed by thieving anything

that he could HANDSOMELY. Pilfering, unless severely checked, is

a hotbed for the foulest crimes.--Ed.

[13] Poultry.--Ed.

[14] 'Gloating,' staring sulkily; or with an evil eye.--Ed.

[15] Point, a tag or metal point fixed on the end of a lace. Fox

narrates that a martyr, brought to the stake in his shirt, took a

point from his hose, and trussed in his shirt between his legs.--Ed.

[16]: 'Sin will at first, just like a beggar, crave One penny or one

halfpenny to have; And if you grant its first suit, 'twill aspire

From pence to pounds, and so will still mount higher To the whole

soul.'--Bunyan's Caution against Sin.

[17] Christian assemblies are the life, food, and nourishment of

our souls; consequently the forsaking of them, and the profanation

of the Sabbath, are usually the forerunners of apostacy.--Mason.

[18] Profane swearers use the language of hell before they arrive

at their awful destination. Were God to answer their imprecations

they would be miserable beyond conception. 'Because of swearing

the land mourneth.'--Ed.

[19] Profane cursing and swearing was awfully fashionable in Bunyan's

days. This led many pious persons to denounce oaths altogether;

and the time is fast coming when the world will agree with the

Quakers that an affirmation is the best test of truth. It is like

the controversy of the teetotallers; some who would be ashamed of

taking intoxicating liquors, except as medicine, will soon throw

such physics to the dogs or on the dunghill.--Ed.

[20] This is one of Bunyan's home-thrusts at Popery. Classing the

mass, our lady-saints, and beasts, among the idols or objects of

divine worship. He omits an oath very common among Irish labourers,

which much puzzled me when a boy, 'bloodunoons,' meaning the

bleeding wounds of the Saviour. How thankful ought we to be that,

in our days, profane swearing stamps, upon any one who uses it,

the character of a blackguard.--ED

[21] Out of public view--obscure, contemptible. See Imperial

Dictionary.--Ed.

[22] Thank Heaven such enormous brutalities have fled before the

benign enlightening influence of the gospel. To suffocate a man,

in order to drive out an imaginary evil spirit, was like the

popular trial for witchcraft. The poor woman, if cross, and old,

and ugly, her hands and legs being tied together, was thrown into

deep water; if she floated, it was a proof of guilt to hang her,

if she sunk and was drowned, she was declared to be innocent!--Ed.

[23] Parallels to these important proverbs are found in all languages

derived from the Hebrew. 'There is nothing hid from God,' and

'There is nothing hid that shall not be known' (Jer 32; Matt 10).

In French, 'Leo murailles ont des oreilles--Walls have ears.'

Shakespeare, alluding to a servant bringing in a pitcher, as

a pretence to enable her to overhear a conversation, uses this

proverb, 'pitchers have ears and I have many servants.' May that

solemn truth be impressed upon every heart, that however screened

from human observation, 'Thou God seest me.'--Ed.

[24] No period in English history was so notorious for the publication

of immoral books, calculated to debauch the mind, as the reign of

Charles II. It must have been more painfully conspicuous to Bunyan,

who had lived under the moral discipline of the Commonwealth.--Ed.

[25]: From __________ chief, 'my worthy arch and patron.'--King

Lear; or from the Teutonic 'arg,' a rogue. It usually denotes

roguish, knavish, sly, artful.--Ed.

[26] This is one among a multitude of proofs of the popularity

and high esteem in which Bunyan was held, even while a prisoner

for Christ's sake.--Ed.

[27] Reader, bless God that you live in a happier day than that

of Bunyan. The reign of Charles II was pre-eminently distinguished

for licentiousness and debauchery. Still there were some who

crucified the flesh, with its lusts, and held every obscene word

in detestation and abhorrence; because it is written 'be ye holy,

for I am holy.' Such must have sorely dazzled the owls of debauchery.

Can we wonder that they tormented and imprisoned them?--Ed.

[28] How often is suicide committed without poison, suffocation,

the knife, or firearms. About forty years ago one of my neighbours

was told by his doctor that, unless he gave up the bottle, it would

send him into another world. He called his servant and ordered

wine, saying, I had rather die than give up all my enjoyments. In

about six months I saw his splendid funeral.--Ed.

[29] The remorse and stings of conscience seducers will feel in

the next life, for being the instruments of so much wickedness

and desolation in others, will prove to them a thousand hells.--Mason.

[30] Ungodly, Christless, prayerless families are little hells--filthy

fountains, whose waters cast up mire and dirt; they are the blind

and willing captives of sin and Satan, going down to the chambers

of death and endless despair.--Ed.

[31] 'In grain,' material dyed before it is manufactured, so that

every grain receives the colour, which becomes indelible.--Ed.

[32] By 'a piece of money' is here meant two hundred pounds. It

probably means a portion or piece of his fortune.--Ed.

[33] From the Anglo-Saxon 'Eggian,' to incite, urge.--Ed.

[34] The Genevan or Puritan version of this passage is very striking:

'he that feedeth the gluttons, shameth his father.'--Ed.

[35] This is one of the numerous passages of Holy Writ which are

more expressive without than with the words supplied in italics:

women are not exempt from the 'rags' which must ever follow

drowsiness.--Ed.

[36] 'Glout,' to pout or look sulky; obsolete.--Ed.

[37] This is one of the hardest lessons a disciple has to learn

in the school of Christ; not to hate the sinner, but the sin;

especially under circumstances of such cruel deception.--Ed.

[38] Mixed, impure.

''Tis true, the cause is in the lurch

Between the right and mongrel church.'--Hudibras.--Ed.

[39] Such were the sound reasons which animated the martyrs to

resist unjust human laws, interfering with or directing the mode

of divine worship; and such are the reasons which prevent conformity

to national religions, to the payment of church rates, and similar

ungodly impositions.--Ed.

[40] The Quakers braved the storm, met in public, and appeared

to court persecution. Not so the Baptists; they met in woods and

caves, and with such secrecy that it was not possible to detect

them, unless by an informer. William Penn taunted them in these

words: 'they resolve to keep their old haunt of creeping into

garrets, cheese-lofts, coalholes, and such like nice walks.' And

so would I, rather than be disturbed by constables.--Ed.

[41] Sink them is an unusual kind of oath, wishing that body or

mind might be depressed. Shakespeare uses the word in reference

to mental suffering: 'If I have a conscience, let it sink me.'--Ed.

[42] Noddy, a simpleton; see Imperial Dictionary.--Ed.

[43] Fraudulent bankruptcy is a sore and prevailing evil. It is

thieving under the protection of the law. How many live in state,

until their creditors get a few shillings in the pound, and the

bankrupt gets the curse of God upon his soul!--Ed.

[44] Quean, a slut, a strumpet; see Imperial Dictionary.--Ed.

[45] Witness the shepherd boy's song in the Pilgrim:--

He that is down need fear no fall,

He that is low, no pride;

He that is humble ever shall

Have God to be his guide.

This poor boy, in his very mean clothes, carried more heart's ease

in his bosom, than he that was clad in silk and velvet.--Ed.

[46] For this use of the word lap, see Proverbs 16:33.--Ed.

[47] In the reign of Edward II, the price of provisions was

regulated by Act of Parliament. Twenty-four eggs were ordered to

be sold for one penny, but the penny of that period contained as

much silver as the threepenny piece of Bunyan's, and of our time.

I have bought, within the last forty years, the finest eggs at

four a penny in Normandy.--Ed.

[48] 'Slither,' slippery, deceitful; obsolete, except in

Lincolnshire.--Ed.

[49] Purses were worn, in Bunyan's time, hanging to the girdle, or

slung over the shoulder, as they now are in some parts of Germany.

A pickpocket was then called 'a cut-purse.'--Ed.

[50] Many ecclesiastical instruments of terror, spoliation, and

death, began with, 'In the name of God. Amen.' That sacred name has

been, and now is, awfully profaned and prostituted to the vilest

purposes.--Ed.

[51] This is a sad mistake; such getting is a curse: 'Cursed is

the deceiver': 'I will curse your blessings,' saith Jehovah by

his prophet Malachi.--Ed.

[52] Modern editors, not so well aware as Bunyan of the value of

tar as a medicine for sheep, altered the word to ship. A halfpenny

worth of tar will serve a sheep, but not a ship.--Ed.

[53] This was attempted when Bunyan was released from his cruel

imprisonment by the King's pardon, which one instrument included

the names of nearly five hundred suffers; and because the fees

upon a pardon were twenty pounds, 'the covetous clerks did strive

to exact upon us,' says Whitehead, 'by demanding that sum upon

every name.' Further application to the King put an end to this

exaction.--Ed.

[54] When the labourer's wages were eightpence or tenpence per

day, in 1683, wheat averaged forty-five shillings per quarter.

How comparatively happy is the present state of our agricultural

labourers; and so would be that of the farmer, if rent was as low

now as it was at that period.--Ed.

[55] To lie at catch, to watch for an opportunity to take an unfair

advantage. See the conversation between Faithful and Talkative in

the Pilgrim's Progress.--Ed.

[56] Augustine had so strong a sense of fair dealing, that when

a bookseller asked for a book far less than it was worth, he,

of his own accord, gave him the full value thereof!! See Clark's

Looking-glass, edit. 1657.--Ed.

[57] 'Fondness,' an inordinate desire to possess. 'I have such a

fond fantasy of my own.'--Sir. T. More.--Ed.

[58] Cheating, either in quality, weight, or price of commodities,

is not common in Mahometan countries, where the punishment is very

severe; that of nailing the dealer's ears to his door-posts. It

is a foul disgrace to Christian countries that these crimes are

so common.--Ed.

[59] Malapert, dexterous in evil-speaking. 'It is blasphemous to

say that God will not hear us for our presumptuous malapertness

unless we invoke the saints.'--Tyndale.

[60] This is a phrase in heraldry to signify that the armorial

bearings are marked with some sign of disgrace. Thus John de Aveones

having reviled his mother in the King's presence, he ordered that

the tongue and claw of the lion which he bore in his arms should

be defaced. In many cases a baton is inserted as a mark of

illegitimacy.--Ed.

[61] From a fine Persian drawing in the editor's cabinet, it

appears that the nose jewel lies on the right cheek, and is fixed

by a ring cut through to form a spring; one edge of the cut going

inside, and the other meeting outside the nostril, so as to be

readily removed as occasion required.--Ed.

[62] An attempt at something new, a foolish innovation, generally

used with the word new; as, 'In holiday gown, and my new fangled

hat.'--Cunningham.--Ed.

[63] A tuft of hair worn on a man's forehead, or a projecting

conspicuous part of the women's caps worn by the fashionables of

that time.--Ed.

[64] No one, except he has blown a ram's horn, or attended the

Jewish ceremony of the New-year, Tizri 1 (Sept.), can imagine the

miserable sounding of a ram's horn. Bunyan, with all his powers and

popularity, was, to an extraordinarily degree, 'a humble man.'--Ed.

[65] A professor of Christianity who indulges in sin, is the worst

of Atheists. Such conduct is practical hypocrisy and Atheism.--Ed.

[66] The general opinion, to a late period, was, that the frog

or toad was poisonous. Bartolomeus calls the frog 'venomous,' and

that in proportion to the number of his spots. Bunyan, who was

far in advance of his age, throws a doubt upon it, by the words

'as we say.'--Ed.

[67] Outward reformation without inward grace is like washing a

sow, which you may make clean, but never can make cleanly; it will

soon return to the mire, and delight in filth more than ever.--Mason.

[68] Mr. Clark relates this singular story on the authority of

'Disci de Temp.' The writers in the Middle Ages are full of such

narrations; see especially the first English book of homilies

called The Festival.--Ed.

[69] Clark's authority for this account is Beard's Theatre of God's

Judgments.--Ed.

[70] See the account of an Atheist in his pride in Pilgrim's

Progress and notes.

[71] To let, prevent, or hinder. See Isaiah 43:13.--Ed.

[72] Terms of endearment: thus Shakespeare, in Henry IV, represents

the hostess calling her maid, Doll Tear-sheet, sweet-heart. It is

now more restricted to lovers while courting.--Ed.

[73] Uncertain was the liberty occasionally enjoyed by our pilgrim

forefathers, who were always expecting 'troublesome times.' We

ought to be more thankful for the mercies we enjoy; and to pray

that the state may soon equally recognize and cherish every good

subject, without reference to sect, or authorizing persecution.--Ed.

[74] The noble was a gold coin of Henry VIII; value six shillings

and eightpence.--Ed.

[75] Bunyan's allegorical spirit appears in nearly all his

writings. Diseases lay their heads together to bring Badman to the

grave, making Consumption their captain or leader of these men of

death.--Ed.

[76] 'Haunt,' an Anglo-Norman word. Custom, practice; more commonly

used as a verb, to haunt, or frequently visit.--Ed.

[77] An old tippling custom, more honoured in the breach than in

the observance.--Ed.

[78] The dialogues between Hopeful and Christian in Doubting Castle

admirably prove the wickedness of suicide. The unlettered tinker

triumphs over all the subtleties of the Dean of St. Paul's. See

Pilgrim's Progress.--Ed.

[79] This is the most awful of all delusions. It is exemplified

in the character of Ignorance, in the Pilgrim's Progress, who was

ferried over death by Vain Confidence, but found 'that there was

a way to hell, even from the gates of heaven.'--Ed.

[80] Chrisom is a consecrated unguent, or oil, used in the baptism

of infants in the Romish Church. It is prepared with great ceremony

on Holy Thursday. A linen cloth anointed with this oil, called a

chrisom cloth, is laid upon the baby's face. If it dies within a

month after these ceremonies, it was called a chrisom child. These

incantations and charms are supposed to have power to save its

soul, and ease the pains of death. Bishop Jeremy Taylor mentions

the phantasms that make a chrisom child to smile at death. Holy

Dying, chap. i., sect. 2.--Ed.

[81] These two words are 'cease' and 'ceased' in the first edition;

they were corrected to 'seize' and 'seized' in Bunyan's second

edition.--Ed.

***

A Few Sighs From Hell;

or,

The Groans of the Damned Soul:

or, An Exposition of those Words in the Sixteenth of Luke, Concerning

the Rich Man and the Beggar

WHEREIN IS DISCOVERED THE LAMENTABLE STATE OF THE DAMNED; THEIR

CRIES, THEIR DESIRES IN THEIR DISTRESSES, WITH THE DETERMINATION

OF GOD UPON THEM. A GOOD WARNING WORD TO SINNERS, BOTH OLD AND

YOUNG, TO TAKE INTO CONSIDERATION BETIMES, AND TO SEEK, BY FAITH

IN JESUS CHRIST, TO AVOID, LEST THEY COME INTO THE SAME PLACE OF

TORMENT.

Also, a Brief Discourse touching the profitableness of the Scriptures

for our instruction in the way of righteousness, according to the

tendency of the said parable.

BY THAT POOR AND CONTEMPTIBLE SERVANT OF JESUS CHRIST, JOHN BUNYAN.

'The wicked shall be tuned into hell, and all the nations that

forget God.'--Psalm 9:17

'And whosoever was not found written in the book of life was cast

into the lake of fire.'--Revelation 20:15

London: Printed by Ralph Wood, for M. Wright, at the King's Head

in the Old Bailey, 1658.[1]

ADVERTISEMENT BY THE EDITOR

How awful is that cry of anguish which has reached us from beyond

the tomb, even from the infernal realms, and on which Bunyan,

with his singular and rare ability, fixes our attention. It is

the voice of one who had received his good things in this fleeting

life; who had fared sumptuously every day, without providing for

eternity, and now cries for a drop of water to cool his parched

tongue. Plunged into unutterable, inconceivable, and eternal

torments, he pleads that the poor afflicted beggar, who had lain

at his gate, might be sent from the dead to warn his relatives,

that they might escape, and not aggravate his misery, by upbraiding

him as a cause of their destruction, by having neglected to set

them a pious example. He knows that there is no hope for his own

wretched soul, and expresses no wish that his family should pay

for masses to ease his pangs. No, such tomfooleries are limited to

this insane world. His poor request is one drop of water, and a

warning messenger to his relatives. The answer is most decisive--there

is a great, an eternal gulf fixed--none can pass between heaven

and hell; and as to your father's house, 'They have Moses and

the prophets'; and now it may be added, They have Jesus and his

apostles; if they hear not them, 'neither will they be persuaded

though one rose from the dead.' No; if Isaiah, with his mighty

eloquence, again appeared among mortals, again would his cry

be heard, 'Who hath believed our report?' 'What! seek the living

among the dead? To the law, and to the testimony, saith God.'

Reader, these are solemn realities. He who came from the unseen

world--from the bosom of the Father--reveals them unto us. O!

that we may not mistake that voice for thunder, which called upon

a trembling world to 'HEAR HIM.'

The rich man personates all the thoughtless and uncoverted who die

in their sins, his wealth can neither bribe death nor hell; he is

stricken, and descends to misery with the bitter, but unavailing

regret of having neglected the great salvation. He had taken no

personal, prayerful pains to search the sacred Scriptures for himself;

he had disobeyed the gospel, lived in revelry, and carelessness

of his soul; he had ploughed iniquity and sown wickedness, and

reaps the same. 'By the blast of God he perishes, and is consumed

by the breath of his nostrils.' 'They have sown the wind, and

they shall reap the whirlwind.'

The opinion universally prevails, although the voice of infinite

wisdom has declared it false, that miracles, or a messenger from

the invisible world could awake the dead in sin. The world's eyes

are shut, and its ears are stopped from seeing and hearing that

most illustrious celestial messenger of mercy--'God manifest in

the flesh'--who still speaks to us in his words. He revealed, and

he alone could have revealed, these solemn, these heart-stirring

facts--He performed the most astonishing miracles--His doctrines

were truth--He required holiness of life to fit the soul for heaven;

therefore He was despised, tortured, murdered. In the face of all

this, the poor wretch cries, 'send Lazarus.' What refined cruelty!

He had borne the cross and received the crown. Uncrown him, and

send him back to lie at my brother's gate, and if he dares to tell

him the truth, that my soul was in hell, even while the splendid

funeral was carrying my body to the tomb, he will hurry him to

death. Poor fool! are not thy kindred as hardened as thou wast?

Send Lazarus from the dead! That, as Bunyan justly says, would

be to make a new Bible, to improve the finished salvation. No,

if they will not hear Moses and the prophets, our Lord and his

apostles, they must all likewise perish. This is a very meagre

outline of this solemn treatise; it is full of striking illustrations,

eminently calculated to arouse the thoughtless, and to convey

solid instruction to the thoughtful.

This was the third volume that Bunyan published, and, with modest

timidity, he shelters himself under a strong recommendatory preface

by his pastor, who, in the Grace Abounding, he calls 'holy Mr.

Gifford.' So popular was it, as to pass through nine editions in

the author's lifetime.[2] The preface, by John Gifford, was printed

only with the first edition. As it gives a very interesting account

of Bunyan, and his early labours in the ministry, which has never

been noticed by any of his biographers, and is extremely rare,

it is here reprinted from a fine copy in the British Museum, and

must prove interesting to every admirer of John Bunyan. I close

with two short extracts--may they leave an abiding impression upon

our minds. 'God will have a time to meet with them that now do

not seek after him.' 'O! regard, regard, for the judgment day is

at hand, the graves are ready to fly open, the trumpet is near

the sounding, the sentence will ere long be passed, and then,' it

will be seen whether we belong to the class of Dives, who preferred

the world, or to that of Lazarus, who preferred Christ; and then,

O then! time cannot be recalled.

GEO. OFFOR.

PREFACE, BY THE REV. JOHN GIFFORD,

PASTOR OF THE CHURCH OF CHRIST AT BEDFORD, OF WHICH JOHN BUNYAN

WAS A MEMBER.

TO THE READER.

It is sad to see how the most of men neglect their precious souls,

turning their backs upon the glorious gospel, and little minding

a crucified Jesus, when, in the meanwhile, their bodies are well

provided for, their estates much regarded, and the things of this

present life are highly prized, as if the darling was of less value

than a clod of earth; an immortal soul, than a perishing body; a

precious Saviour, than unsatisfying creatures. Yea, though they

have been often wooed with gracious entreaties, glorious promises,

and fresh bleeding wounds, to make choice of the better part, that

shall never be taken from them; yet, alas! such influence hath

this world, and the pleasures of it, and such is the blindness

of their understandings, that they continue still to hunt after

those things which cannot profit, nor be a help to them in the

worst hour. Yea, that will prove no better than poison to their

souls, and refuse that would be (if embraced) their happiness here,

and their glory hereafter. Such a strange stupidity hath seized

upon the hearts of men, that they will venture the loss of their

immortal souls for a few dying comforts, and will expose themselves

to endless misery for a moment's mirth, and short-lived pleasures.

But, certainly, a barn well fraught, a bag well filled, a back

well clothed, and a body well fed, will prove but poor comforts

when men come to die, when death shall not only separate their

souls from their bodies, but both from their comforts. What will

it then avail them that they have gained much? Or what will they

give in exchange for their souls? Be wise, then (O reader, to

whose sight this may come), before it be too late, and thou repent,

when repentance shall be hid from thine eyes; also it will be as

a dagger to thine heart one day, to remember what a Christ, what

a soul, what a heaven thou hast lost for a few pleasures, a little

mirth, a short enjoyment of this present world; yea, and that

after many warnings against many reproofs, and, notwithstanding

the many tenders of a full Christ, instead of those empty vanities

which thy soul closed with, hunted after, and would by no means

be persuaded to part withal. No, but thou wouldst take thy time,

and swim in this world's delights, though thy soul thereby was

drowned in perdition and destruction (1 Tim 6:9). True, few there

are that will be persuaded that this course they take, though their

daily conversations do bear witness to it; for how much time is

spent, and how much care is the hearts of men filled withal, after

attaining, keeping, and increasing these things? And how seldom

do they trouble their heads, to have their minds taken up with

thoughts of the better? Cumbering themselves with many things, but

wholly neglecting the one thing necessary; yea, whereby do they

measure their own or other men's happiness, but by the large

incomes of this world's good, accounting this the greatest, if not

the only blessedness, to have their corn, wine, and oil increase

in abundance, and reckoning those that are most serious about, and

earnest after the world to come, men of foolish spirits, giddy

brains, and worthy to be branded in the forehead for simple deluded

ones. But surely he is the most fool that will be one at last; and

he that God calls so (Luke 12:20) will pass for one in the end;

yea, within a short time, they themselves shall change their notes.

Ask the rich man spoken of in the ensuing treatise, who was the

fool--he or Lazarus? and he will soon resolve the question, that

he now sees, and by woeful experience finds (whatsoever his former

thoughts were), that he, not Lazarus, was the silly deluded one;

for he, fool-like, preferred the worse things before the better,

and refused that which once might have been had; but now he hath

slipped the time, it cannot be gained, when this poor man, knowing

the day of his visitation, was making sure of that glory which he

now enjoys, and shall enjoy for evermore. So that in this parable

(if I may so call it) thou shalt find that Scripture confirmed,

'That the triumphing of the wicked is short' (Job 20:5). Together

with that, 'That the temptations (or afflictions) of the righteous,

which cause heaviness, are but for a season' (1 Peter 1:6). And

in this treatise, both of these are largely opened and explained.

Behold, here a rich man clothed in silks, fed with delicates, and

faring deliciously every day; but look a little farther, and lo!

this man clothed with vengeance, roaring under torments, and earnestly

begging for a drop of water to cool his tongue; a sad change. On

the other hand, here thou shalt see a poor, but a gracious man,

with a pinched belly, naked back, and running sores, begging at

the rich man's gate for a morsel to feed his belly, a sad state,

yet but short; for look again, and behold this beggar gloriously

carried, as in a chariot of triumph, by the angels into Abraham's

bosom, shining in glory, clothed with beautiful garments, and

his soul set down with Abraham, Isaac, and Jacob, in the kingdom

of the Father; his rags are gone, his sores healed, and his soul

filled with joy unspeakable, and full of glory; the one carried

not his costly fare, and his gorgeous apparel with him into hell;

nor the other his coarse diet, mouldy bread, filthy rags, and

ulcerous body into heaven; but the happiness of the one, and the

misery of the other, took their leaves at the grave; the worldly

man's portion was but for his life, and the godly man's afflictions

lasted no longer; 'For mark the perfect, and behold the upright,

for the end of that man is peace; but the end of the wicked shall

be cut off' (Psa 37:37,38). His present comforts, his future hopes,

and his cursed soul together; yea, though he lives many days, and

rejoices in them all, yet the days of darkness will overtake him,

and his eye shall see no more good; in his life time he enjoyed

his good things, and, at the hour of death, legions of devils

will beset him, innumerable evils will befal him; and then shall

he pay full dear for all the pleasures of sin, that have carried

away his heart from closing with, and following the Lord in the

day of his prosperity. Ungodly men, because they feel no changes

now, they fear none hereafter, but flatter themselves with dying

as the godly, though their life is consumed in wickedness, and

their strength in providing for and satisfying the lusts of the

flesh. But as it fared with wicked Balaam, so shall it fare with

these, and their vain hopes will prove a feeding upon ashes through

their deceived heart, that hath turned them aside (Isa 44:20). 'For

they that sow to the flesh, shall of the flesh reap corruption'

(Gal 6:8). 'And they that plough iniquity, and sow wickedness,

shall reap the same' (Job 4:8; Hosea 8:7). But they that sow to

the Spirit, shall of the Spirit reap life everlasting. Say ye then

to the righteous, 'It shall go well with him; however it goes

with him now, a few days will produce a happy change.' 'It shall

go well with him that feareth the Lord' (Eccl 8:12). Go on then, O

soul, thou that hast set thy face towards heaven, though the east

wind beats upon thee, and thou find trouble and sorrow; these shall

endure but for a night, joy will undoubtedly come in the morning;

besides those sweet visits thou shalt have from thy precious

Saviour, in this thy day of darkness, wait but a while, and thy

darkness shall be turned into light. 'When the light of the wicked

shall be put out, and the spark of his fire, wherewith he warmed

himself, shall not shine' (Job 18:5). 'Grudge not to see the wicked

prosper, and their steps washed with butter, but rather put on

bowels of mercy and pity, as the elect of God, knowing that they

are set in slippery places' (Psa 73:18). And their day is coming,

when fearful horror shall surprise them, and hell be opened to

receive them; nor yet be disquieted in thy mind, that troubles

and afflictions do beset thee round; for, as a worser thing is

reserved for them, so a better is prepared for thee. Do they drink

wine in bowls? and dost thou mingle thy tears with thy drink? Do

they live in pleasures, and spend their days in wealth? and dost

thou sigh and mourn in secret? Well, there is a cup for them in

the hand of the Lord, the wine whereof is red, and full of mixture,

which they must drink up the dregs (Psa 75:8). And the Lord hath

a bottle for thy tears (Psa 56:8). And a book for thy secret sighs,

and ere long thy brinish tears shall be turned into the sweetest

wine, which thou shalt drink new in the kingdom of the Father,

and thy secret sighs into glorious praises; when thy mouth shall

be filled with laughter, and thy eyes see the King in his glory.

Now, considering that these lines may be brought to the sight both

of the one sort and the other, I shall lay a few things before

the thought of each; and first to the worser sort.

First. Consider what an ill bargain thou wilt make, to sell thy

precious soul for short continuance in thy sins and pleasures. If

that man drives but an ill trade, who, to gain the world, should

lose his soul (Matt 16:26), then, certainly, thou art far worse that

sells thy soul for a very trifle. O it is pity that so precious a

thing should be parted withal, to be made a prey for the devouring

lion, for that which is worse than nothing! If they were branded

for desperate wretches that caused their children to pass through

the fire to Moloch, surely thou much more that gives thy soul to

devouring flames, to be fuel for the everlasting fire, upon so

unfit terms; what meanest thou, O man, to truck with the devils?

Is there no better merchandise to trade in than what comes from

hell, or out of the bowels of the earth? and to be had upon no

lower rates than thy immortal soul? Yes, surely the merchandise

of wisdom, which is better than the merchandise of silver, and

the gain thereof than fine gold (Prov 3:14, 8:19), is exposed to

sale (Rev 3:18), and to be had without money or price; and if thou

shouldest part with anything for it, it is such that it is better

to part withal than to keep. The wise merchant that sought a goodly

pearl, having found one, sold all that he had, not himself, not

his soul, and all that he sold was in itself not worth a farthing,

and yet obtained the pearl (Matt 13:45,46). Paul made the like

exchange when he threw away his own righteousness, which was

but rags, yea, filthy rags (Isa 64:6), and put on the garment of

salvation, and cast away to the dunghill that which was once his

gain, and won Christ (Phil 3:8). Thou needest not cast away thy

soul for puddle pleasures; behold the fountain of living water

is set open, and thou invited to it, to take and drink thy belly,

thy soul full, without price or money (Isa 55:2).

Secondly. Take a short (yet let it not be a slight) view of the

best of the things men prize so high, that for the love of, they

lose their souls: what are they? Even painted nothings, promising

vanities (like the apples of Sodom, fair to the eye, but

being touched, turn to dust; or like our mother Eve's, that had

a beautiful look, but, being tasted, brings forth death), which,

from the most part, have proved snares to the owners, and always

miserable comforters at the parting; they cannot satisfy in life,

for the more of these things are had, the more (with a disquieted

spirit) are they reached after, and what comes in serves but

to whet up the greedy unsatisfied appetite after more. The world

passeth away, and the lust thereof (1 John 2:17). Though most men

content themselves with these, yet it is not in these to satisfy

them, and had they but one glimpse of the world to come, one cranny

of light to discern the riches of Christ, and the least taste of

the pleasures that are at the right hand of God (Psa 16:11), they

would be as little satisfied without a share in them, as they are

now with what of worldly things they enjoy; much less can they

ease from pain at death. Clap a bag of gold (as one once did) to

thy sinking spirit, pained body, and tormented conscience, and

it can neither cheer up the one, nor appease the other, least of

all can they deliver from, or yield comfort after death; those

cannot serve as a bribe to death to pass thee by, nor yet bring

comfort to thy soul when thou art gone. The rich fool's large

crop and great increase could not procure one night's respite, nor

one moment's comfort. Besides, God regards them so little, that

frequently he gives the largest share of them to whom he hateth

most (Psa 17:14), and the least to them who are the excellent in

the earth, in whom his soul delights, although he hath made them

heirs of the kingdom (James 2:5). Yet doth he bestow such a small

portion of these worldly things upon them, hereby declaring to

all how little he sets by those things which most set so much by,

and to draw up our hearts, minds, and affections to the things

above; yea, His own Son that he appointed heir of all things (Heb

1:2) shall come forth neither of rich kindred, nor attended with

gallants, nor yet accoutered with the world's glory, but in a low,

mean, and abject condition, at whose birth a manger received him;

and through his life sorrows, wants, and sufferings did attend,

and at the end a shameful death, in the world's esteem, befals

him, and by all this he shows his contempt of the worldly man's

darling. Cast not away thy soul then, O man, in seeking after,

solacing thyself in, and contenting thyself with this present world;

for though thou mayest make gold thy hope, and put thy confidence

in thy wealth, yet when this thy hope shall fail, and thy confidence

slip from thee (as sure it will ere long), glad wouldst thou be

of the least drop of the water of life, and the least filing of

that precious gold (that thou art now called upon to drink of,

and to buy for thyself); but, alas, they shall not be had. Then,

O then, what profit will thy treasures of wickedness yield thee;

and whereto will thy thick clay that thou hast hoarded up, and thy

carnal pleasures which thou hast drunk down, as the fish drinks

down water; whereto, I say, will they serve, unless to weigh thee

the deeper into hell, and increase the fire, when it shall be

kindled upon thee?

Thirdly. Look upon thy loss, too, which is such that ten thousand

worlds cannot repair--thy soul, thy body, thy comforts, thy hopes,

thy share in a crucified Jesus, the crown of life, and everlasting

communion with the Father, Son, and Spirit, blessed angels, and

glorified saints, and a soul-satisfying, soul-saving Christ, who

came from the bosom of love, and gave himself to open a way to

everlasting glory, by the sacrifice of himself, to whom thou art

called, invited, and persuaded to come; whose heart is open, arms

spread, and who hath room enough in his bosom to receive thee,

grace enough to pardon thee, blood enough to justify thee, treasures

enough to enrich thee, pleasures enough to delight thee (Psa 36:8),

and glory enough to crown thee; in whom it hath pleased the Father

that in him should all fulness dwell (Col 1:19); to make them

perfectly blessed that come to him, so that there is no need to

seek happiness among the creatures, which most do, and thereby

lose true happiness, and their souls too. Turn in hither, and

thou shalt eat of his bread, and drink of the wine which he hath

mingled (Prov 9:4,5). Wouldst thou fare deliciously every day,

and have thy soul delight itself in fatness? (Isa 55:2). Hearken

diligently, and come to the wedding; the oxen and fatlings

are killed, and all things are ready (Matt 22:5). I tell thee,

whatsoever food thou feedest upon else, will prove no better to

thee than the prodigal's husks (Luke 15:16). That will starve thee

whilst thou feedest on them; and if thou drinkest of other wine,

it will prove as a cup of wine mixed with poison, which though it

be pleasant to the taste, it will be the death of thy soul. Wilt

thou, then, lose this Christ, this food, this pleasure, this

heaven, this happiness, for a thing of nought? Wilt thou drink

out of a puddle, a broken cistern which leaks out the water, and

holds nothing but mud, and refuse the fountain of living water,

which, whosoever tastes of, shall live for ever?

Fourthly. Beware of persuading thyself into a conceit of the poor

man's end, if thou livest the rich man's life, and diest his death.

It is strange to see how many run swift by the very way to hell,

yet are full of confidence of going to heaven, though Scripture

everywhere shuts them out, and Christ at last will certainly shut

them out for ever hereafter, living and dying in their present

state. Let none, therefore, deceive you, neither deceive yourselves,

for none such can enter into the kingdom of heaven. But for these

things' sake cometh the wrath of God on the children of disobedience

(1 Cor 6:9; Eph 5:5,6). And how sad will thy disappointment be,

that goest on securely fearing nothing, being fully, yet falsely,

persuaded of eternal life at last, and then drop down into the

bottomless pit! Like wicked Haman, that dreamed of greater honour,

but behold a gallows; or our mother Eve, who conceited to be as

God, but became a cursed creature. Though the devil may persuade

thee thou mayest live as in hell here, yet in heaven hereafter,

believe him not, for he endeavours to keep thee in his snares,

that he may drag thee to hell with him; and the better to effect

his devilish design upon thee, he will present (and through his

cursed subtlety knows how to do it) thy sins and this world in

as lovely and taking a guise as may be, but will hide the evil

consequences from thine eyes, that thou mightest be inveigled by

gazing on the one, and not be affrighted by beholding the other;

his bait shall be pleasant, but his hook hid, like the strumpet in

Proverbs 7, that entices the simple with fair words, but conceals

that the way to her house leads to the chambers of death; nothing

appears but a bed richly furnished, and a promise of solacing him

with loves; but he that followeth after her, goeth as an ox to

the slaughter, and as a fool to the correction of the stocks.

Fifthly. This is thy day to prevent the loss of the one, and to

get an interest in the other; this is the day of salvation, the

accepted day of the Lord (2 Cor 6:2). Let the sun of this day be

set before this work be done, and an everlasting night of darkness

will close thee in, wherein thou, thou shalt have time enough

indeed to bemoan thy folly, but none to learn to grow wiser. It

is a sad thing, especially in soul concernments, to be wise too

late, and to cry out when time is past, O that I had improved

it when it was present. Then will the remembrance of thy former

misspent time, and thy despair of ever gaining more, be like

poisoned arrows drinking up they spirit. Amongst all the talents

God hath entrusted man withal, this is not the least, because on

it depends eternity; and according to the use we make of this,

will our eternal condition be, though the most of men live at such

a rate as if it was given them to no other end than to waste in

wickedness, and consume in pleasures. What means else their spending

days, weeks, months, years, yea, their whole life, in whoring,

swearing, playing, coveting, and fulfilling the lusts of the flesh,

so that when they come to die, the great work that they were sent

to do is then to be done; their souls, Christ, eternity, was scarce

thought on before; but now, when merciless death begins to gripe

them, then do they begin to bethink themselves of those things

which they should have got in readiness before, and that is the

reason why we so often hear many that lie upon their death-beds

to cry out for a little longer time; and no wonder, for they have

the salvation of their souls to seek. O sad case! to have their

work to do when the night is come, and a Christ to seek when death

hath found them; take therefore the counsel of the Holy Ghost

(Heb 3:7), 'To-day, if you will hear his voice, harden not your

hearts.' Mark, it is the Spirit's counsel. True, the devil and thine

own heart will tell thee another tale, and be ready to whisper

in thine ears, Thou mayest have time enough hereafter; what need

of so much haste, another day may serve as well; let thy soul be

filled with pleasure a little longer, and thy bags filled a little

more; thou mayest have time for this and that too. O, but this

is the suggestion of an enemy, that would cause thee to defer so

long, that thy heart may grow too hard, and thine ear too heavy

to hear at all; but, certainly, this being the greatest business,

challengeth the first and greatest care (Matt 6:33). And let this

be done; then, if thou shalt either have so much time to spare,

or a heart to do it, take thy time for the other.

Sixthly. This day of thy mercy and Christ's importunity will not

last long; it is but a day, and that a day of visitation. Indeed

it is rich grace that there should be a day, but dally not because

it is but a day. Jerusalem had her day, but because therein she

did not know the things of her peace, a pitch night did overtake

(Luke 19:42,43). It is a day of patience, and if thou despisest

the riches of God's goodness, patience, and long-suffering towards

thee, and art not thereby led to repentance (Rom 2:5), a short

time will make it a day of vengeance. Though now Christ calls,

because he is willing to save sinners, yet he will not always call;

see then that thou refuse not him that speaks from heaven in this

gospel day (Heb 12:25). But seek him while he may be found, and

call upon him while he is near (Isa 55:6), lest thou criest after

him hereafter, and he refuse thee. It is not crying, Lord, Lord,

when the day of grace is past, that will procure the least crumb

of mercy (Matt 7:21). No, if thou comest not when called, but stayest

while supper is ended, thou shalt not taste thereof (Luke 14:24),

though a bit would save thy life, thy soul; if thou drinkest not

of the fountain while it is opened, thou shalt not when it is shut,

though thou beggest with tears of blood for one drop to cool thy

scorching flaming heart; thou that mightest have had thy vessel

full, and welcome, shall not now have so much as will hang on the

tip of a finger. O! remember, the axe is laid to the root of the

tree (Matt 3:10). And although three years' time may be granted,

through the vine-dresser's importunity, that will soon be expired,

and then the axe that is now laid, shall cut up the tree by its

roots, if it bring not forth good fruit. Seest thou not that many

of late have been snatched away, on each side of thee (by that

hand that hath been stretched out and is so still)? and though

thou mayest escape a while, yet hast thou no assurance that the

destroying angel will long pass by thy door. O then, neglect thy

soul no longer, but consider time is short, and uncertain, eternity

long, thy work great, thy soul immortal, this world vanishing,

Christ precious, hell hot, and heaven desirable.

And if thou beest a Christian (to whom this may come) that hast

not only had a prize in thy hands, but wisdom given thee from above

to make use of it, and art one who (whilst others are seeking to

make this world and hell together sure to themselves) spendest

thy time, and makest it thy only business, to make sure of the

one thing necessary, and heaven to thy soul, I shall lay two or

three things before thy thoughts.

First. Walk with a fixed eye upon the world to come. Look not at

the things that are seen, that are temporal, but at the things

which are not seen, that are eternal (2 Cor 4:18). A Christian's

eye should be upon his journey's end, as our Lord Jesus, who for

the joy that was set before him, endured the cross (Heb 12:2).

When the stones flew about Stephen's ears, his eyes were lifted

up to heaven, and saw the glory of God, and Jesus standing on

the right hand of God (Acts 7:55,56). What though thou at present

mayest lie at the rich man's gates, yet a few days will translate

thee into Abraham's bosom. Though Israel had a sharp voyage

through the wilderness, yet Caleb and Joshua, men of excellent

spirits, had their eye upon the good land they were going to.

Though graceless souls are too dull sighted to see afar off (2

Peter 1:9), yet thou that hast received the unction from above,

dost in some measure know what is the hope of thy calling, and

what is the riches of the glory of his inheritance in the saints.

Secondly. Be satisfied with thy present condition, though it be

afflictive, for it shall not last always. Thy sorrows shall be

short, and thy joys long; roll thyself upon the Lord, for there is

a heaven will pay for all; Christ first endured the cross before

he wore the crown. David, before he was a king, was a shepherd.

The poor man spoken of in this ensuing treatise, before he was

carried into heaven, had experiences of sorrow and sufferings

on earth. Let the flesh be silent in passing judgment on the

dispensations of God towards thee, and the men of this world, in

this present life. David, by prying too far herein with his own

wisdom, had almost caught a fall (Psa 73). Though God's judgments

may be too deep for our reason to dive into, yet are they always

righteous, and his paths mercy and truth to those that keep his

covenants (Psa 25:10). When Jeremiah would debate with the Lord

concerning his judgments in the wicked's prosperity, he would

lay this down as an indubitable truth, that his judgments were

righteous (Jer 12:1). And his end was not to charge God, but

to learn understanding of him in the way of his judgments; and

although the ways of his providence may be dark to his people, that

they cannot discern his footsteps, yet are they always consistent

with his everlasting covenant, and the results of the favour he

bears to them. If the wicked flourish like the grass, it is that

they should be destroyed for ever (Psa 92:7). And if the godly

have many a wave beating upon them, yet will the Lord command his

loving-kindness in the day time (Psa 42:7,8). And, after a little

while being tossed to and fro in these boisterous waves, they

shall arrive at the heavenly haven, this world being not their

resting-place, but there remains one for them (Heb 4:9).

Thirdly. Let the faith and hopes of a glorious deliverance get

thy heart up above thy present sufferings, that thou mayest glory

in tribulation who hast ground of rejoicing in hope of the glory

of God (Rom 5:2,3). For whatsoever thy present grievances are,

whether outward afflictions, or inward temptations, this may be

thy consolation that a few days will rid thee of them; when thou

shalt sigh no more, complain no more, but those shall be turned

into praises. Thou hast (if I may so call it) all thy hell here;

let thy life be expired, and thy misery is ended; thy happiness

begins, where wicked men's end; and when thine is once began, it

shall have no more end.

Reader, I have an advertisement to thee concerning the following

discourse, and the author of it. Thou hast in the discourse many

things of choice consideration presented to thee in much plainness,

evidence, and authority; the replications are full, the applications

are natural. Be not offended at his plain and downright language,

it is for the discharge of the author's conscience, and thy profit,

besides the subject necessarily leads him to it. It is a mercy to

be dealt thoroughly and plainly with in the matters of thy soul.

We have too many that sow pillows under men's elbows, and too few

who, dealing plainly, divide to every man his portion. Read it

not to pick quarrels with it, but to profit by it; and let not

prejudice either against the author, or manner of delivery, cause

thee to stumble and fall at the truth. Prejudice will both blind

the eye that it shall not see the truth, and close it in with it,

and make them too quick-sighted, either to make faults where there

is none, or to greaten them where they are; and so cause the reader

to turn the edge against the author or his work, that should be

turned upon his own heart. It is marvellous to see how the truth

is quarrelled at that comes from one, that would be easily received

it if did drop from another; and I doubt not, if this book had some

other hand at it, there is scarce any expression that may be now

carpt at by some, but would have been swallowed without straining.

We are now fallen into such an age (the good Lord help us) that

truth, upon its own account, can challenge but little acceptance,

except the author be liked, or his lines painted with his own wit.

But certainly truth is of so excellent a nature, of such singular

advantage, and of so royal a descent, that it deserves entertainment

for itself, and that not in our houses or heads only, but in our

hearts too. Whatsoever the hand is that brings it, or the form

that it appears in, men account gold worth receiving, whatsoever

the messenger is that brings it, or the vessel that holds it.

If thou meetest (reader) with any passage that seems doubtful unto

thee, let love that thinks no evil put the best construction upon

it, and do not hastily condemn what thou canst not presently yield

to; or if any expression thou meetest with may (haply) offend

thee, do not throw aside the whole, and resolve to read of it no

more; for though some one may offend thee, yet others (I hope) may

affect thee; or if there be that which some may call tautology,

be not displeased at it; for that word that may not fasten upon

thy heart in one page, may in another; and although it may be

grievous to thy eye (if thou beest nice and curious), yet bear

with it, if it may be profitable to thy soul.

Concerning the author (whatsoever the censures and reports of many

are) I have this to say, that I verily believe God hath counted

him faithful, and put him into the ministry; and though his outward

condition and former employment was mean, and his human learning

small, yet is he one that hath acquaintance with God, and taught

by his Spirit, and hath been used in his hand to do souls good; for

to my knowledge there are divers who have felt the power of the

word delivered by him; and I doubt not but that many more may,

if the Lord continue him in his work; he is not like unto your

drones, that will suck the sweet, but do no work. For he hath laid

forth himself to the utmost of his strength, taking all advantages

to make known to others what he himself hath received of God, and

I fear this is one reason why the archers have shot so sorely at

him; for by his and others' industry in their Master's work, their

slothfulness hath been reproved, and the eyes of many have been

opened to see a difference between those that are sent of God and

those that run before they are sent. And that he is none of those

light fanatic spirits that our age abounds withal, this following

discourse, together with his former, that have been brought to

public view, will testify; for among other things that may bear

record to him herein, you shall find him magnifying and exalting

the Holy Scriptures, and largely showing the worth, excellency,

and usefulness of them.

And yet surely if thou shalt (notwithstanding this) stumble at

his meanness and want of human learning, thou wilt declare thine

unacquaintance with God's declared method, who to perfect his own

praise, and to still the enemy and avenger, makes choice of babes

and sucklings, and in their mouths ordaineth strength (Psa 8:2).

Though men that have a great design, do, and must make use of

those that in reason are most likely to effect it, yet must the

Lord do so too? Then instruments (not himself) would carry away

the praise; but that no flesh should glory in his presence, he

hath chosen the foolish things of the world, to confound the wise,

and base things of the world, and things that are despised, hath

God chosen (1 Cor 1:27-29). Cast thine eye back to the beginning

of the gospel dispensation (which surely, if at any time, should

have come forth in the wisdom and glory of the world), and thou

shalt see what method the Lord did take at the first to exalt

his son Jesus: he goes not amongst the Jewish rabbis, nor to the

schools of learning, to fetch out his gospel preachers, but to

the trades, and those most contemptible too; yet let not any from

hence conceive that I undervalue the gifts and graces of such who

have been, or now are endued with them, nor yet speak against

learning being kept in its place; but my meaning is, that those

that are learned should not despise those that are not; or those

that are not, should not despise those that are, who are faithful

in the Lord's work: and therefore being about to leave thee, I

shall leave with thee two Scriptures to be considered of. The one

is John 13:20, Verily, verily, I say unto you, he that receiveth

whomsoever I send (mark whomsoever) receiveth me; and he

that receiveth me, receiveth him that sent me. The other is Luke

10:16, He that heareth you, heareth me; and he that despiseth you,

despiseth me; and he that despiseth me, despiseth him that sent

me.

J. G.

THE AUTHOR TO THE READER.

Friend, because it is a dangerous thing to be walking towards

the lace of darkness and anguish; and again, because it is

(notwithstanding) the journey that most of the poor souls in the

world are taking, and that with delight and gladness, as if THERE

was the only happiness to be found, I have therefore thought it

my duty, being made sensible of the danger that will befal those

that fall therein, for the preventing of thee, O thou poor man

or woman! to tell thee, by opening this parable, what sad success

those souls have had, and are also like to have, that have been,

or shall be found persevering therein.

We use to count him a friend that will forewarn his neighbour of

the danger, when he knoweth thereof, and doth also see that the

way his neighbour is walking in doth lead right thereto, especially

when we think that our neighbour may be either ignorant or careless

of his way. Why friend, it may be, nay twenty to one, but thou

hast been, ever since thou didst come into the world, with thy

back towards heaven, and thy face towards hell; and thou, it may

be, either through ignorance or carelessness, which is as bad,

if not worse, hast been running full hastily that way ever since.

Why friend? I beseech thee put a little stop to thy earnest race,

and take a view of what entertainment thou art like to have, if

thou do in deed and in truth persist in this thy course. Friend,

thy way leads 'down to death,' and thy 'steps take hold on hell'

(Prov 5:5). It may be the path indeed is pleasant to the flesh,

but the end thereof will be bitter to thy soul. Hark, dost thou

not hear the bitter cries of them that are but newly gone before,

saying, Let him 'dip the tip of his finger in water, and cool my

tongue; for I am tormented in this flame?' (Luke 16:24). Dost thou

not hear them say, Send out from the dead, to prevent my father,

my brother, and my father's house, from coming 'into this place of

torment?' Shall not then these mournful groans pierce thy flinty

heart? Wilt thou stop thine ears, and shut thy eyes? And wilt thou

not regard? Take warning and stop thy journey before it be too

late. Wilt thou be like the silly fly, that is not quiet unless

she be either entangled in the spider's web, or burned in the

candle? Wilt thou be like the bird that hasteth to the snare of

the fowler? Wilt thou be like that simple one named in the seventh

of Proverbs, that will be drawn to the slaughter by the cord of

a silly lust? O sinner, sinner, there are better things than hell

to be had, and at a cheaper rate by the thousandth part! O! there

is no comparison, there is heaven, there is God, there is Christ,

there is communion with an innumerable company of saints and angels.

Hear the message then that God doth send, that Christ doth send,

that saints do bring, nay, that the dead do send unto thee: 'I

pray thee, therefore, that thou wouldst send him to my father's

house'; 'if one went unto them from the dead they would repent.'

'How long, ye simple ones, will ye love simplicity? And the

scorners delight in their scorning? And fools hate knowledge?'

'Turn you at my reproof: behold,' saith God, 'I will pour out my

Spirit unto you, I will make known my words unto you.' I say, hear

this voice, O silly one, and turn and live, thou sinful soul, lest

he make thee hear that other saying, But, 'because I have called,

and ye refused, I have stretched out my hand, and no man regarded;

I also will laugh at your calamity, I will mock when your fear

cometh' (Prov 1:22-26).

O poor soul, If God and Christ did [thus] with thee for thine

harm, it would be another matter; then if thou didst refuse, thou

mightest have some excuse to make, or fault to find, and ground

to make delays. But this is for thy profit, for thy advantage,

for the pardoning of thy sins, the salvation of thy soul, the

delivering of thee from hell fire, from the wrath to come, from

everlasting burnings, into favor with God, Christ, and communion

with all happiness, that is so indeed.

But it may be thou wilt say, All that hath been spoken to in this

discourse is but a parable, and parables are no realities. I could

put thee off with this answer, That though it be a parable, yet

it is a truth, and not a lie; and thou shalt find it so too, to

thy cost, if thou shalt be found a slighter of God, Christ, and

the salvation of thy own soul.

But secondly, know for certain, that the things signified by

parables are wonderful realities. O what a glorious reality was

there signified by that parable, 'The kingdom of heaven is like

unto a net that was cast into the sea,' &c. Signifying, that

sinners of all sorts, of all nations, should be brought into God's

kingdom, by the net of the gospel. And O! how real a thing shall

the other part thereof be, when it is fulfilled, which saith,

And 'when it was full they drew to shore, and gathered the good

into vessels, but cast the bad away' (Matt 13:47,48). Signifying

the mansions of glory that the saints should have, and also the

rejection that God will give to the ungodly, and to sinners. And

also that parable, what a glorious reality is there in it, which

saith, 'Except a corn of wheat fall into the ground and die, it

abideth alone; but if it die, it bringeth forth much fruit' (John

12:24). To signify that unless Jesus Christ did indeed spill his

blood, and die the cursed death, he should abide alone; that is,

have never a soul into glory with him; but if he died, he should

bring forth much fruit; that is, save many sinners. And also how

real a truth there was in that parable concerning the Jews putting

Christ to death, which the poor dispersed Jews can best experience

to their cost; for they have been almost ever since a banished

people, and such as have had God's sore displeasure wonderfully

manifested against them, according to the truth of the parable

(Matt 21:33-41). O therefore, for Jesus Christ's sake, do not

slight the truth, because it is discovered in a parable! For by

this argument thou mayest also, nay, thou wilt slight almost all

the things that our Lord Jesus Christ did speak; for he spake them

for the most part, if not all, in parables. Why should it be said

of thee as it is said of some, These things are spoken to them

that are without 'in parables, that seeing they might not see,

and hearing they might not understand?' (Luke 8:10). I say, take

heed of being a quarreller against Christ's parables, lest Christ

also object against the salvation of thy soul at the judgment day.

Friend, I have no more to say to thee now. If thou dost love me

pray for me, that my God would not forsake me, nor take his Holy

Spirit from me; and that God would fit me to do and suffer what

shall be from the world or devil inflicted upon me. I must tell

thee, the world rages, they stamp and shake their heads, and

fain they would be doing; the Lord help me to take all they shall

do with patience; and when they smite the one cheek, to turn the

other to them, that I may do as Christ hath bidden me; for then

the Spirit of God, and of glory, shall rest upon me. Farewell.

I am thine, if thou be not ashamed to own me, because of my low

and contemptible descent in the world.[3]

JOHN BUNYAN

A Few Sighs from Hell;

OR

The Groans of a Damned Soul..

Luke 16:19-31.

'There was a certain rich man which was clothed in purple and fine

linen, and fared sumptuously every day. And there was a certain

beggar, named Lazarus, which was laid at his gate, full of sores,

And desiring to be fed with the crumbs which fell from the rich

man's table: moreover the dogs came and licked his sores. And it

came to pass that the beggar died, and was carried by the angels

into Abraham's bosom: the rich man also died, and was buried;

And in hell he lifted up his eyes, being in torments, and seeeth

Abraham afar off, and Lazarus in his bosom. And he cried and said,

Father Abraham, have mercy on me, and send Lazarus, that he may

dip the tip of his finger in water, and cool my tongue; for I am

tormented in this flame. But Abraham said, Son, remember that thou

in thy lifetime receivedst thy good things, and likewise Lazarus

evil things: but now he is comforted, and thou art tormented. And,

beside all this, between us and you there is a great gulf fixed;

so that they which would pass from hence to you cannot; neither

can they pass to us that would come from thence. Then he said,

I pray thee therefore, father, that thou wouldst send him to

my father's house; For I have five brethren; that he may testify

unto them, lest they also come into this place of torment. Abraham

saith unto him, They have Moses and the prophets; let them hear

them. And he said, Nay, father Abraham: but if one went unto them

from the dead, they will repent. And he said unto him, If they

hear not Moses and the prophets, neither will they be persuaded

though one rose from the dead.'

This Scripture was not spoken by our Lord Jesus Christ to show you

the state of two single persons only, as some, through ignorance

of the drift of Christ in his parables, do dream; but to show

you the state of the godly and ungodly to the world's end; as is

clear to him that is of an understanding heart. For he spake them

to the end that after generations should take notice thereof,

and fear, lest they also fell into the same condition. Now in my

discourse upon these words I shall not be tedious; but as briefly

as I may, I shall pass through the several verses, and lay you

down some of the several truths contained therein. And the Lord

grant that they may be profitable, and of great advantage to those

that read them, or hear them read.

The 19th and 20th verses also, I shall not spend much time upon,

only give you three or four short hints, and so pass to the next

verses; for they are the words I do intend most especially to

insist upon.

The 19th, 20th, and 21st verses run thus:--'There was a certain

rich man which was clothed in purple and fine linen, and fared'

deliciously or 'sumptuously every day. And there was a certain

beggar, named Lazarus, which was laid at his gate full of sores.'

First. If these verses had been spoken by Jesus Christ, and no

more, all the world would have gone near to have cast a wrong

interpretation on them. I say, if Jesus had said only thus much,

'There was a certain rich man' which 'fared sumptuously daily,

and a certain beggar laid at his gate full of sores'; the world

would have made this conclusion of them--the rich man was the happy

man; for, at the first view, it doth represent such a thing; but

take all together, that is, read the whole parable, and you shall

find that there is no man in a worse condition than he; as I shall

clearly hold forth afterward.

Second. Again, if a man would judge of men according to outward

appearance, he shall ofttimes take his mark amiss. Here is a man

to outward appearance appears the only blessed man, better by half

than the beggar, inasmuch as he is rich, the beggar poor; he is

well clothed, but peradventure the beggar is naked; he hath good

food, but the beggar would be glad of dog's meat. 'And desiring

to be fed with the crumbs which fell from the rich man's table.'

The rich man fares well every day, but the beggar must be glad of

a bit when he can get it. O! who would not be in the rich man's

state? A wealthy man, sorts of new suits and dainty dishes every

day; enough to make one who minds nothing but his belly, and his

back, and his lusts, to say, O that I were in that man's condition!

O that I had about me as that man has! Then I should live a life

indeed; then should I have heart's-ease good store; then I should

live pleasantly, and might say to my soul, 'Soul,' be of good

cheer, 'eat, drink, and be merry' (Luke 12:19). Thou hast everything

plenty, and art in a most blessed condition.

I say, this might be, aye, and is, the conclusion with them that

judge according to outward appearance. But if the whole parable

be well considered, you will see (Luke 16:15), that which is had

in high estimation with men is an abomination in the sight of

God. And again (John 16:20-22), that condition, that is the saddest

condition, according to outward appearance, is ofttimes the most

excellent; for the beggar had ten thousand degrees the best of

it, though, to outward appearance, his state was the saddest;[4]

from whence we shall observe thus much:--1. That those who judge

according to outward appearance, do for the most part judge amiss

(John 7:24). 2. That they who look upon their outward enjoyments

to be token of God's special grace unto them, are also deceived

(Rev 3:17). For as it is here in the parable, a man of wealth and

a child of the devil may make but one person; or a man may have

abundance of outward enjoyments, and yet be carried by the devils

into eternal burnings (Luke 12:20). But this is the trap in which

the devil hath caught many thousands of poor souls, namely, by

getting them to judge according to outward appearance, or according

to God's outward blessings.

Do but ask a poor, carnal, covetous wretch, how we should know

a man to be in a happy state, and he will answer, those that God

blesseth, and giveth abundance of this world unto; when, for the

most part, they are they that are the cursed men. Alas! poor men,

they are so ignorant as to think that because a man is increased

in outward things, and that by a small stock, therefore God doth

love that man with a special love, or else he would never do

so much for him, never bless him so, and prosper the work of his

hands. Ah! poor soul, it is the rich man that goes to hell. And

'the rich man died,' and in hell, mark, 'in hell he lift up his

eyes,' &c.

Methinks to see how the great ones of the world will go strutting

up and down the streets sometimes, it makes me wonder. Surely they

look upon themselves to be the only happy men; but it is because

they judge according to outward appearance; they look upon themselves

to be the only blessed men, when the Lord knows the generality

are left out of that blessed condition. 'Not many wise men after

the flesh, not many mighty, not many noble are called' (1 Cor

1:26). Ah! did they that do now so brag, that nobody dare scarce

look on them, but believe this, it would make them hang down their

heads and cry, O give me a Lazarus' portion.

I might here enlarge very much, but I shall not; only thus much

I shall say to you that have much of this world, Have a care that

you have not your portion in this world. Take heed that it be not

said to you hereafter, when you would very willingly have heaven,

Remember in your lifetime you had your portion (Psa 17:14).

And friend, thou that seekest after this world, and desirest riches,

let me ask this question, Wouldst thou be content that God should

put thee off with a portion in this life? Wouldst thou be glad to

be kept out of heaven with a back well clothed, and a belly well

filled with the dainties of this world? Wouldst thou be glad to

have all thy good things in thy lifetime, to have thy heaven to

last no longer than while thou dost live in this world? Wouldst

thou be willing to be deprived of eternal happiness and felicity?

If you say no, then have a care of the world and thy sins; have a

care of desiring to be a rich man, lest thy table be made a snare

unto thee (Psa 19:22). Lest the wealth of this world do bar thee

out of glory. For, as the apostle saith, 'They that will be rich,

fall into temptation and a snare, and into many foolish and hurtful

lusts, which drown men in destruction and perdition' (1 Tim 6:9).

Thus much in general; but now more particularly.

These two men here spoken of, as I said, do hold forth to us that

state of the godly and ungodly; the beggar holdest forth the godly,

and the rich man the ungodly. 'There was a certain rich man.'

But why are the ungodly held forth under the notion of a rich man?

1. Because Christ would not have them look too high, as I said

before, but that those who have riches should have a care that they

be not all their portion (James 1:10-12; 1 Tim 6:17). 2. Because

rich men are most liable to the devil's temptations; are most

ready to be puffed up with pride, stoutness, cares of this world,

in which things they spend most of their time in lusts, drunkenness,

wantonness, idleness, together with the other works of the flesh;

for which things sake, the wrath of God cometh on the children

of disobedience (Col 3:6). 3. Because he would comfort the hearts

of his own, which are most commonly of the poorer sort; but God

hath chosen the poor, despised, and base things of this world (1

Cor 1:26). Should God have set the rich man in the blessed state,

his children would have concluded, being poor, that they had no

share in the life to come.

And again, had not God given such a discovery of the sad condition

of those that are for the most part rich men, we should have had

men concluded absolutely that the rich are the blessed men. Nay,

albeit the Lord himself doth so evidently declare that the rich

ones of the world are, for the most part, in the saddest condition,

yet they, through unbelief, or else presumption, do harden

themselves, and seek for the glory of this world as though the

Lord Jesus Christ did not mean as he said, or else that he will

say more than shall assuredly come to pass; but let them know that

the Lord hath a time to fulfil that he had a time to declare, for

the scripture cannot be broken (John 10:35).

But again, the Lord by this word doth not mean those are ungodly

who are rich in the world, and no other, for then must all those

that are poor, yet graceless and vain men, be saved and delivered

from eternal vengeance, which would be contrary to the Word of

God, which saith that together with the kings of the earth, and

the great men, and the chief captains, and the mighty men, there

are bondmen or servants, and slaves, that cry out at the appearance

of the Almighty God, and his Son Jesus Christ, to judgment (Rev

6:15).

So that though Christ doth say, 'There was a certain rich man,'

yet you must understand he meaneth all the ungodly, rich or poor.

Nay, if you will not understand it so now, you shall be made to

understand it to be so meant at the day of Christ's second coming,

when all that are ungodly shall stand at the left hand of Christ,

with pale faces and guilty consciences, with the vials of the

Almighty's wrath ready to be poured out upon them. Thus much in

brief touching the 19th verse. I might have observed other things

from it, but now I forbear, having other things to speak of at

this time.

Verse 20.--'And there was a certain beggar, named Lazarus, which

was laid at his gate, full of sores.'

This verse doth chiefly hold forth these things; 1. That the

saints of God are a poor contemptible people; 'There was a certain

beggar.' If you understand the word beggar to hold forth outward

poverty, or scarcity in outward things, such are saints[5] of the

Lord, for they are for the most part a poor, despised, contemptible

people. But if you allegorize it and interpret it thus, They are

such as beg earnestly for heavenly food; this is also the spirit

of the children of God, and it may be, and is a truth in this

sense, though not so naturally gathered from this scripture. 2.

That 'he was laid at his gate, full of sores.' These words hold

forth the distempers of believers, saying he was 'full of sores,'

which may signify the many troubles, temptations, persecutions,

and afflictions in body and spirit which they meet withal while

they are in the world, but also the entertainment they find at

the hands of those ungodly ones who live upon the earth. Whereas

it is said, he was 'laid at his gate, full of sores.' Mark, he

was laid at his gate, not in his house--that was thought too good

for him--but he was laid at his gate, full of sores. From whence

observe, (1.) That the ungodly world do not desire to entertain

and receive the poor saints of God into their houses. If they

must needs be somewhere near unto them, yet they shall not come

into their houses; shut them out of doors; if they will needs be

near us, let them be at the gate. And he 'was laid at his gate,

full of sores.' (2.) Observe that the world are not at all touched

with the afflictions of God's children for all they are full of

sores; a despised, afflicted, tempted, persecuted people the world

doth not pity, no, but rather labour to aggravate their trouble

by shutting them out of doors; sink or swim, what cares the

world? They are resolved to disown them; they will give them no

entertainment: if the lying in the streets will do them any good,

if hard usage will do them any good, if to be disowned, rejected,

and shut out of doors by the world will do them any good, they

shall have enough of that; but otherwise no refreshment, no comfort

from the world. And he 'was laid at his gate, full of sores.'

Verse 21.--'And he desired to be fed with the crumbs which fell from

the rich man's table: the dogs came also and licked his sores.'

By these words our Lord Jesus doth show us the frame of a Christian's

heart, and also the heart and carriage of worldly men towards the

saints of the Lord. The Christian's heart is held forth by this,

that anything will content him while he is on this side glory. And

'he desired to be fed with the crumbs'; the dogs' meat, anything.

I say a Christian will be content with anything, if he have but

to keep life and soul together; as we used to say, he is content,

he is satisfied; he hath learned--if he hath learned to be

a Christian--to be content with anything; as Paul saith, 'I have

learned in whatsoever state I am, therewith to be content' (Phil

4:11). He learns in all conditions to study to love God, to walk

with God, to give up himself to God; and if the crumbs that fall

from the rich man's table will but satisfy nature and give him

bodily strength, that thereby he may be the more able to walk in

the way of God, he is contented. And he 'desired to be fed with

the crumbs that fell from the rich man's table.'[6] But mark, he

had them not; you do not find that he had so much as a crumb, or a

scrap allowed unto him. No, then the dogs will be beguiled, THAT

must be preserved for the dogs. From whence observe that the ungodly

world do love their dogs better than the children of God.[7] You

will say that is strange. It is so indeed, yet it is true, as will

be clearly manifested; as, for instance, how many pounds do some

men spend in a year on their dogs, when in the meanwhile the poor

saints of God may starve for hunger? They will build houses for

their dogs, when the saints must be glad to wander, and lodge in

dens and caves of the earth (Heb 11:38). And if they be in any

of their houses for the hire thereof, they will warn them out or

eject them, or pull down the house over their heads, rather than

not rid themselves of such tenants.[8] Again, some men cannot go

half a mile from home but they must have dogs at their heels, but

they can very willingly go half a score miles without the society

of a Christian. Nay, if when they are busy with their dogs they

should chance to meet a Christian, they would willingly shift him

if they could. They will go on the other side the hedge or the

way rather than they will have any society with him; and if at

any time a child of God should come into a house where there are

but two or three ungodly wretches, they do commonly wish either

themselves or the saint out of doors; and why so? because they

cannot down[9] with the society of a Christian; though if there

come in at the same time a dog, or a drunken swearing wretch,

which is worse than a dog, they will make him welcome; he shall

sit down with them and partake of their dainties. And now tell

me, you that love your sins and your pleasures, had you not rather

keep company with a drunkard, a swearer, a strumpet, a thief,

nay, a dog, than with an honest-hearted Christian? If you say no,

what means your sour carriage to the people of God? Why do you

look on them as if you would eat them up? Yet at the very same

time if you can but meet your dog, or a drunken companion, you

can fawn upon them, take acquaintance with them, to the tavern or

ale house with them, if it be two or three times in a week. But

if the saints of God meet together, pray together, and labour to

edify one another, you will stay till doomsday before you will

look into the house where they are. Ah! friends, when all comes

to all, you will be found to love drunkards, strumpets, dogs,

anything, nay, to serve the devil, rather than to have loving and

friendly society with the saints of God.

Moreover, 'the dogs came and licked his sores.' Here again you may

see, not only the afflicted state of the saints of God in this

world, but also that even dogs themselves, according to their kind,

are more favourable to the saints than the sinful world; though

the ungodly will have no mercy on the saints, yet it is ordered

so that these creatures, dogs, lions, &c. will. Though the rich

man would not entertain him into his house, yet his dogs will

come and do him the best good they can, even to lick his running

sores. It was thus with Daniel when the world was mad against him,

and would have him thrown to the lions to be devoured, the lions

shut their mouths at him, or rather the Lord did shut them up, so

that there was not that hurt befel to him as was desired by the

adversaries (Dan 6). And this I am persuaded of, that would the

creatures do as some men would have them, the saints of God should

not walk so quietly up and down the streets and other places

as they do. And as I said before, so I say again, I am persuaded

that, at the day of judgment, many men's conditions and carriages

will be so laid open, that it will evidently appear they have been

very merciless and mad against the children of God, insomuch,

that when the providence of God did fall out so as to cross their

expectation, they have been very much offended thereat, as is very

evidently seen in them who set themselves to study how to bring

the saints into bondage, and to thrust them into corners, as in

these late years (Psa 31:13). And because God hath in his goodness

ordered things otherwise, they have gnashed their teeth thereat.[10]

Hence then let the saints learn not to commit themselves to their

enemies; 'beware of men' (Matt 10:17). They are very merciless

men, and will not so much favour you, if they can help it, as you

may suppose they may. Nay, unless the overruling hand of God in

goodness do order things contrary to their natural inclination,

they will not favour you so much as a dog.

Verse 22.--'And it came to pass that the beggar died, and was

carried by the angels into Abraham's bosom: the rich man also

died, and was buried.'

The former verses do briefly hold forth the carriage of the ungodly

in this life toward the saints. Now this verse doth hold forth

the departure, both of the godly and ungodly, out of this life.

Where he said, 'And it came to pass, that the beggar died, and was

carried--into Abraham's bosom,' and 'the rich man also died';--the

beggar died, that represents the godly; and the rich man died,

that represents the ungodly. From whence observe, neither godly

nor ungodly must live always without a change, either by death or

judgment; the good man died and the bad man died. That scripture

doth also back this truth, that good and bad must die, marvellous

well, where it is said, 'And it is appointed unto men once to die,

but after this the judgment' (Heb 9:27).

Mark, he doth not say it is so that men by chance may die; which

might beget, in the hearts of the ungodly especially, some hope

to escape the bitterness of it. But he saith it is a thing most

certain, it is appointed; mark, 'it is appointed unto men once

to die, but after this the judgment.' God hath decreed it, that

since men have fallen from that happy estate that God at the first

did set them in, they shall die (Rom 6:23). Now when it is said

the beggar died and the rich man died, part of the meaning is they

ceased to be any more in this world; I say partly the meaning,

but not altogether. Though it be altogether the meaning when some

of the creatures die, yet it is but in part the meaning when it

is said that men, women, or children die; for there is to them

something else to be said, more than barely agoing out of the

world. For if when unregenerate men and women die there were an

end of them, not only in this world but also in the world to come,

they would be happy over they will be now, for when ungodly men

and women die there is that to come after death that will be very

terrible to them, namely, to be carried by the angels of darkness

from their death-beds to hell, there to be reserved to the judgment of

the great day, when both body and soul shall meet and be united

together again, and made capable to undergo the uttermost vengeance

of the Almighty to all eternity. This is that, I say, which doth

follow a man that is not born again, after death, as is clear from

that in 1 Peter 3:18, 19, where, before speaking of Christ being

raised again, by the power of his eternal Spirit, he saith, By

which, that is, by that Spirit, 'he went and preached unto the

spirits in prison.' But what is the meaning of this? Why, thus much,

that those souls who were once alive in the world in the time or

days in which Noah lived, being disobedient in their times to the

calls of God by his Spirit in Noah, for so I understand it, was,

according to that which was foretold by that preacher, deprived

of life and overcome by the flood, and are now in prison. Mark,

he preached to the spirits in prison; he doth not say, who were

in prison, but to them in, that is, now in prison, under chains

of darkness, reserved, or kept there in that prison, in which now

they are, ready, like villains in the jail, to be brought before

the judgment-seat of Christ at the great day. But of this I shall

speak further by and by.

Now if this one truth, that men must die and depart this world,

and either enter into joy or else into prison, to be reserved to

the day of judgment, were believed, we should not have so many

wantons walk up and down the streets as there do, at least it

would put a mighty check to their filthy carriages, so that they

would not, could not walk so basely and sinfully as they do.

Belshazzar, notwithstanding he was so far from the fear of God as

he was, yet when he did but see that God was offended and threatened

him for his wickedness, it made him hang down his head and knock

his knees together (Dan 5:5,6). If you read the verses before you

will find he was careless, and satisfying his lusts in drinking

and playing the wanton with his concubines. But so soon as he did

perceive the finger of a hand-writing, 'then,' saith the scripture,

'the king's countenance was changed, and his thoughts troubled him,

so that the joints of his loins were loosed, and his knees smote

one against another.' And when Paul told Felix of righteousness,

temperance, and judgment to come, it make him tremble. And let me

tell thee, soul, whosoever thou art, that if thou didst but verily

believe that thou must die and come into the judgment, it would

make thee turn over a new leaf. But this is the misery, the devil

doth labour by all means as to keep out other things that are good,

so to keep out of the heart, as much as in him lies, the thoughts

of passing from this life into another world; for he knows, if

he can but keep them from the serious thoughts of death, he shall

the more easily keep them in their sins, and so from closing with

Jesus Christ; as Job saith, 'Their houses are safe from fear,

neither is the rod of God upon them.' Which makes them say to God,

'Depart from us, for we desire not the knowledge of thy ways' (Job

21:14). Because there is no fear of death and judgment to come,

therefore they do put off God and his ways, and spend their days

in their sins, and in a moment, that is, before they are aware,

go down to the grave (Job 21:17). And thus it fared also with

the man spoken of in Luke 12:20. The man, instead of thinking of

death, he thought how he might make his barns bigger. But, in the

midst of his business in the world, he lost his soul before he

was aware, supposing that death had been many years off. But God

said unto him, 'Thou fool,' thou troublest thyself about things of

this life, thou puttest off the thoughts of departing this world,

when this night thy soul shall be taken from thee; or, this night,

they, that is, the devil, will fetch away thy soul from thee. And

here it comes to pass, men's not being exercised with the thoughts

of departing this life, that they are, so unexpectedly to themselves

and their neighbours, taken away from the pleasures and profits,

yea, and all the enjoyments they busy themselves withal while they

live in this world. And hence it is again, that you have some in

your towns and cities that are so suddenly taken away, some from

haunting the ale-houses, others from haunting the whore-houses,

others from playing and gaming, others from the cares and covetous

desires after this world, unlooked for as by themselves or their

companions. Hence it is also that men do so wonder at such tidings

as this. There is such a one dead, such a one is departed; it

is because they do so little consider both the transitoriness of

themselves and their neighbours. For had they but their thoughts

well exercised about the shortness of this life, and the danger

that will befall such as do miss of the Lord Jesus Christ, it

would make them more wary and sober, and spend more time in the

service of God, and be more delighted and diligent in inquiring

after the Lord Jesus, who is the deliverer 'from the wrath to

come' (1 Thess 1:10). For, as I said before, it is evident, that

they who live after the flesh in the lusts thereof, do not really

and seriously think on death, and the judgment that doth follow

after: neither do they indeed endeavour so to do; for did they, it

would make them say with holy Job, 'All the days of my appointed

time will I wait till my change come' (Job 14:14). And as I said

before, that not only the wicked, but also the godly have their

time to depart this life. And the beggar died. The saints of the

Lord, they must be deprived of this life also, they must yield up

the ghost into the hands of the Lord their God; they must also be

separated from their wives, children, husbands, friends, goods,

and all that they have in the world. For God hath decreed it; it

is appointed, namely, by the Lord, for men once to die, and 'we

must all appear before the judgment-seat of Christ,' as it is, 2

Corinthian 5:10, 11.

But it may be objected, if the godly do die as well as the wicked,

and if the saints must appear before the judgment-seat as well

as the sinners, then what advantage have the godly more than the

ungodly, and how can the saints be in a better condition than the

wicked?

Answ. Read the 22d verse over again, and you will find a marvellous

difference between them, as much as is between heaven and hell,

everlasting joy and everlasting torments; for you find, that when

the beggar died, which represents the godly, he was carried by

the angels into Abraham's bosom, or into everlasting joy (Psa 1).

But the ungodly are not so, but are hurried by the devils into

the bottomless pit, drawn away in their wickedness (Prov 14:32),

for he saith, 'And in hell he lifted up his eyes.' When the ungodly

do die, their misery beginneth, for then appear the devils, like

so many lions, waiting every moment till the soul depart from the

body. Sometimes they are very visible to the dying party,[11] but

sometimes more invisible; but always this is certain, they never

miss of the soul if it do die out of the Lord Jesus Christ;

but do hale it away to the prison, as I said before, there to be

tormented and reserved until that great and general day of judgment,

at which day they must, body and soul, receive a final sentence

from the righteous Judge, and from that time be shut out from the

presence of God into everlasting woe and distress. But the godly,

when the time of their departure is at hand, then also are the

angels of the Lord at hand; yea, they are ready waiting upon the

soul to conduct it safe into Abraham's bosom. I do not say but the

devils are ofttimes very busy doubtless, and attending the saints

in their sickness: ay, and no question but they would willingly

deprive the soul of glory. But here is the comfort, as the devils

come from hell to devour the soul, if it be possible, at its

departure, so the angels of the Lord come from heaven, to watch over

and conduct the soul, in spite of the devil, safe into Abraham's

bosom.

David had the comfort of this, and speaks it forth for the comfort

of his brethren (Psa 34:7), saying, 'The angel of the Lord encampeth

round about them that fear him, and delivereth them.' Mark, the

angel of the Lord encampeth round about his children, to deliver

them. From what? From their enemies, of which the devil is not

the least. This is an excellent comfort at any time, to have the

holy angels of God to attend a poor man or woman; but especially

it is comfortable in the time of distress, at the time of death,

when the devils beset the soul with all the power that hell can

afford them. But now it may be, that the glorious angels of God

do not appear at the first, to the view of the soul; nay, rather

hell stands before it, and the devils ready, as if they would carry

it thither. But this is the comfort, the angels do always appear

at the last, and will not fail the soul, but will carry it safe

into Abraham's bosom. Ah friends, consider, here is an ungodly

man upon his death-bed, and he hath none to speak for him, none

to speak comfort unto him; but it is not so with the children of

God, for they have the Spirit to comfort them. Here is the ungodly,

and they have no Christ to pray for their safe conduct to glory;

but the saints have an intercessor (John 17:9). Here is the world,

when they die, they have none of the angels of God to attend upon

them; but the saints have their company. In a word, the unconverted

person, when he dieth, he sinks into the bottomless pit; but the

saints, when they die, do ascend with, and by the angels, into

Abraham's bosom, or into unspeakable glory (Luke 23:43).

Again, it is said, that the rich man when he died was buried or

put into the earth; but when the beggar died, he was carried by

the angels into Abraham's bosom. The one is a very excellent style,

where he saith he was carried by angels into Abraham's bosom:

it denotes the excellent condition of the saints of God, as

I said before; and not only so, but also the preciousness of the

death of the saints in the eyes of the Lord (Psa 116:15). That

after-generations may see how precious in the sight of the Lord

the death of his saints is, when he saith they are carried by the

angels into Abraham's bosom.

Thus many times the Lord adorneth the death and departure of his

saints, to hold forth unto after-generations, how excellent they are

in his eyes. It is said of Enoch, that God took him; of Abraham,

that he died in a good old age; of Moses, that the Lord buried

him; of Elijah, that he was taken up into heaven; that the saints

sleep in Jesus; that they die in the Lord; that they rest from

their labour, that their works follow them; that they are under

the altar; that they are with Christ; that they are in light; that

they are to come with the Lord Jesus to judge the world. All which

sayings signify thus much, that to die a saint is very great honour

and dignity. But the ungodly are not so. The rich or ungodly die

and are buried; he is carried from his dwelling to the grave, and

there he is buried, hid in the dust; and his body doth not so fast

moulder and come to nought there, but his name doth stink as fast

in the world, as saith the holy scripture: 'The name of the wicked

shall rot' (Prov 10:7). And indeed, the names of the godly are

not in so much honour after their departure, but the wicked and

their names do as much rot. What a dishonour to posterity was the

death of Balaam, Agag, Ahithophel, Haman, Judas, Herod, with the

rest of their companions?

Thus the wicked have their names written in the earth, and they do

perish and rot, and the name of the saints do cast forth a dainty

savour to following generations; and that the Lord Jesus doth

signify where he saith the godly are 'carried by the angels into

Abraham's bosom'; and that the wicked are nothing worth, where he

saith the ungodly die and are buried.

Verse 23.--'And in hell he lifted up his eyes, being in torments,

and seeth Abraham afar off, and Lazarus in his bosom.'

The former verse speaks only of the departure of the ungodly out

of this life, together with the glorious conduct[12] that the godly

have into the kingdom of their Father. Now our Lord doth show,

in this verse, partly what doth and shall befal to the reprobate

after this life is ended, where he saith, 'And in hell he lifted

up his eyes.' That is, the ungodly, after they depart this life,

do lift up their eyes in hell.

From these words may be observed these things, First. That there

is a hell for souls to be tormented in, when this life is ended.

Mark, after he was dead and buried, 'In hell he lifted up his

eyes.' Second. That all that are ungodly, and do live and die in

their sins, so soon as ever they die, they go into hell: he died

and was buried; 'And in hell he lifted up his eyes.' Third. That

some are so fast asleep, and secure in their sins, that they scarce

know well where they are till they come into hell; and that I

gather from these words, 'In hell he lifted up his eyes.' He was

asleep before, but hell makes him lift up his eyes.

[First.] As I said before, it is evident that there is a hell for

souls, yea, and bodies too, to be tormented in after they depart

this life, as is clear, first, because the Lord Jesus Christ, that

cannot lie, did say that after the sinner was dead and buried,

'In hell he lifted up his eyes.'

Now if it be objected that by hell is here meant the grave, that

I plainly deny: 1. Because there the body is not sensible of torment

or ease; but in that hell into which the spirits of the damned

depart, they are sensible of torment, and would very willingly be

freed from it, to enjoy ease, which they are sensible of the want

of; as is clearly discovered in this parable, 'Send Lazarus, that

he may dip the tip of his finger in water, and cool my tongue.'

2. It is not meant the grave, but some other place, because the

bodies, so long as they lie there, are not capable of lifting up

their eyes, to see the glorious condition of the children of God,

as the souls of the damned do. 'In hell he lifted up his eyes.'

3. It cannot be the grave, for then it must follow that the soul

was buried there with the body, which cannot stand with such a

dead state as is here mentioned; for he saith, 'The rich man died';

that is, his soul was separated from his body. 'And in hell he

lifted up his eyes.'

If it be again objected that there is no hell but in this life; that

I do also deny, as I said before: after he was dead and buried,

'In hell he lifted up his eyes.' And let me tell thee, O soul,

whoever thou art, that if thou close not in savingly with the Lord

Jesus Christ, and lay hold on what he hath done and is doing in

his own person for sinners, thou wilt find such a hell after this

life is ended, that thou wilt not get out of again for ever and

ever. And thou that art wanton, and dost make but a mock at the

servants of the Lord, when they tell thee of the torments of hell,

thou wilt find that when thou departest out of this life, that

hell, even the hell which is after this life, will meet thee in

thy journey thither; and will, with its hellish crew, give thee

such a sad salutation that thou wilt not forget it to all eternity.

When that scripture comes to be fulfilled on thy soul, in Isaiah

14:9, 10, 'Hell from beneath is moved for thee to meet thee at

thy coming: it stirreth up the dead for thee, even all the chief

ones of the earth; it hath raised up from their thrones all the

kings of the nations. All they,' that is, that are in hell, shall

say, 'Art thou also become weak as we? art thou become like unto

us?' O sometimes when I have had but thoughts of going to hell,

and consider the everlastingness of their ruin that fall in thither,

it hath stirred me up rather to seek to the Lord Jesus Christ to

deliver me from thence, than to slight it, and make a mock at it.

'And in hell he lifted up his eyes.'

[Second.] The second thing I told you was this, that all the ungodly

that live and die in their sins, so soon as ever they depart this

life, do descend into hell. This is also verified by the words in

this parable, where Christ said, He 'died and was buried, and in

hell he lifted up his eyes.' As the tree falls, so it shall be,

whether it be to heaven or hell (Eccl 11:3). And as Christ said to

the thief on the cross, 'Today thou shalt be with me in paradise.'

Even so the devil in the like manner may say unto thy soul, To-morrow

shalt thou be with me in hell. See then what a miserable case he

that dies in an unregenerate state is in; he departs from a long

sickness to a longer hell; from the gripings of death, to the

everlasting torments of hell. 'And in hell he lifted up his eyes.'

Ah friends! If you were but yourselves, you would have a care of

your souls; if you did but regard, you would see how mad they are

that slight the salvation of their souls. O what will it profit

thy soul to have pleasure in this life, and torments in hell? (Mark

8:36). Thou hadst better part with all thy sins, and pleasures,

and companions, or whatsoever thou delightest in, than to have

soul and body to be cast into hell. O then do not now neglect our

Lord Jesus Christ, lest thou drop down to hell (Heb 2:3). Consider,

would it not wound thee to thine heart to come upon thy death-bed,

and instead of having the comfort of a well spent life, and the

merits of the Lord Jesus Christ, together with the comforts of his

glorious Spirit: to have, first, the sight of an ill-spent life,

thy sins flying in thy face, thy conscience uttering itself with

thunder-claps against thee, the thoughts of God terrifying of

thee, death with his merciless paw seizing upon thee, the devils

standing ready to scramble for thy soul, and hell enlarging

herself, and ready to swallow thee up; and an eternity of misery

and torment attending upon thee, from which there will be no

release. For mark, death doth not come alone to an unconverted

soul, but with such company, as wast thou but sensible of it would

make thee tremble. I pray consider that scripture (Rev 6:8), 'And

I looked and behold a pale horse, and his name that sat on him

was Death, and hell followed with him.' Mark, death doth not come

alone to the ungodly, no, but hell goeth with him. O miserable

comforters! O miserable society! Here comes death and hell unto

thee. Death goeth into thy body, and separates body and soul

asunder; hell stands without, as I may say, to embrace, or rather,

to crush thy soul between its everlasting grinders. Then thy mirth,

thy joy, thy sinful delights will be ended when this comes to

pass. Lo it will come. Blessed are all those that through Christ

Jesus his merits, by faith, do escape these soul-murdering

companions. 'And in hell he lifted up his eyes.'

[Third.] The third thing you know that we did observe from these

words was this, That some are so fast asleep, and secure in

their sins, that they scarce know where they are, until they come

into hell. And that I told you I gather by these words, 'In hell

he lifted up his eyes.' Mark, it was in hell that he lift up his

eyes. Now some do understand by these words that he came to himself,

or began to consider with himself, or to think with himself in what

an estate he was, and what he was deprived of; which is still a

confirmation of the thing laid down by me. There it is that they

come to themselves, that is, there they are sensible where they

are indeed. Thus it fares with some men that they scarce know

where they are, till they lift up their eyes in hell. It is with

those people as with those that fall down in a swoon; you know

if a man do fall down in a swoon in one room, though you take him

up and carry him into another, yet he is not sensible where he is

till he cometh unto himself, and lifteth up his eyes.

Truly thus, it is to be feared, it is with many poor souls, they

are so senseless, so hard, so seared in their conscience (1 Tim

4:2), that they are very ignorant of their state; and when death

comes it strikes them as it were into a swoon, especially if they

die suddenly, and so they are hurried away, and scarce know where

they are till in hell they lift up their eyes: this is he who

'dieth in his full strength, being wholly at ease and quiet' (Job

21:23).

Of this sort are they spoken of in Psalm 73, where he saith, 'There

are no bands in their death: but their strength is firm.' 'They

are not in trouble as other men, neither are they plagued like

other men.' And again, 'they spend their days in wealth, and in

a moment,' mark, 'in a moment,' before they are aware, they 'go

down to the grave' (Job 21:13).

Indeed this is too much known by woeful and daily experience;

sometimes when we go to visit them that are sick in the towns

and places where we live, O how senseless, how seared in their

consciences are they! They are neither sensible of heaven nor of

hell, of sin nor of a Saviour; speak to them of their condition,

and the state of their souls, and you shall find them as ignorant

as if they had no souls to regard. Others, though they lie ready to

die, yet they are busying themselves about their outward affairs,

as though they should certainly live here, even to live and enjoy

the same for ever. Again, come to others, speak to them about the

state of their souls, though they have no more experience of the

new birth than a beast, yet will they speak as confidently of

their eternal state, and the welfare of their souls, as if they

had the most excellent experience of any man or woman in the world,

saying, 'I shall have peace' (Deut 29:19). When, as I said even

now, the Lord knows they are as ignorant of the new birth, of the

nature and operation of faith, of the witness of the Spirit, as

if there were no new birth, no faith, no witness of the Spirit of

Christ in any of the saints in the world. Nay, thus many of them

are, even an hour or less before their departure. Ah, poor souls!

though they may go away here like a lamb, as the world says, yet,

if you could but follow them a little, to stand and listen soon

after their departure, it is to be feared, you should hear them

roar like a lion at their first entrance into hell, far worse than

even did Korah, &c., when they went down quick into the ground

(Num 16:31-35).

Now, by this one thing doth the devil take great advantage on

the hearts of the ignorant, suggesting unto them that because the

party deceased departed so quietly, without all doubt they are

gone to rest and joy; when, alas! it is to be feared the reason why

they went away so quietly, was rather because they were senseless

and hardened in their consciences; yea, dead before in sins

and trespasses. For, had they had but some awakenings on their

death-beds, as some have had, they would have made all the town

to ring of their doleful condition; but because they are seared

and ignorant, and so depart quietly, therefore the world takes

heart at grass,[13] as we use to say, and make no great matter of

living and dying they cannot tell how; 'therefore pride compasseth

them as a chain' (Psa 75:6). But let them look to themselves, for

if they have not an interest in the Lord Jesus now, while they

live in the world, they will, whether they die raging or still,

go unto the same place; 'and lifted up their eyes in hell.'

O, my friends, did you but know what a miserable condition they

are in that go out of this world without an interest in the Son of

God, it would make you smite upon your thigh, and in the bitterness

of your souls cry out, 'Men and brethren, what shall we do to be

saved?' (Acts 16:29-31). And not only so, but thou wouldst not be

comforted until thou didst find a rest for thy soul in the Lord

Jesus Christ.

Verse 23. 'And in hell he lifted up his eyes, being in torments,

and seeth Abraham afar off, and Lazarus in his bosom.'

Something, in brief, I have observed from the first part of this

verse, namely, from these words, 'And in hell he lifted up his

eyes.' And, indeed, I have observed but something, for they are

very full of matter, and many things might be taken notice of in

them. There is one thing more that I might touch upon, as touched

in this saying, and that is this:--Methinks the Lord Jesus Christ

doth hereby signify that men are naturally unwilling to see or take

notice of their sad state, I say by nature; but though now they

are willingly ignorant, yet in hell they shall lift up their eyes.

That is, in hell they shall see and understand their miserable

condition; and, therefore, to these words: 'In hell he lifted up

his eyes,' he adds, 'being in torments.' As if he had said, though

once they shut their eyes, though once they were willingly ignorant

(2 Peter 3:5), yet, when they depart into hell, they shall be so

miserably handled and tormented, that they shall be forced to lift

up their eyes. While men live in this world, and are in a natural

state, they will have a good conceit of themselves, and of their

condition--they will conclude that they are Christians, that Abraham

is their father, and their state to be as good as the best (Matt

3:7-9). They will conclude they have faith, the Spirit, a good

hope, and an interest in the Lord Jesus Christ; but then, when

they drop into hell, and lift up their eyes there, and behold

first their soul to be in extreme torments; their dwelling to be

the bottomless pit; their company thousands of damned souls; also

the innumerable company of devils; and the hot scalding vengeance

of God, not only to drop, but to fall very violently upon them;

then they will begin to be awakened, who all their lifetime where

in a dead sleep. I say, when this comes to pass, lo it will; then

in hell they shall lift up their eyes, in the midst of torments

they shall lift up their eyes.

Again, you may observe in these words, 'And in hell he lifted up

his eyes, being in torments,' that the time of the ungodly men's

smarting for their sins will be in the torments of hell. Now here

I am put to a stand, when I consider the torments of hell into which

the damned do fall. O unspeakable torments! O endless torments!

Now that thy soul might be made to flee from those intolerable

torments into which the damned do go, I shall show you briefly

what are the torments of hell. First. By the names of it. Second.

by the sad state thou wilt be in, if thou comest there.

First. The names. It is called a never-dying worm (Mark 9). It

is called an oven fire, hot (Mal 4:1). It is called a furnace, a

fiery-furnace (Matt 13). It is called the bottomless pit, the

unquenchable fire, fire and brimstone, hell fire, the lake of fire,

devouring fire, everlasting fire, eternal fire, a stream of fire

(Rev 21).

[Second. By the sad state thou wilt be in, if thou comest there.]

1. One part of thy torments will be this, thou shalt have a full

sight of all thy ill spent life, from first to last; though here

thou canst sin today and forget it by to-morrow, yet there thou

shalt be made to remember how thou didst sin against God at such

a time, and in such a place, for such a thing, and with such a

one, which will be a hell unto thee. God will 'set them in order

before thine eyes' (Psa 51:21).

2. Thou shalt have the guilt of them all lie heavy on thy soul, not

only the guilt of one or two, but the guilt of them all together,

and there they shall lie in thy soul, as if thy belly were full

of pitch, and set on a light fire. Here men can sometimes think

on their sins with delight, but there with unspeakable torment;

for that I understand to be the fire that Christ speaketh of,

which shall never be quenched (Mar 9:43-49). While men live here,

O how doth the guilt of one sin sometimes crush the soul! It makes

a man in such plight that he is weary of his life, so that he can

neither rest at home nor abroad, neither up nor in bed.[14] Nay,

I do know that they have been so tormented with the guilt of one

sinful thought, that they have been even at their wits' end, and

have hanged themselves. But now when thou comest into hell, and

hast not only one or two, or an hundred sins, with the guilt of

them all on thy soul and body, but all the sins that ever thou

didst commit since thou camest into the world, altogether clapped

on thy conscience at one time, as one should clap a red hot iron

to thy breasts, and there to continue to all eternity: this is

miserable.