not? Then read Genesis 3:23, 24.
If thou wouldst know whether man be still in that state by nature
that God did place him in? Then read Ecclesiastes 7:29, and compare
it with Romans 5:16; Ephesians 2:1-3. 'God made men upright, but
they have sought out many inventions.'
If thou wouldst know whether the man were first beguiled, or the
woman that God made an help-mate for him? Read Genesis 3:6, and
compare with 1 Timothy 2:14.
Wouldst thou know whether God looked upon Adam's eating [the fruit
of] the forbidden tree to be sin or no? Read Romans 5:12-15, and
compare it with Genesis 3:17.
Wouldst thou know whether it were the devil who beguiled them, or
whether it was a natural serpent, such as do haunt the desolate
places? Read Genesis 3:13, with Revelation 20:1-3.
Wouldst thou know whether that sin be imputed to us? Read Romans
5:12-15, and compare it with Ephesians 2:2.
Wouldst thou know whether man was cursed for his sin? Read Galatians
3:10; Romans 5:15.
Wouldst thou know whether the curse did fall on man, or on the
whole creation with him? Compare Genesis 3:17, with Romans 8:20-22.
Wouldst thou know whether man be defiled in every part of him by
the sin he hath committed? Then read Isaiah 1:6.
Wouldst thou know man's inclination so soon as he is born? Read
Psalm 58:3. 'The wicked are estranged from the womb; they go astray
as soon as they be born.'
Wouldst thou know whether man once fallen from God by transgression,
can recover himself by all he can do? Then read Romans 3:20,23.
Wouldst thou know whether it be the desire of the heart of man by
nature, to follow God in his own way or no? Compare Genesis 6:5,
and Genesis 8:21, with Hosea 11:7.
Wouldst thou know how God's heart stood affected toward man before
the world began? Compare Ephesians 1:4, with 2 Timothy 1:9.
Wouldst thou know whether sin were sufficient to draw God's love
from his creatures? Compare Jeremiah 3:7, and Micah 7:18, with
Romans 5:6-8.
Wouldst thou know whether God's love did still abide towards his
creatures for anything they could do to make him amends? Then read
Deuteronomy 11:5-8.
Wouldst thou know how God could still love his creatures, and do
his justice no wrong? Read Romans 3:24-26. 'Being justified freely
by his grace, through the redemption that is in Christ Jesus; whom
God hath set forth to be a propitiation' for sin, 'through faith
in his blood, to declare his righteousness for the remission of
sins that are past, through the forbearance of God. To declare,
I say, at this time his righteousness, that he might be just, and
the justifier of him which believeth in Jesus.'
That is, God having his justice satisfied in the blood, and
righteousness, and death of his own Son Jesus Christ for the sins
of poor sinners, he can now save them that come to him, though
never so great sinners, and do his justice no wrong, because it
hath had a full and complete satisfaction given it by that blood
(1 John 1:7,8).
Wouldst thou know who he was, and what he was, that did out of
his love die for sinners, then compare John 3:16, 17,; Romans 5:8,
with Isaiah 9:6.
Wouldst thou know whether this Saviour had a body of flesh and
bones before the world was, or took it from the Virgin Mary? Then
read Galatians 4:4.
Wouldst thou know whether he did in that body bear all our sins,
and where? Then read 1 Peter 2:24. 'Who bare our sins in his own
body on the tree.'
Wouldst thou know whether he did rise again after he was crucified,
with the very same body? Then read Luke 24:38-41.
Wouldst thou know whether he did eat or drink with his disciples
after he rose out of the grave? Then read Luke 24:42, and Acts
10:41.
If thou wouldst be persuaded of the truth of this, that that very
body is now above the clouds and stars, read Acts 1:9-11, and Luke
24 toward the end.
If thou wouldst know that the Quakers hold an error that say the
body of Christ is within them;[37] consider the same scripture.
Wouldst thou know what that Christ that died for sinners is doing
in that place whither he is gone? Then read Hebrews 7:24.
Wouldst thou know who shall have life by him, read 1 Timothy 1:14,
15, and Romans 5:6-8, which say, 'Christ died' for sinners, 'for
the ungodly.'
Wouldst thou know whether they that live and die in their sins
shall go to heaven or not? Then read 1 Corinthians 6:10; Revelation
21:8, 27, which saith, 'They shall have their part in the lake
which burneth with fire and brimstone.'
Wouldst thou know whether man's obedience will obtain that Christ
should die for them, or save them? Then read Mark 2:17; Romans
5:6, 7.
Wouldst thou know whether righteousness, justification, and
sanctification do come through the virtue of Christ's blood?
Compare Romans 5:9 with Hebrews 12:12.
Wouldst thou know whether natural man can abstain from the outward
act of sin against the law, merely by a principle of nature? Then
compare well Romans 2:14, with Philippians 3:6.
Wouldst thou know whether a man by nature may know something of
the invisible things of God? Compare seriously Romans 1:20, 21
with 2:14, 15.
Wouldst thou know how far a man may go on in a profession of the
gospel, and yet fall away? Then read Hebrews 6:4-6. 'They may taste
the good Word of God, and the powers of the world to come.' They
may taste 'the heavenly gift, and be partakers of the Holy Ghost,'
and yet so fall as never to be recovered, or renewed again unto
repentance. See also Luke 13.
Wouldst thou know how hard it is to go to heaven? Read Matthew
7:13, 14; Luke 13:24.
Wouldst thou know whether a man by nature be a friend to God, or
an enemy? Then read Romans 5:10; Colossians 1:21.
Wouldst thou know what, or who they are that shall go to heaven?
Then read John 3:3-7, and 2 Corinthians 5:17. Also, wouldst thou
know what a sad thing it is for any to turn their backs upon the
gospel of Jesus Christ? then read Hebrews 10:28, 29, and Mark
16:16.
Wouldst thou know what is the wages of sin? Then read Romans 6:23.
['The wages of sin is death.']
Wouldst thou know whither those do go that die unconverted to the
faith of Christ? Then read Psalm 9:17, and Isaiah 14:9.
Reader, here might I spend many sheets of paper, yea, I might upon
this subject write a very great book, but I shall now forbear,
desiring thee to be very conversant in the Scriptures, 'for they
are they which testify of Jesus Christ' (John 5:39). The Bereans
were counted noble upon this account: 'These were more noble than
those in Thessalonica, in that they received the Word with all
readiness of mind, and searched the scriptures daily,' &c. (Acts
17:11). But here let me give thee one caution, that is, have a
care that thou do not satisfy thyself with a bare search of them,
without a real application of him whom they testify of to thy
soul, lest instead of faring the better for thy doing this work,
thou dost fare a great deal the worse, and thy condemnation be
very much heightened, in that though thou didst read so often the
sad state of those that die in sin, and the glorious estate of
them that close in with Christ, yet thou thyself shouldest be such
a fool as to lose Jesus Christ, notwithstanding thy hearing, and
reading so plentifully of him.
'They have Moses and the prophets, let them hear them.'
As if he should say, what need have they that one should be sent
to them from the dead? Have they not Moses and the prophets? Hath
not Moses told them the danger of living in sin? (Deut 27:15-26,
28:15-68, 29:18-22). Hath he not there told them, what a sad
state those persons are in that deceive themselves with the deceit
of their hearts, saying they shall have peace though they follow
their sins, in these words: 'And when he heareth the words of
this curse, he blesseth himself in his heart, saying, I shall have
peace though I' go on, or 'walk in the imagination of mine heart,
to add drunkenness to thirst. The Lord will not spare him, but
then the anger of the Lord and his jealousy shall smoke against
that man, and all the curses that are written in this book shall
lie upon him, and the LORD shall blot out his name from under
heaven.'
Again, Did not Moses write of the Saviour that was to come afterwards
into the world? (Deut 18:18). Nay, have not all the prophets from
Samuel, with all those that follow after, prophesied, and foretold
these things? Therefore what need have they that I should work
such a miracle, as to send one from the dead unto them? 'They have
Moses and the prophets, let them hear them.'
[Second.] From whence observe again, that God doth honour the
writings of Moses and the prophets, as much, nay more, than if one
should rise from the dead: 'Should not a people seek unto their
God?' What, seek 'for the living among the dead? To the law, and
to the testimony,' saith God, 'if they speak not according to this
word, it is because there is no light in them' (Isa 8:19,20). And
let me tell you plainly, I do believe that the devil knows this
full well, which makes him labour to beget in the hearts of his
disciples and followers light thoughts of them; and doth persuade
them, that even a motion from their own beguiled conscience, or
from his own wicked spirit, is to be observed and obeyed before
them. When the very apostle of Jesus Christ, though he heard a
voice from the excellent glory, saying, 'This is my beloved Son,'
&c., yet writing to the churches, he commends, the writing of
the prophets before it, saying, 'We have also a more sure word
of the prophets, to which ye do well to take heed,' &c. (2 Peter
1:17-19).[38] Now if thou doubtest whether that place be meant the
scriptures, the words of the prophets or no, read but the next
verse, where he addeth for a certain confirmation thereof, these
words, 'Knowing this first, that no prophecy of the Scripture is
of any private interpretation. For the prophecy came not in old
time by the will of man, but holy men of God spake as they were
moved by the Holy Ghost.'
And therefore what a sad thing is it for those that go about to
disown the Scriptures! I tell you, however they may slight them
now, yet when they come into hell, they will see their folly:
'They have Moses and the prophets, let them hear them.'
Further, who are they that are so tossed to and fro, with the
several winds of doctrine that have been broached in these days,
but such for the most part, as have had a light esteem of the
scriptures; for the ground of error, as Christ saith, is because
they know not them (Mark 12:24). And indeed, it is just with God
to give them over to follow their own dark blinded consciences,
to be led into errors, that they might be damned into hell, who
did not believe that the things contained in the Scripture were
the truth, that they might be saved and go to heaven. I cannot
well tell how to have done speaking for, and on the Scriptures'
side; only this I consider, a word is enough to the wise; and
therefore I shall commit these things into the hands of them that
are of God; and as for the rest, I shall say to them, rather than
God will save them from hell with the breach of his holy Word, if
they had a thousand souls apiece, God would destroy them all; for
'the Scripture cannot be broken' (John 10:35).
Verse 30.--'And he said, Nay, Father Abraham; but if one went unto
them from the dead, they will repent.'
The verse before, you know, as I told you, it was part of an
answer to such as lose their souls; so it is a vindication of the
Scriptures of Moses and the prophets, 'They have Moses and the
prophets, let them hear them.'
Now this verse is an answer to what was said in the former; and
such an one as hath in it a rejection of the former answer. 'Nay,
father Abraham.' Nay, saith he, do not say so, do not put them
off with this; send one from the dead, and then there will be some
hopes. It is true thou speakest of the Scripture, of Moses and
the prophets, and sayest, 'let them hear them'; but these things
are not so well as I could wish, I had rather thou wouldst send
one from the dead. In these words therefore, Nay, father Abraham,
there is a repulse given; nay, let it not be so; nay, I do not
like of that answer. Hear Moses and the prophets, nay. The same
expression is used by Christ, Luke 13:2, 3. Think you that they
upon whom the tower of Siloam fell, were sinners above others? 'I
tell you nay; but except ye repent, ye shall all likewise perish.'
So here, Nay, father Abraham, &c.
By this word Nay, therefore, is signified a rejecting the first
answer.
Now observe, I pray you, the reason why he says Nay, is, because
God doth put over all those that will be saved, to observe and
receive the truth contained in Scripture, and believe that. To
have a high esteem of them, and to love and search them, as Christ
saith, 'Search the Scriptures,' for 'they are they which testify
of me' (John 5:39). But the damned say, Nay; as if he had said,
This is the thing. To be short, my brethren are unbelievers, and
do not regard the Word of God. I know it by myself, for when I was
in the world, it was so with me; many a good sermon did I hear,
many a time was I admonished, desired, entreated, beseeched,
threatened, forewarned of what I now suffer; but alas! I was
ignorant, self-conceited, surly, obstinate, and rebellious. Many
a time the preacher told hell would be my portion, the devil would
wreck his malice on me; God would pour on me his sore displeasure;
but he had as good have preached to the stock, to the post,
to the stones I trod on; his words rang in mine ears, but I kept
them from mine heart. I remember he alleged many a Scripture, but
those I valued not; the Scriptures, thought I, what are they? A
dead letter, a little ink and paper, of three or four shillings'
price.[39] Alas! What is the Scripture? Give me a ballad, a
news-book, George on horseback, or Bevis of Southampton; give me
some book that teaches curious arts, that tells of old fables;[40]
but for the holy Scriptures I cared not. And as it was with me
then, so it is with my brethren now, we were all of one spirit,
loved all the same sins, slighted all the same counsels, promises,
encouragements and threatenings of the Scriptures; and they are
still, as I left them, still in unbelief, still provoking God,
and rejecting good counsel, so hardened in their ways, so bent to
follow sin, that let the Scriptures be showed to them daily, let
the messengers of Christ preach till their hearts ache, till they
fall down dead with preaching, they will rather trample it under
foot, and swine-like rend them, than close in with those gentle
and blessed proffers of the gospel.
'Nay, father Abraham, but if one should rise from the dead, they
would repent.' Though they have Moses and the prophets, the
Scriptures, they will not repent and close in with Jesus Christ,
though the Scriptures do witness against them. If therefore there
be any good done to them, they must have it another way. I think,
saith he, it would work much on them 'if one should rise from the
dead.' And this truth indeed is so evident, that ungodly ones have
a light esteem of the Scriptures, that it needs not many strong
arguments to prove it, being so evidently manifested by their every
day's practice, both in words and actions, almost in all things
they say and do. Yet for the satisfaction of the reader, I shall
show you by a scripture or two, though I might show many, that
this was and is true, with the generality of the world. See the
words of Nehemiah in his 9th chapter concerning the children of
Israel, who though the Lord offered them mercy upon mercy, as it
is from verse 19-25, yet verse 26, saith he, 'Nevertheless they
were disobedient' for all thy goodness towards them, 'and rebelled
against thee.' But how? 'And cast thy law behind their backs; slew
thy prophets which testified against them, to turn them to thee,
and they wrought great provocations.'
Observe, 1. They sinned against mercy. And then, 2. They slighted
the law, or Word of God. 3. They slew the prophets that declared
it unto them. 4. The Lord counts it a great provocation. See Hebrews
3:10-19; Zechariah 7:11, 12. 'But they refused to hearken,' saith
he, there of the wicked, 'and pulled away the shoulder, and stopped
their ears, that they should not hear' the law. 'Yea, they made
their hearts' hard as 'an adamant stone, lest they should hear the
law, and the words which the Lord of hosts hath sent' unto them
'in his Spirit by the former prophets,' &c.
Mark, I pray you, here is also, (1.) A refusing to hearken to the
words of the prophets. (2.) That they might so do, they stopped
their ears. (3.) If anything was to be done, they pulled away
their shoulder. (4.) To effect his, they labour to make their
hearts hard as an adamant stone. (5.) And all this, lest they should
hear and close in with Jesus, and live, and be delivered from the
wrath to come. All which things do hold out an unwillingness to
submit to, and embrace the words of God, and so Jesus Christ which
is testified of by them. Many other scriptures I might bring in
for confirmation of the thing, as that in Amos 7:12, 13; also 1
Samuel 2:24, 25; 2 Chronicles 25:15, 16; Jeremiah 7:23-28, 16:12.
Read also seriously that saying in 2 Chronicles 36:15, where
he saith, 'And the Lord God of their fathers sent to them by his
messengers, rising up betimes, because he had compassion on his
people, and on his dwelling-place.' And did they make them welcome?
No, but they mocked the messengers of God, and despised his words.
And was that all? No, they 'misused his prophets.' How long?
'Until the wrath of the Lord arose against them. Till there was
no remedy.' See also Jeremiah 29:19, 25:3-7; Luke 11:49.
And besides, the conversion of almost all men doth bear witness to
the same, both religious and profane persons, in that they daily
neglect, reject, and turn their backs upon the plain testimony of
the Scriptures. As,
First. Take the THREATENINGS laid down in holy writ, and how are
they disregarded? There are but a few places in the Bible but there
are threatenings against one sinner or other; against drunkards,
swearers, liars, proud persons, strumpets, whoremongers, covetous,
railers, extortioners, thieves, lazy persons. In a word, all manner
of sins are reproved, and without faith in the Lord Jesus, there
is a sore punishment to be executed on the committers of them;
and all this made mention of in the Scriptures.
But for all this, how thick, and by heaps, do these wretches walk
up and down our streets?[41] Do but go into the alehouses, and
you shall see almost every room besprinkled with them, so foaming
out their own shame, that it is enough to make the heart of a
saint to tremble, insomuch that they would not be bound to have
society with them any long while for all the world. For as the
ways of the godly are not liked of by the wicked, even so the
ways of the wicked 'are an abomination to the just' (Prov 29:27;
Psa 120:5,6).
1. The Scripture says, 'Cursed is the man that trusteth in man,
and maketh flesh his arm, and whose heart departeth from the LORD'
(Jer 17:5).
And yet how many poor souls are there in the world, that stand
in so much awe and dread of men, and do so highly esteem their
favour, that they will rather venture their souls in the hands of
the devil with their favour, than they will fly to Jesus Christ
for the salvation of their souls? Nay, though they be convinced
in their souls, that the way is the way of God; yet how do they
labour to stifle conviction, and turn their ears away from the
truth, and all because they will not lose the favour of an opposite
neighbour? O! I dare not for my master, my brother, my landlord, I
shall lose his favour, his house of work, and so decay my calling.
O, saith another, I would willingly go in this way, but for my
father, he chides and tells me he will not stand my friend when I
come to want; I shall never enjoy a pennyworth of his goods; he
will disinherit me. And I dare not, saith another, for my husband,
for he will be a railing, and tells me he will turn me out of
doors, he will beat me, and cut off my legs. But I tell you, if
any of these, or any other things be so prevalent with thee now,
as to keep thee from seeking after Christ in his ways, they will
also be so prevalent with God against thee, as to make him cast
off thy soul, because thou didst rather trust man than God; and
delight in the embracing of man rather than in the favour of the
Lord.[42]
2. Again, the Scripture saith, 'He that being often reproved,
hardeneth his neck, shall suddenly be destroyed, and that without
remedy' (Prov 29:1). Yet many are so far from turning, though they
have been convinced of their wretched state a hundred times, that
when convictions or trouble for sin comes on their consciences,
they go on still in the same manner resisting and choking the
same, though remediless destruction be hard at their heels.
3. Again thou hast heard say, 'Except a man be born again,' 'he
cannot enter into the kingdom of God' (John 3:3-7). And yet thou
goest on in a natural state, an unregenerate condition; nay, thou
dost resolve never to turn nor be changed, though hell be appointed
on purpose to swallow up such (Isa 14:9). 'The wicked shall be
turned into hell, and all the nations that forget God' (Psa 9:17).
4. Again, the Scripture saith plainly that he that loveth and
maketh a lie shall have his part 'in the lake which burneth with
fire and brimstone' (Rev 21:8,27). And yet thou art so far from
dreading it, that it is thy delight to jest and jeer, and lie for
a penny, or twopence, or sixpence, again. And also if thou canst
make the rest of thy companions merry, by telling things that are
false, of them that are better than thyself, thou dost not care
a straw. Or if thou hearest a lie from, or of another, thou wilt
tell it, and swear to the truth of it, O miserable!
5. Thou hast heard and read, that 'He that believeth not shall be
damned' (Mark 16:16). And that 'all men have not faith' (2 Thess
3:2). And yet thou dost so much disregard these things, that it is
like thou didst scarce ever so much as examine seriously whether
thou wast in the faith or no; but dost content thyself with the
hypocrite's hope, which at the last God will cut off, and count
it not better than the spider's web (Job 8:13,14), or the house
that is builded on the sands (Luke 6:49). Nay, thou peradventure
dost flatter thyself, and thinkest that thy faith is as good
as the best of them all; when, alas, poor soul, thou mayest have
no saving faith at all; which thou hast not, if thou be not born
again, and made a new creature (2 Cor 2:17).
6. Thou hast heard, that he that neglects God's great salvation
shall never escape his great damnation (Heb 2:3, compared with
Luke 14:24, and Rev 14:19,20). And yet when thou art invited,
intreated, and beseeched to come in, thou wilt make any excuse
to serve the turn (Luke 14:17,18; Rom 12:1; 2 Cor 5:19,20). Nay,
thou wilt be so wicked as to put off Christ time after time,
notwithstanding he is so freely proffered to thee; a little ground,
a few oxen, a farm, a wife, a twopenny matter, a play; nay, the
fear of a mock, a scoff or a jeer, is of greater weight to draw
thee back, than the salvation of thy soul to draw thee forward.
7. And thou hast heard, that whosoever will be a friend of the
world is the enemy of God (James 4:4). But thou regardest not
these things, but contrariwise; rather than thou wilt be out of
the friendship and favour of this world, thou wilt sin against
thine own conscience, and get thyself into favour by fawning and
flattering of the world. Yea, rather than thou wilt go without it,
thou wilt dissemble, lie, backbite thy neighbour, and an hundred
other tricks thou wilt have.
8. You have heard that the day of judgment is near, in which you
and I, all of us, must appear before the tribunal of Jesus Christ,
and there be made to give an account to him that is ready to judge
the quick and the dead; even of all that ever we did, yea, of all
our sins in thought, word, and deed, and shall certainly be damned
for them too, if we close not in with our Lord Jesus Christ,
and what he hath done and suffered for eternal life; and that
not notionally or traditionally, but really and savingly, in the
power, and by the operation of the Spirit, through faith (Eccl
11:9, 12:14; Acts 10:42, 17:30,31; 2 Cor 5:10; Heb 9:27; Rev
20:12). 'And I saw the dead, small and great, stand before God;
and the books were opened: and another book was opened, which
is the book of life, and the dead were judged out of those things
which were written in the books.' There is the book of the creatures,
the book of conscience, the book of the Lord's remembrance, the
book of the law, the book of the gospel (Rom 1:20, compare with
Rom 2:12,15; Rev 6:17; John 12:48).[43] Then 'he shall separate
them one from another, as a shepherd divideth his sheep on the
right hand, but the goats on his left' (Matt 25:30-32). 'And shall
say to them on his right hand, Come, ye blessed' (v 34). But to
the other, go, or 'Depart, ye cursed' (v 41). Yet, notwithstanding
the Scriptures do so plainly and plentifully speak of these things,
alas! who is there that is weaned from the world, and from their
sins and pleasures, to fly from the wrath to come? (Matt 3:7).
Notwithstanding the Scripture saith also that heaven and earth
shall pass away, rather than one jot, or one tittle of the word
shall fail, 'till all be fulfilled,' they are so certain (Luke
21:33; Matt 5:18).
[Second PROMISES.] But leaving the threatenings, let us come to
THE PROMISES, and speak somewhat of them, and you may see how light
men make of them, and how little they set by them, notwithstanding
the mouth of the Lord hath spoken them. As
1. 'Turn,' ye fools, ye scorners, ye simple ones, 'at my reproof';
and 'behold I will pour out my Spirit unto you' (Prov 1:23). And
yet persons had rather be in their foolishness and scorning still,
and had rather embrace some filthy lust, than the holy, undefiled,
and blessed Spirit of Christ, through the promise, though by it,
as many as receive it, 'are sealed unto the day of redemption'
(Eph 4:30), and although he that lives and dies without it, is
none of Christ's (Rom 8:9).
2. God hath said, if thou do but come to him in Christ, 'Though your
sins be as' red as 'scarlet, they shall be as white as snow'; and
he will by no means cast thee away. Compare Isaiah 1:18 with John
6:37. Yet poor souls will not come to Christ that they might have
life (John 5:40), but rather after their hardness and impenitent
heart treasurest up unto themselves wrath against the day of
wrath, and revelation of the righteous judgment of God (Rom 2:5).
3. Christ Jesus hath said in the Word of truth that if any man will
serve and follow him, where he is, 'there shall also his servant
be' (John 12:26). But yet poor souls choose rather to follow sin,
Satan, and the world, though their companions be the devils and
damned souls for ever (Matt 25:41).
4. He hath also said, 'Seek ye first the kingdom of God, and all'
other 'things shall be added.' But let whoso will seek after the
kingdom of heaven first for them; for they will take the first
time, while time serves to get the things of this life. And if it
be so, that they must needs seek after heaven, or else be damned,
they will stay till they have more leisure, or till they can better
attend to it; or till they have other things handsome about them,
or till they are older; when they have little else to do, or when
they come to be sick, and to die. Then, Lord, have mercy upon
them! though it be ten thousand to one but they perish for ever.
For commonly the Lord hath this way to deal with such sinners,
who put him off when he is striving with them, either to laugh at
their calamity, and mock when their fear cometh (Prov 1:26,28). Or
else send them to the gods they have served, which are the devils
(Judg 10:13,14). Go to the gods you have served, and 'let them
deliver you,' saith he; compare this with John 8:44.
5. He hath said, 'There is no man that forsaketh father, or mother,
wife, or children, or lands, for his sake and the gospel's, but
shall have a hundred fold in this world, with persecution, and in
the world to come life everlasting' (Mark 10:29,30).
But men, for the most part, are so far off from believing the
certainty of this, that they will scarce lose the earning of a
penny to hear the Word of God, the gospel of salvation. Nay, they
will neither go themselves, nor suffer others to go, if they can
help it, without threatening to do them a mischief, if it lie in
their way. Nay, further, many are so far from parting from any
worldly gain for Christ's sake, and the gospel's, that they are
still striving, by hook and by crook, as we say, by swearing,
lying, cozening, stealing, covetousness, extortion, oppression,
forgery, bribery, flattery, or any other way to get more, thou
they get together with these, death, wrath, damnation, hell, the
devil, and all the plagues that God can pour upon them. And if
any do not run with them to the same excess of riot, but rather
for all their threats will be so bold and careless, as they call
it, as to follow the ways of God; if they can do no more, yet they
will whet their tongues like a sword to wound them, and do them
the greatest mischief they can, both in speaking against them to
neighbours, to wives, to husbands, to landlords, and raising false
reports of them. But let such take heed lest they be in such a
state, and woeful condition as he was in, who said, in vexation
and anguish of soul, One drop of cold water to cool my tongue.
Thus might I add many things out of the holy Writ, both threatenings
and promises, besides those heavenly counsels, loving reproofs,
free invitations to all sorts of sinners, both old and young, rich
and poor, bond and free, wise and unwise. All which have been,
now are, and is to be feared, as long as this world lasts, will
be trampled under the feet of those swine, I call them not men,
who will continue in the same. But take a review of some of them:--
1. Counsel.
What heavenly counsel is that where Christ saith, 'buy of me gold
tried by the fire, that thou mayest be rich, and white raiment
that thou mayest be clothed, and that the shame of thy nakedness
do not appear' (Rev 3:18). Also that, 'Ho, every one that thirsteth,
come ye to the waters; yea, come, buy wine and milk without money
and without price' (Isa 55:1). 'Hear, and your soul shall live' (v
3). 'Take hold of my strength, that you may make peace with me,
and you shall make peace with me' (Isa 27:5).
2. Instruction.
What instruction is here?
'Hear instruction and be wise, and refuse it not. Blessed is the
man that heareth me,' saith Christ, 'watching daily at my gates,
waiting at the posts of my doors. For whoso findeth me, findeth
life, and shall obtain favour of the Lord' (Prov 8:33-35). Take
heed that no man deceive you by any means. 'Labour not for the meat
which perisheth, but for that meat which endureth unto everlasting
life' (John 6:27). 'Strive to enter in at the strait gate' (Luke
13:24). 'Believe on the Lord Jesus, and thou shalt be saved' (Acts
16:31). 'Believe not every spirit, but try the spirits.' 'Quench
not the Spirit.' 'Lay hold on eternal life.' 'Let your light so
shine before men, that they may see your good works, and glorify
your Father which is in heaven' (Matt 5:16). Take heed, and beware
of hypocrisy; 'watch and be sober,' 'learn of me,' saith Christ,
'come unto me.'
3. Forewarning.
What forewarning is here?
'Because there is wrath, beware lest he take thee away with his
stroke, then a great ransom cannot deliver thee' (Job 36:18). 'Be
ye not mockers, lest your hands be made strong, for I have heard
from the Lord God of hosts, a consumption even determined upon
the whole earth' (Isa 28:22). 'Beware, therefore, lest that come
upon you that is written, Behold, ye despisers, and wonder and
perish. For I work a work in your days, which ye shall in no wise
believe, though a man declare it unto you' (Acts 13:40,41). 'Let
him that thinketh he standeth take heed lest he fall' (1 Cor 10:12).
'Watch and pray, that you enter not into temptation' (Matt 26:41).
'Let us therefore fear lest a promise being' made, and 'left us
of entering into his rest, any of you should seem to come short
of it' (Heb 4:1). 'I will therefore put you in remembrance, though
you once knew this, how that the Lord having saved the people out
of Egypt, afterward destroyed them that believed not' (Jude 5).
'Hold that fast which thou hast, that no man take thy crown' (Rev
3:11).
4. Comfort.
What comfort is here?
'Him that cometh to me, I will in no wise cast out' (John 6:37).
'Come unto me, all ye that labour, and are heavy laden, and I
will give you rest' (Matt 11:28). 'Be of good cheer, thy sins be
forgiven thee' (Matt 9:2). 'I will never leave, nor forsake thee,'
for 'I have loved thee with an everlasting love' (Jer 31:3). 'I
lay down my life for the sheep.' I lay down my life that they may
have life. 'I am come that they might have life, and that they might
have it more abundantly.' 'I have heard thee in a time accepted,
and in the day of salvation have I succoured thee' (2 Cor 6:2).
'Though your sins be as scarlet, they shall be as white as snow,
though they be red like crimson, they shall be as wool.' 'For I
have blotted out as a thick cloud thy transgression, and as a cloud
thy sins; return unto me, for I have redeemed thee' (Isa 44:22).
5. Grief to those that fall short.
O sad grief!
'How have I hated instruction, and my heart despised reproof, and
have not obeyed the voice of my teachers, nor inclined mine ear
to them that instructed me' (Prov 5:11-13). They shall 'curse their
king and their God, and look upward. And they shall look unto the
earth, and behold trouble and darkness, dimness of anguish, and
they shall be driven to darkness' (Isa 8:21,22). 'He hath dispersed'
abroad, 'he hath given to the poor, his righteousness endureth
for ever.--The wicked shall see it, and be grieved, he shall gnash
his teeth, and melt away; the desire of the wicked shall perish'
(Psa 112:9,10). 'There shall be weeping,--when ye shall see Abraham,
and Isaac, and Jacob, and all the prophets in the kingdom of God,
and you yourselves thrust out' (Luke 13:28). All which things are
slighted by the world.
Thus much, in short, touching this, That ungodly men undervalue
the Scriptures, and give no credit to them, when the truth that
is contained in them is held forth in simplicity unto them, but
rather cry out, Nay, but if one should rise from the dead then
they think something might be done; when alas, though signs and
wonders were wrought by the hands of those that preach the gospel,
these poor creatures would never the sooner convert, though they
suppose they should, as is evident by the carriages of their
forerunners, who albeit the Lord Jesus Christ himself did confirm
his doctrine by miracles, as opening blind eyes, casting out
of devils, and raising the dead, they were so far from receiving
either him or his doctrine, that they put him to death for his
pains! Though he had done so many miracles among them, yet they
believed not in him (John 12:37).
But to pass this, I shall lay down some of the grounds of their
rejecting and undervaluing the Scriptures, and so pass on.
1. [Ground.] Because they do not believe that they are the Word of
God, but rather suppose them to be the inventions of men, written
by some politicians, on purpose to make poor ignorant people to
submit to some religion and government.[44] Though they do not
say this, yet their practices testify the same; as he that when he
hears the words of the curse, yet blesseth himself in his heart,
and saith he shall have peace, though God saith he shall have none
(Deut 29:18-20). And this must needs be, for did but men believe
this, that it is the Word of God, then they must believe that he
that speak it is true, therefore shall every word and tittle be
fulfilled. And if they come once to this, unless they be stark
mad, they will have a care how they do throw themselves under the
lash of eternal vengeance. For the reason why the Thessalonians
received the Word, was, because they believed it was the Word of
God, and not the word of man, which did effectually work in them
by their thus believing. 'When ye received the Word of God which
ye heard of us,' saith he, 'ye received it not as the word of man,
but, as it is in truth, the Word of God, which effectually worketh
also in you that believe' (1 Thess 2:13). So that did a man but
receive it in hearing, or reading, or meditating, as it is the
Word of God, they would be converted. 'But the Word preached did
not profit,--not being mixed with faith in them that heard it'
(Heb 4:2).
2. [Ground.] Because they do not indeed see themselves by nature
heirs of that exceeding wrath and vengeance that the Scriptures
testify of. For did they but consider what God intends to do with
those that live and die in a natural state, it would either sink
them into despair, or make them fly for refuge to the hope that
is set before them. But if there be never such sins committed,
and never so great wrath denounced, and the time of execution be
never so near, yet if the party that is guilty be senseless, and
altogether ignorant thereof, he will be careless, and regards it
nothing at all. And that man, by nature, is in this condition, it
is evident. For, take the same man that is senseless, and ignorant
of that misery he is in by nature, I say, take him at another time
when he is a little awakened, and then you shall hear him roar,
and cry out so long as trouble is upon him, and a sense of the
wrath of God hanging over his head, Good sirs, what must I do to
be saved?
Though the same man at another time, when his conscience is fallen
asleep, and grown hard, will lie like the smith's dog at the foot
of the anvil, though the fire-sparks fly in his face. But, as I
said before, when any one is a little awakened, O what work will
one verse, one line, nay, one word of the holy Scriptures make in
his heart.[45] He cannot eat, sleep, work, keep company with his
former companions, and all because he is afraid that the damnation
spoken of in Scripture will fall to his share, like Balaam, who
said, 'I cannot go beyond the word of the Lord' (Num 22:18). So
long as he had something of the word of the Lord with authority,
severity, and power on his heart; but at another time he could
teach 'Balak to cast a stumbling-block before the children of
Israel' (Rev 2:14).
3. [Ground.] Because the carnal priests do tickle the ears of their
hearers with vain philosophy and deceit, and thereby harden their
hearts against the simplicity of the gospel and Word of God, which
things the apostle admonished those that have a mind to close in
with Christ to avoid, saying, 'Beware lest any man,' be he what
he will, 'spoil you through philosophy and vain deceit, after
the traditions of men, and rudiments of the world, and not after
Christ' (Col 2:8). And you who muzzle up your people in ignorance
with Aristotle, Plato, and the rest of the heathenish philosophers,
and preach little, if anything, of Christ rightly; I say unto you,
that you will find you have sinned against God, and beguiled your
hearers, when God shall, in the judgment-day, lay the cause of the
damnation of many thousands of souls to your charge, and say, He
will require their blood at your hands (Eze 33:6).
4. [Ground.] Another reason why the carnal unbelieving world do
so slight the Scriptures and Word of God, is, because the judgment
spoken of in the Scripture is not presently executed on the
transgressors. 'Because sentence against an evil work is not executed
speedily, therefore the heart of the sons of men is fully set in
them to do evil' (Eccl 8:11). Because God doth not presently strike
the poor wretch as soon as he sins, but waits, and forbears, and
is patient, therefore the world judging God to be unfaithful,
go to it again and again, and every time grow harder and harder,
till at last God is forced either to stretch out his mighty power
to turn them, or else send death, with the devil and hell, to
fetch them. 'Thou thoughtest,' saith God, 'that I was altogether
such an one as thyself, but I will reprove thee, and set them in
order before thine eyes. Now consider this, ye that forget God,
lest I tear you in pieces, and there be none to deliver' (Psa
50:21,22).
5. [Ground.] Another reason why the blind world do slight the
authority of Scripture, is, because they give ear to the devil,
who, through his subtilty, casteth false evasions and corrupt
interpretations on them, rendering them not so point blank the
mind of God, and a rule for direction to poor souls, persuading
them that they must give ear and way to something else besides, and
beyond that; or else he labours to render it vile and contemptible,
by persuading them that it is a dead letter, when indeed they know
not what they say, nor whereof they affirm. For the Scripture is
not so dead but that the knowledge of it is able to make any man
wise unto salvation, through faith and love, which is in Christ
Jesus (2 Tim 3:15); and is profitable for instruction, reproof, and
correction in righteousness, that the man of God may be thoroughly
furnished to all good works (v 17).
And where it is said the letter killeth, he meaneth the law, as it
is the ministration of damnation, or a covenant of works, and so
indeed it doth kill, and must do so, because it is just, forasmuch
as the party that is under the same is not able to yield to it a
complete and continual obedience. But yet I will call Peter and Paul
to witness that the Scriptures are of a very glorious concernment,
inasmuch as in them is held forth to us the way of life; and
also in that they do administer good ground of hope to us. 'For
whatsoever things were written aforetime were written for our
learning, that we through patience and comfort of the Scriptures
might have hope' (Rom 15:4). And again, 'Now to him that is of
power to stablish you according to my gospel, and the preaching
of Jesus Christ, according to the revelation of the mystery, which
was kept secret since the world began, but now is made manifest,
and by the Scriptures of the prophets, according to the commandment
of the everlasting God, made known to all nations for the obedience
of faith' (Rom 16:25,26). And therefore whosoever they be that
slight the Scriptures, they slight that which is no less than the
Word of God; and they who slight that, slight him that spake it;
and they that do so, let them look to themselves, for God will
be revenged on such. Much more might be said to this thing, but
I would not be tedious.
A word or two more, so I have done with this. Consider the danger
of slighting the words of the prophets or apostles, whether they
be correction, reproof, admonition, forewarning, or the blessed
invitations and promises contained in them.
1. [Consider] Such souls do provoke God to anger, and to execute
his vengeance on them. 'They refused to hearken, and pulled away
the shoulder, and stopped their ears, that they should not hear'
the law, and 'they made their hearts as an adamant stone, lest
they should hear the law, and the words which the Lord of Hosts
hath sent in his Spirit by the former prophets; therefore came a
great wrath from the Lord of Hosts' (Zech 7:11,12).
2. [Consider] God will not regard in their calamity. 'Because I
have called, and ye refused; I have stretched out my hand, and no
man regarded; but ye have set at nought all my counsel, and would
none of my reproof. I also will laugh at your calamity, I will
mock when your fear cometh. When your fear cometh as desolation,
and your destruction cometh as a whirlwind. Then shall they call
upon me, but I will not answer; they shall seek me early, but they
shall not find me' (Prov 1:24-28).
3. [Consider] God doth commonly give up such men to delusions,
to believe lies. 'Because they received not the love of the truth
that they might be saved,' therefore 'God shall send them strong
delusion, that they should believe a lie, that they all might be
damned' (2 Thess 2:10-12).
4. [Consider] In a word, they that do continue to reject and
slight the Word of God, they are such, for the most part, as are
ordained to be damned. Old Eli, his sons not hearkening to the
voice of their father reproving them for their sins, but disobeying
his voice, it is said, It was 'because the Lord would slay them'
(1 Sam 2:25). Again see in 2 Chronicles 25:15, 16. Amaziah having
sinned against the Lord, he sends to him a prophet to reprove
him; but Amaziah says, 'Forbear, why shouldest thou be smitten?'
He did not hearken to the word of God, 'Then the prophet forbare,
saying, I know that God hath determined to destroy thee, because
thou hast--not hearkened unto my counsel.' Read, therefore, and
the Lord give thee understanding. For a miserable end will those
have that go on sinning against God, rejecting his Word.
Other things might have been observed from this verse, which at
this time I shall pass by; partly because the sum of them hath
been touched already, and may be more clearly hinted at in the
following verse; and therefore I shall speak a few words to the
next verse, and so draw towards a conclusion.
Verse 31.--'And he said unto him, If they hear not Moses and the
prophets, neither will they be persuaded, though one rose from
the dead.'
'And he said'; that is, and God made answer to the words spoken in
the verse before, 'And he said unto him, If they hear not Moses,'
&c. As if he had said, Moses was a man of great renown, a man of
worthy note, a man that talked with God face to face, as a man
speaketh to his friend. The words that Moses spake were such as
I commanded him to speak. Let who will question them, I will own
them, credit them, bless them that close in with them, and curse
those that reject them.
I myself sent the prophets, they did not run of their own heads,
I gave them commission, I thrust them out, and told them what they
should say. In a word, they have told the world what my mind is
to do, both to sinners and to saints; 'They have Moses and the
prophets, let them hear them.' Therefore he that shall reject and
turn his back either upon the threatenings, counsels, admonitions,
invitations, promises, or whatsoever else I have commanded them to
speak as to salvation and life, and to directions therein, shall
be sure to have a share in the many curses that they have spoken,
and the destruction[46] that is pronounced by them. Again, 'If
they hear not Moses and the prophets,' &c. As if he had said,
Thou wouldst have me send one from the dead unto them; what needs
that? They have my mind already, I have declared unto them what I
intend to stand to, both for saving them that believe, and damning
them that do not. That therefore which I have said I will make
good, whether they hear or forbear. And as for this desire of
yours, you had as good desire me to make a new Bible, and so to
revoke my first sayings by the mouth of my prophets. But I am God
and not man, and my Word is immutable, unchangeable, and shall
stand as fast as my decrees can make it; heaven and earth shall
pass away, but one jot or tittle of my Word shall not pass (Matt
5:18). If thou hadst ten thousand brethren, and every one in
danger of losing his soul, if they did not close in with what is
contained and recorded in the Scriptures of truth, they must even
every one of them perish, and be for ever damned in hell, for the
Scriptures cannot be broken. I did not send them so unadvisedly
to recall it again by another consideration. No, for I speak in
righteousness and in judgment (Isa 63:1-3), and in much wisdom and
counsel. It being therefore gone out of my mouth in this manner,
it shall not return in vain, until it hath accomplished the thing
whereto I have sent it (Isa 55:11).
But again, thou supposest that miracles and wonders will work more
on them, which makes thee say, Send one from the dead. But herein
thou art mistaken, for I have proved them with that once and
again, by more than one, or two, or three of my servants. How many
miracles did my servant Moses work by commandment from me in the
land of Egypt, at the Red Sea, and in the wilderness! Yet they of
that generation were never the sooner converted for that; but,
notwithstanding, rebelled and lusted, and in their hearts turned
back into Egypt (Acts 7). How many miracles did Samuel, David,
Elias, Elisha, Daniel, and the prophets, together with my Son,
who raised the dead, cast out devils, made them to see that were
born blind, gave and restored limbs! Yet for all this, as I said
before, they hated him, they crucified him. I raised him again
from the dead, and he appeared to his disciples, who were called,
and chosen, and faithful, and he gave them commandment and commission
to go and testify the truth of this to the world; and to confirm
the same he enabled them to speak with divers tongues, and to work
miracles most plentifully, yet there was great persecution raised
against them, insomuch that but a few of them died in their beds.
And, therefore, though thou thinkest that a miracle will do so
much with the world, yet I say no. For if they will not believe
Moses and the prophets, neither will they be persuaded though one
should rise from the dead.
From these words, therefore, take notice of this truth, namely,
that those who reject and believe not Moses and the prophets are
a very hard-hearted people, that will not be persuaded though one
rise from the dead. They that regard not the holy Scriptures to
turn to God, finding them to testify of his goodness and mercy,
there is but little hopes of their salvation; for they will not,
mark, they will not be persuaded though one should rise from the
dead. This truth is confirmed by Jesus Christ himself. If you read
John 5, where the Lord is speaking of himself that he is the very
Christ, he brings in four or five witnesses to back what he said.
1. John Baptist. 2. The works that his Father gave him to do. 3.
His Father speaking from heaven. 4. The testimony of the Scriptures.
When all this was done, seeing yet they would not believe, he
lays the fault upon one of these two things:--(1.) Their regarding
an esteem among men. (2.) Their not believing of the prophets'
writings, even Moses and the rest. 'For had ye believed Moses,'
saith he, 'ye would have believed me; for he wrote of me. But if
ye believe not his writings, how shall ye believe my words?'
Now, I say, he that shall slight the Scriptures, and the testimony
of the prophets in them concerning Jesus Christ, must needs be in
great danger of losing his soul, if he abide in this condition;
because he that slights the testimony doth also slight the thing
testified of, let him say the contrary never so often. For as Jesus
Christ hath here laid down the reason of men's not receiving him,
so the apostle in another place lays down the reason again with
a high and mighty aggravation (1 John 5:10), saying, 'He that
believeth on the Son of God hath the witness in himself: he that
believeth not God hath made him a liar, because he believeth not
the record,' mark, 'the record that God gave of his Son.' The
record, you will say, what is that? Why even the testimony that
God gave of him by the mouth of all the holy prophets since the
world began (Acts 3:18-20). That is, God sending his holy Spirit
into the hearts of his servants, the prophets and apostles, he,
by his Spirit in them, did bear witness or record of the truth
of salvation by his Son Jesus, both before and after his coming.
And thus is that place also to be understood which saith, 'There
are three that bear witness in earth, the Spirit, and the water,
and the blood.' That is, the Spirit in the apostles which preached
him to the world, as is clear if you read seriously 1 Thessalonians
4:8. The apostle, speaking of Jesus Christ and obedience to God
through him, saith thus, Now 'he that despiseth, despiseth not
man, but God.' But it is you that speak; true, but it is by and
through the Spirit, 'He therefore that despiseth, despiseth not
man, but God, who hath also given unto us his Holy Spirit.' This
is therefore a mighty confirmation of this truth, that he that
slights the record or testimony that God, by his Spirit in his
prophets and apostles, hath testified unto us, slights the testimony
of the Spirit who moved them to speak these things; and if so,
then I would fain know how any man can be saved by Jesus Christ
that slights the testimony concerning Christ, yea, the testimony
of his own Spirit concerning his own self? It is true men may
pretend to have the testimony of the Spirit, and from that conceit
set a low esteem on the holy Scriptures; but that spirit that
dwelleth in them and teacheth them so to do, it is no better than
the spirit of Satan, though it calls itself by the name of the
Spirit of Christ. 'To the law,' therefore, 'and to the testimony,'
try them by that; 'if they speak not according to this word, it
is because there is no light in them.'
The apostle Peter, when he speaks of the glorious voice that he
had from the excellent majesty, saying of Christ, 'This is my
beloved Son, hear him,' saith thus to them whom he wrote unto,
'You have also a more sure word of prophecy,' or of the prophets,
for so you may read it, 'unto which ye do well that ye take heed.'
That is, though we tell you that we had this excellent testimony
from his own mouth evidently, yet you have the prophets. We tell
you this, and you need not doubt of the truth of it; but if you
should, yet you may not, must not, ought not to question them.
Search therefore into them, until the day dawn, and the day-star
arise in your hearts. That is until by the same Spirit that gave
forth the Scripture you find the truth confirmed to your souls,
which you have recorded in the Scriptures--that this word of
prophecy, or of the prophets, is the Scriptures. Read on; for,
saith he, 'knowing this first, that no prophecy of the scripture
is of any private interpretation,' &c. (2 Peter 1:20).
[Object.] But, you will say, What needs all this ado, and why is
all this time and pains spent in speaking to this that is surely
believed already? This is a thing received by all, that they
believe the Scriptures to be the Word of God, that sure word of
prophecy; and therefore you need not spend your time in proving
these things, and the truth of them, seeing we grant and confess
the truth of it before you being to speak your judgment of them.
Answ. The truths of God cannot be borne witness unto too often;
you may as well say, 1. You need not preach Jesus Christ so much,
seeing he hath been, and is received for the true Messias already.
2. Though many may suppose that they do believe the Scriptures,
yet if they were but well examined, you will find them either
by word of mouth, or else by conversation, to deny, reject, and
slight the holy Scriptures. It is true, there is a notional and
historical assent in the head. I say, in the head of many, or most,
to the truth contained in Scripture. But try them, I say, and you
shall find but a little, if any, of the faith of the operation
of God in the hearts of poor men, to believe the Scriptures, and
things contained in them. Many, yea, most men believe the Scriptures
as they believe a fable, a story, a tale, of which there is no
certainty! But alas! there are but few do in deed and in truth
believe the Scriptures to be the very Word of God.
Object. But you will say, This seems strange to me.
Answ. And it seems as true to me, and I doubt not but to make it
manifest, that there are but few, yea, very few, that do effectually,
for that I aim at, believe the Scriptures and the truths contained
in and spoken of by them.
But to make this appear, and that to purpose, if God will, I shall
lay you down the several operations that the Scriptures have on
them who do effectually believe the things contained in them.
First. He that doth effectually believe the Scriptures, hath in
the first place been killed, I say killed by the authority of the
holy Scriptures; struck stark dead in a spiritual sense, by the
holy Scriptures, being set home by that Spirit, which gave them
forth, upon the soul. 'The letter killeth'; the letter strikes
men dead (2 Cor 3:6). And this Paul witnessed and found, before
he could say, I believe all that the prophets have spoken. Where
he saith, 'I was alive without the law once.' That is, in my natural
state, before the law was set on my heart with power; 'But when
the commandment came, sin revived and I died' (Rom 7:9). 'And
that law which was ordained to life, I found to be unto death;
for sin, taking occasion by the commandment, deceived me, and
by it slew me' (v 11). Now that which is called 'the letter' in
2 Corinthians, is called the law in Romans 7, which by its power
and operation, as it is wielded by the Spirit of God, doth in the
first place kill and slay all those that are enabled to believe
the Scriptures. I kill, saith God: that is, with my law I pierce,
I wound, I prick men into the very heart, by showing them their sins
against my law (Deut 31:26; Acts 2:37). And he that is ignorant
of this, is also ignorant of, and doth not really and effectually
believe the Scripture.
But you will say, How doth the law kill and strike dead the poor
creatures?
Answ. The letter or law doth kill thus. It is set home upon the
soul, and discovers to the soul its transgressions against the
law, and shows the soul also, that it cannot completely satisfy
the justice of God, for the breach of his law, therefore it is
condemned (John 3:18). Mark, 'He that believeth not, is condemned
already.' To wit, by the law, that is, the law doth condemn him;
yea, it hath condemned him already for his sins against it; as it
is written, 'Cursed is every one that continueth not in all things
which are written in the book of the law to do them' (Gal 3:10).
Now all men as they come into the world are in this condition,
that is, condemned by the law. Yet not believing their condemnation
by the law really, they do not also believe really and effectually
the law that doth condemn them. For as men have but a notion of
the one, that is, their condemnation, because of sins against the
law: so they have but a notion of the condemning, killing, and
destroying power of the law. For, as the one is, so in these things
always is the other. There is no man that doth really believe the
law or gospel, further than they do feel the power and authority
of them in their hearts. 'Ye do err, not knowing the Scriptures,
nor the power of God.' Now this letter or law, is not to be
taken in the largest sense, but is strictly to be tied to the ten
commandments, whose proper work is only by showing the soul its
sin against this law, to kill, and there leaves him stark dead,
not giving him the least life, or support, or comfort, but leaves
the soul in a helpless and hopeless condition, as from itself, or
any other mere creature.
It is true the law hath laid all men for dead, as they come into
the world; but all men do not see themselves dead, until they
see that law that struck them dead, striking in their souls, and
having struck them that fatal blow. As a man that is fast asleep
in a house, and that on fire about his ears, and he not knowing
of it because he is asleep; even so, because poor souls are asleep
in sin, though the wrath of God, the curse of his law, and the
flames of hell have beset them round about, yet they do not believe
it, because they are asleep in sin. Now, as he that is awakened
and sees this, sees that through this he is a dead man; even so
they that do see their state by nature, being such a sad condition,
do also see themselves by that law to be dead men naturally.
But now, when didst thou feel the power of this first part of the
Scripture, the law, so mighty as to strike thee dead? If not, thou
dost not so much as verily believe that part of the Scripture that
doth contain the law in it, to be the truth of God. Yet if thou
shouldest have felt something, I say, something of the killing
power of the law of God in thine heart, this is not an argument to
prove that thou believest all the things contained in Scripture,
for there is gospel as well as law, and therefore I shall speak
to that also, that is, whether thou hast felt the power of the
gospel, as well as something of the power of the law.
Second. Then thou hast found the power of the gospel, and so
believed it, thou hast found it thus with thy soul.
1. Thou hast been showed by the Word or truth of the gospel,
in the light of the Spirit of Christ, that by nature thou wert
without the true faith of the Son of God in thy soul. For when He,
the Spirit, is come, he shall show men that 'they believe not in
me,' saith Christ (John 16:9). Mark, though thou hast, as I said
before, felt somewhat of the power of the law, letter, or ten
commandments, yet, as thou hast not been brought to this, to see by
the Spirit in the gospel, that thou art without faith by nature,
thou hast not yet tasted, much less believed, any part of the
gospel. For the gospel and the law are two distinct covenants.
And they that are under the law or first covenant, and yet in the
meantime to be a stranger to the covenant of promise, that is, the
gospel, and so have no hope in them (Eph 2:12). There is not any
promise that can be savingly believed, until the soul be by the
gospel converted to Jesus Christ. For though men do think never
so much that they believe the things or the Word of the gospel
of our salvation; yet unless they have the work of grace in their
souls, they do not, cannot rightly believe the things contained
in the Scriptures. Again,
2. As the law killeth those that believe it, even so the promises
contained in the gospel do, through faith, administer comfort to
those that believe it aright. My words, saith Christ, My words,
'they are Spirit, and they are life' (John 6:63). As if he had
said, the words contained in the law as a covenant of works, they
wound, they kill, they strike dead those that are under them. But
as for me, 'The words that I speak unto you, they are spirit, and
they are life.' That is, whosoever doth receive them believingly,
shall find them full of operation, to comfort, quicken, and revive
their soul. For as I did not come into the world to destroy men's
lives, so the words that I speak, as I am sent to preach the
gospel, they have no such tendency unto those that believe them. The
promises that are in the gospel, O how do they comfort them! Such
a promise, and such a promise, O how sweet is it! How comfortable
to those that believe them! Alas! there are many poor souls that
think they believe the Scriptures to be the Word of God, and yet
they never enjoyed anything of the life and promises; they come
in upon the heart to quicken, to revive thee, to raise thee from
the sentence of death that is passed on thee by the law. And through
the faith that is wrought in thy soul, by the operation of God's
Holy Spirit, though once killed by the law or letter, thou art
made alive in the Lord Jesus Christ, who is presented to thy soul
in the promises.
Third. Dost thou in deed and in truth believe the Scriptures to
be the Word of God? Then the things contained in them, especially
the things of the gospel, are very excellent to thy soul; as
the birth of Christ, the death, resurrection, intercession, and
second coming. O how precious and excellent are they to thy soul!
insomuch that thou regardest nothing in comparison of them! O! it
is Christ's birth, death, blood, resurrection, &c., according to
the Scriptures, that thou dost rejoice in exceedingly, and abundantly
desire after! 'Whom having not seen, ye love; in whom thou now ye
see him not, yet believing ye rejoice, with joy unspeakable, and
full of glory' (1 Cor 15:1-6, compared with Phil 3:6-8; 1 Peter
1:8).
Fourth. Dost thou believe the Scriptures to be the Word of God?
Then thou standest in awe of, and dost much reverence them. Why,
they are the Word of God, the true sayings of God; they are the
counsel of God; they are his promises and his threatenings. Poor
souls are apt to think, if I could hear God speak to me from heaven
with an audible voice, then sure I should be serious and believe
it. But truly, if God should speak to thee from heaven, except
thou wert converted, thou wouldst not regard, nor really believe
him. But if thou dost believe the Scriptures, thou seest that
they are the truth as really as if God should speak to thee from
heaven through the clouds, and therefore never flatter thyself,
foolishly thinking, that if it were so and so, then thou couldst
believe. I tell thee, saith Christ, If they believe 'not Moses
and the prophets, neither will they believe though one should rise
from the dead.' But,
Fifth. Dost thou believe the Scriptures to be the Word of God?
Then, through faith in Christ, thou endeavourest to have thy life
squared according to the Scriptures, both in word and practice.
Nay, this I say, thou mayest have though thou do not believe
them all. My meaning is, that if thou believe none but the ten
commandments, thy life may be, according to them, a legal holy
life; and if thou do believe the gospel too, then thy life will
be the faith of the Lord Jesus Christ; that is, either thou wilt
live in the blessed and holy enjoyment of what is testified in
the Scripture concerning the glorious things of the Lord Jesus
Christ, or else thou wilt be exceedingly panting after them. For
the Scriptures carry such a blessed beauty in them to that soul
that hath faith in the things contained in them, that they do take
the heart and captivate the soul of him that believeth them into
the love and liking of them, believing all things that are written
in the law and the prophets, and have hope towards God that there
shall be a resurrection of the dead, both of the just and unjust.
'And herein do I exercise myself, to have always a conscience void
of offence toward God and toward men' (Acts 24:14-16).
Sixth. He that believes the Scriptures to be the Word of God, if
he do but suppose that any one place of Scripture doth exclude him,
and shut him out of, and from a share in the promises contained
in them, O it will trouble him, grieve him, perplex him. Yea,
he will not be satisfied until he be resolved, and the contrary
sealed to his soul; for he knows that the Scriptures are the word
of God, all truth; and therefore he knows that if any one sentence
doth exclude or bar him out for want of this or the other
qualification, he knows also that not the word alone shuts him
out, but he that speaks it, even God himself. And, therefore, he
cannot, will not, dare not be contented until he find his soul and
Scripture together, with the things contained therein, to embrace
each other, and a sweet correspondency and agreement between
them. For you must know that to him that believes the Scriptures
aright, the promises, or threatenings, are of more power to comfort
or cast down, than all the promises or threatenings of all the men
in the world. And this was the cause why the martyrs of Jesus did
so slight both the promises of their adversaries, when they would
have overcome them, with proffering the great things of this world
unto them, and also their threatenings, when they told them they
would rack them, hang them, burn them (Acts 20:24). None of these
things could prevail upon them, or against them; because they did
most really believe the Scriptures, and the things contained in
them, as is clearly found, and to be seen in Hebrews 11, and also
in Mr. Fox's records of their brethren.
Seventh. He that believeth the Scriptures to be the Word of God,
believeth that men must be born again, and also be partakers of
that faith which is of the operation of God, according as he hath
read and believed, or else he must and shall be damned. And he
that believeth this aright will not be contented until, according
as it is written, he do partake of and enjoy the new birth, and
until he do find, through grace, that faith that is wrought by
the operation of God in his soul. For this is the cause why men
do satisfy themselves with so slender a conceited hope that their
state is good, when it is nothing so, namely, because they do not
credit the Scripture; for did they, they would look into their
own hearts, and examine seriously whether that faith, that hope,
that grace which they think they have be of that nature, and
wrought by that spirit and power that the Scripture speaketh of.
I speak this of an effectual believing, without which all other
is nothing unto salvation.
[FIVE USES BY WAY OF SELF-EXAMINATION.]
Now then, because I would not be too tedious, I shall at this
time lay down no more discoveries of such an one as doth savingly
believe the Scriptures, and the things contained in them, but shall
speak a few words of examination concerning the things already
mentioned. As,
First USE. Thou sayest thou dost in deed and in truth effectually
believe the Scriptures: I ask, therefore, wast thou ever killed
stark dead by the law of works contained in the Scriptures--killed
by the law or letter, and made to see thy sins against it, and left
in a helpless condition by that law? For, as I said, the proper
work of the law is to slay the soul, and to leave it dead in
a helpless state. For it doth neither give the soul any comfort
itself when it comes, nor doth it show the soul where comfort
is to be had; and therefore it is called 'the ministration
of condemnation,' as in 2 Corinthians 3:9, 'the ministration of
death,' verse 7. For though men may have a notion of the blessed
Word of God, as the children had, yet before they be converted it
may truly be said of them, Ye err, not knowing the Scriptures,
nor the power of God (Mark 12:24).
Second USE. You say you do believe the Scriptures to be the Word
of God. I say again, Examine, wast thou ever quickened from a dead
state by the power of the Spirit of Christ, through the other part
of the Scripture; that is to say, by the power of God in his Son
Jesus Christ, through the covenant of promise? I tell thee from
the Lord, if thou hast, thou hast felt such a quickening power
in the words of Christ (John 6) that thou hast been lifted out of
that dead condition that thou before wast in. And that when thou
wast under the guilt of sin, the curse of the law, and the power
of the devil, and the justice of the great God, thou hast been
enabled, by the power of God in Christ, revealed to thee by the
Spirit through and by the Scripture, to look sin, death, hell, the
devil, and the law, and all things that are at enmity with thee,
with boldness and comfort in the face, through the blood, death,
righteousness, resurrection, and intercession of Christ, made
mention of in the Scriptures. And,
Third USE. On this account, O how excellent are the Scriptures to
thy soul! O how much virtue dost thou see in such a promise, in
such an invitation! They are so large as to say, Christ will in no
wise cast me out! My crimson sins shall be white as snow! I tell
thee, friend, there are some promises that the Lord hath helped me
to lay hold of Jesus Christ through and by, that I would not have
out of the Bible for as much gold and silver as can lie between
York and London piled up to the stars; because through them Christ
is pleased by his Spirit to convey comfort to my soul. I say, when
the law curses, when the devil tempts, when hell-fire flames in
my conscience, my sins with the guilt of them tearing of me, then
is Christ revealed so sweetly to my poor soul through the promises
that all is forced to fly and leave off to accuse my soul. So
also, when the world frowns, when the enemies rage and threaten to
kill me, then also the precious, the exceeding great and precious
promises do weigh down all, and comfort the soul against all. This
is the effect of believing the Scriptures savingly; for they that
do so have by and through the Scriptures good comfort, and also
ground of hope, believing those things to be its own which the
Scriptures hold forth (Rom 15:4).
Fourth USE. Examine, Dost thou stand in awe of sinning against
God, because he hath in the Scriptures commanded thee to abstain
from it? Dost thou give diligence to make thy calling and election
sure, because God commanded it in Scripture? Dost thou examine
thyself whether thou be in the faith or no, having a command in
Scripture so to do? Or dost thou, notwithstanding what thou readest
in the Scripture, follow the world, delight in sin, neglect coming
to Jesus Christ, speak evil of the saints, slight and make a mock
at the ordinance of God, delight in wicked company, and the like?
Then know that it is because thou dost not in deed and in truth
believe the Scriptures effectually. For, as I said before, if a
man do believe them, and that savingly, then he stands in awe, he
looks to his steps, he turns his feet from evil, and endeavours
to follow that which is good, which God hath commanded in the
Scriptures of truth; yet not from a legal or natural principle;
that is, to seek for life by doing that good thing, but knowing
that salvation is already obtained for him by the blood of that
man Christ Jesus on the cross because he believes the Scriptures,
therefore, mark I pray, therefore, I say, he labours to walk with
his God in all well-pleasing and godliness, because the sweet
power of the loves of Christ, which he feels in his soul by the
Spirit, according to the Scriptures, constrain him so to do (2
Cor 5:14).
Fifth USE. Examine again, Dost thou labour after those qualifications
that the Scriptures do describe a child of God by? That is,
faith, yea the right faith, the most holy faith, the faith of the
operation of God. And also, dost thou examine whether there is a
real growth of grace in thy soul, as love, zeal, self-denial, and
a seeking by all means to attain, if possible, to the resurrection
of the dead? That is, not to satisfy thyself until thou be dissolved
and rid of this body of death, and be transformed into that glory
that the saints shall be in after the resurrection-day. And in the
meantime dost labour and take all opportunities to walk as near
as may be to the pitch, though thou know thou canst not attain it
perfectly. Yet, I say, thou dost aim at it, seek after it, press
towards it, and to hold on in thy race; thou shunnest that which
may any way hinder thee, and also closest in with what may any
way further the same; knowing that that must be, or desiring that
it should be, thine eternal frame, and therefore out of love and
liking to it thou dost desire and long after it, as being the
thing that doth most please thy soul.
Or how is it with thy soul? Art thou such an one as regards not
these things, but rather busy thy thoughts about the things here
below, following those things that have no scent of divine glory
upon them? If so, look to thyself, thou art an unbeliever, and so
under the wrath of God, and wilt for certain fall into the same
place of torment that thy fellows have fallen into before thee,
to the grief of thy own soul, and thy everlasting destruction.
Consider and regard these things, and lay them to thy heart before
it be too late to recover thyself, by repenting of the one, and
desiring to close in with the other. O! I say, regard, regard, for
hell is hot. God's hand is up, the law is resolved to discharge
against thy soul! The judgment-day is at hand, the graves are ready
to fly open, the trumpet is near the sounding, the sentence will
ere long be passed, and then you and I cannot call time again.
[USE AND APPLICATION.]
[47]But again, seeing they are so certain, so sure, so irrevocable
and firm, and seeing the saving faith of the things contained
therein, is to reform the soul, and bring it over into the things
of God, really conforming to the things contained therein, both
to the point of justification, and also an impartial walking, and
giving up thy soul and body to a conformity to all the commands,
counsels, instructions, and exhortations contained therein; this
then will learn us how to judge of those who give up themselves
to walk in the imaginations of their own hearts, who slight and
lay aside the Scriptures, counting them but empty and uncertain
things, and will live every day in open contradiction to what is
contained, commanded, and forbidden therein. As
FIRST. This will show us that all your drunkards, whoremasters, liars,
thieves, swearers, backbiters, slanderers, scoffers at goodness,
&c. I say, we may see by this that they that live in such things,
have not the faith of these things contained in their hearts,
seeing they delight to practise those things that are forbidden
by and in them. And so, they continuing living and dying in this
state, we may conclude without fear that these portions of holy
Scripture belong unto them, and shall for certain be fulfilled
upon them: 'He that believeth not shall be damned' (Mark 16:16).
'The unrighteous shall not inherit the kingdom of God' (1 Cor
6:9,10). 'But the abominable, the unbelieving, the whoremongers,
and all liars, shall have their part in the lake which burneth
with fire and brimstone' (Rev 21:8). 'Depart, ye cursed, into
everlasting fire, prepared for the devil and his angels' (Matt
25:41). Depart, depart from me, for I will not save you. Depart,
for my blood shall not at all wash you. Depart, for you shall not
set one foot into the kingdom of heaven.
'Depart, ye cursed,' ye are cursed of God, cursed of his law,
cursed of me, cursed by the saints, and cursed by the angels;
cursed all over, nothing but cursed, and therefore depart from me;
and whither? into everlasting fire--fire that will scald, scorch,
burn, and flame to purpose. 'Fire that shall never be quenched'
(Mark 9). Fire that will last to all eternity. And must we be
all alone? No, you shall have company, store of company with you.
Namely, all the raging, roaring devils, together with an innumerable
company of fellow-damned sinners, men, women, and children. And
if the Scriptures be true, as they will one day wonderfully appear
to be, then this must and shall be thy portion, if thou live and
die in this state; and of all them who continue in sinning against
the truth contained in the Scriptures. As,
First. Dost thou delight to sin against plain commands? THOU ART
GONE.
Second. Dost thou slight and scorn the counsels contained in the
Scriptures, and continue in so doing? THEN THOU ART GONE.
Third. Dost thou continually neglect to come to Christ, and usest
arguments in thine own heart to satisfy thy soul with so doing?
THEN THOU ART GONE. (Luke 14:17,18, compared with v 24, and Heb
2:3). 'How shall we escape if we neglect so great salvation?' How
shall we escape, that is, there is no way to escape.
(1.) Because God hath said we shall not (Heb 12:25). 'See that ye
refuse not him that speaketh. For if they escaped not who refused
him that spake on earth,' that was Moses, 'much more shall not we
escape if we turn away from him that speaketh from heaven.'
(2.) Because he hath not only said they shall not, but also hath
bound it with an oath, saying, 'So I sware in my wrath, They shall
not enter into my rest' (Heb 3:11). To whom did he swear that they
should not enter into his rest? Answer, 'to them that believed
not.' So we see, that they could not enter in because of unbelief
(vv 18,19).
SECOND. This will teach us what to think and conclude of such,
who, though they do not so openly discover their folly by open
and gross sins against the law, yet will give more heed to their
own spirits, and the movings thereof, though they be neither
commanded nor commended for the same in Scripture; nay, though
the Scripture command and commend the contrary, than they will
to the holy and revealed will of God (Isa 8:20). I say, such men
are in as bad a state as the other to the full, being disobedient
to God's will revealed in his Word, as well as they, though in a
different manner; the one openly transgressing against the plain
and well-known truths revealed in it; the other, though more close
and hidden, yet secretly rejecting and slighting them, giving more
heed to their own spirits, and the motions thereof, although not
warranted by the Scriptures.
A few words more, and so I shall conclude. And,
First. Take heed that you content not yourself with a bare notion
of the Scriptures in your heads, by which you may go far, even so
far as to be able to dispute for the truth, to preach the gospel,
and labour to vindicate it in opposition to gainsayers, and yet
be found at the left hand of Christ at the judgment-day, forasmuch
as thou didst content thyself with a notion or traditional knowledge
of them.[48]
Second. Have a care that thou own the whole Scripture, and not
own one part and neglect another, or slight it; as thus: To own
the law, and slight the gospel; or to think that thou must be
saved by thy good doings and works; for that is all one, as if
thou didst thrust Christ away from thee; or else so to own the
gospel, as if by it thou wert exempted from all obedience to the
ten commandments, and conformity to the law in life and conversation;
for in so doing thou wilt for certain make sure of eternal vengeance.
Third. Have a care that thou put not wrong names on the things
contained in the Scriptures, as to call the law, Christ, and
Christ, the law, for some having done so, in my knowledge, have
so darkened to themselves the glorious truths of the gospel, that
in a very little time they have been resolved to thwart and oppose
them, and so have made room in their own souls for the devil to
inhabit, and obtained a place in hell for their own souls to be
tormented for ever and ever.
Against this danger therefore in reading and receiving the testimony
of Scripture, learn to distinguish between the law and the gospel,
and to keep them clear asunder, as to the salvation of thy soul.
1. And that thou mayest so do, in the first place beg of God that
he would show thee the nature of the gospel, and set it home
effectually with life and power upon thy soul by faith. Which is
this, that God would show thee, that as thou being man hast sinned
against God, so Christ, being God-man, hath bought thee again, and
with his most precious blood set thee free from the bondage thou
hast fallen into by thy sins. And that not upon condition that thou
wilt do thus and thus, this and the other good work; but rather,
that thou, being first justified freely by mere grace through the
blood of Jesus, shouldst also receive thy strength from him who
hath bought thee, to walk before him in all well-pleasing. Being
enabled thereto by virtue of his Spirit, which hath revealed to
thy soul that thou art delivered already from wrath to come, by
the obedience, not of thee, but of another man, viz., Jesus Christ.
2. Then if the law thou readest of, tell thee in thy conscience
thou must do this and the other good work of the law, if ever thou
wilt be saved; answer plainly, that for thy part thou art resolved
now not to work for life, but to believe in the virtue of that
blood shed upon the cross, upon Mount Calvary, for the remission
of sins. And yet because Christ hath justified thee freely by his
grace, thou wilt serve him in holiness and righteousness all the
days of thy life, yet not in a legal spirit, or in a covenant of
works; but mine obedience, say thou, I will endeavour to have it
free, and cheerful, out of love to my Lord Jesus.
3. Have a care thou receive not this doctrine in the notion only,
lest thou bring a just damnation upon thy soul, by professing
thyself to be freed by Christ's blood from the guilt of sin, while
thou remainest still a servant to the filth of sin. For I must
tell you, that unless you have the true and saving work of the
faith and grace of the gospel in your hearts, you will either go
on in a legal holiness, according to the tenor of the law; or else
through a notion of the gospel, the devil bewitching and beguiling
thy understanding, will, and affections, thou wilt, Ranter-like,
turn the grace of God into wantonness, and bring upon thy soul
double, if not treble damnation, in that thou couldest not be
contented to be damned for thy sins against the law, but also to
make ruin sure to thy soul, thou wouldst dishonour the gospel, and
turn the grace of God, held forth and discovered to men by that,
into licentiousness.[49]
But that thou mightest be sure to escape these dangerous rocks on
the right hand and on the left, see that thy faith be such as is
spoken of in Scripture. And that thou be not satisfied without
that, which is a faith wrought by the mighty operation of God,
revealing Christ to and in thee, as having wholly freed thee from
thy sins by his most precious blood. Which faith, if thou attain
unto, will so work in thy heart, that first thou wilt see the
nature of the law, and [secondly] also the nature of the gospel,
and delight in the glory of it; and also thou wilt find an engaging
of thy heart and soul to Jesus Christ, even to the giving up of
thy whole man unto him, to be ruled and governed by him to his
glory, and thy comfort, by the faith of the same Lord Jesus.
FOOTNOTES:
[1] There were nine editions of this book published during the
Author's life; all those subsequent to the first have the following
title:--'Sighs from Hell, or the Groans of a Damned Soul; discovering
from the 16th of Luke the lamentable state of the damned: and may
fitly serve as a warning word to sinners, both old and young, by
faith in Jesus Christ, to avoid the same place of torment. With a
discovery of the usefulness of the Scriptures as our safe-conduct
for avoiding the torments of hell. By John Bunyan. London: Printed
for F. Smith, at the Elephant and Castle, without Temple-bar. At
1s bound.'
[2] In the 'errata' to the first edition, Bunyan says--'At the first
I thought to put out with this a discourage of the two covenants,
which since I thought to put forth in a piece by itself.' This
shows that his great work on the covenants was the fourth volume
which he wrote. In the second edition, the author altered the
arrangement of the text, by placing in his comment on verse 28
a considerable part of what in the first edition formed the 'use
and application.'
[3] In the second and subsequent editions, this was altered to 'I
am thine to serve in the Lord Jesus.'--Ed.
[4] 'Sad' frequently occurs in this treatise; it is from the Saxon,
saetan--set, fixed, gloomy, grievous, mournful.--Ed.
[5] The first and second editions have 'the saints,' instead of
'such are saints.'--Ed.
[6] In quoting these passages, Mr. Bunyan has mixed the Puritan
version with that now authorized; very probably, quoting from
memory. His text is from the present version; the reader will see,
by comparison, the different words employed in the two translations.--Ed.
[7] Solemn truth! The heir of heaven and immortality has to trudge
the street in the foulest weather, while the sinner's lap-dog is
held up to the carriage window, taken out for an airing.--Ed.
[8] Reader, this feeling yet remains. Christians have recently,
even in Scotland, had to meet in barns, or in the open air, for
worship, because no landowner would sell or let a piece of ground
on which to build a place of worship.--Ed.
[9] Cannot down; will not receive, submit to, or feel pleasure
in. 'If a boy is hungry, bread by itself will down.'--Locke on
Education. 'Down and beg mercy of the Duke.'--Shakespeare.--Ed.
[10] Alluding to the awful sufferings of Leighton, and all Christians
of his time, under that bigoted demon in human shape, Laud.--Ed.
[11] It is a very ancient and prevailing opinion, that man is always
attended by invisible spirits, whose powers or mode of intercourse
with our spirits is unknown. These attendants are most active at
the hour of death. They cannot be seen unless the eyes are made
to possess new or miraculous powers. It may be that, when dying,
the spirit, before it entirely quits its mortal habitation, has a
glimpse of spiritual existences. If so, how awful for the sinner
to see the infernal demons ready to drag away his soul; but most
joyful for the Christian to embrace his celestial guides. This is
illustrated in the Pilgrim's Progress, during Christian's conflict
at the hour of death.--Vol. 3, p. 163.--Ed.
[12] Guard, convoy, or escort. See Pilgrim's Progress, the entrance
into the celestial city.--Ed.
[13] This proverb was very probably founded upon Jeremiah 50:11:
'Ye are grown fat as the heifer at grass, and bellow as bulls.'--Ed.
[14] Bunyan is here expressing what he had most acutely felt. 'I
blessed the condition of the dog and toad, because they had no
soul to perish under the everlasting weight of hell. I was broken
to pieces,' until he found refuge in Jesus. See Grace Abounding,
No. 104.--Ed.
[15] The first edition has, 'and the practice of the saints.' This
was left out in all the subsequent editions.--Ed.
[16] Ale bench, in Bunyan's time, was very similar to a taproom;
more generally the place of resort for the idle tipplers, but
sometimes of refreshment to the weary traveller.--Ed.
[17] Formerly designated not only a courageous man, but his
counterpart, a braggart, a bully, or a dandy. In these latter
senses it is obsolete.--Ed.
[18] These feelings appear in awful reality in Grace Abounding,
Nos. 87 and 104.--Ed.
[19] How awfully general is this wretched delusion. The chattering
of monkeys or parrots is more acceptable than to mock God with a
solemn sound upon a thoughtless tongue. Jews gabble Hebrew, and
Papists Latin, and, alas! others who NEVER prayed, have been from
childhood in the habit of repeating or reading a form of words,
called, with devilish subtlety, 'saying prayers.'--Ed.
[20] The intelligent reader should notice that these terms are not
jumbled together. Their selection and arrangement would confer
honour upon the most profound doctor of philology; while from Bunyan
they flowed from native genius, little inferior to inspiration.
To show the enmity of the unconverted to those who bear the image
of Christ, he descends step by step. They first mock, or deride
them by mimicry; second, flout, or treat them with contemptuous
sneers, both by words and actions; third, scoff at them with insolent
ridicule, sometimes accompanied by a push or blow; fourth, taunt,
revile, upbraid, bully, and challenge them: all these produce,
fifth, hate, abhorrence, and detestation, leading inevitably to,
sixth, persecution--to pursue with malignity--to afflict, harass, and
destroy. Such are the gradations in the opposition of the carnal
mind to the most excellent of the earth; and such the worldly
inheritance of the followers of our once lowly, but now exalted
Saviour.--Ed.
[21] 'Troubles,' see Puritan translation.--Ed.
[22] With what searching truthfulness is the character of Bye-ends
drawn in the Pilgrim's Progress, p. 132: 'looking one way and
rowing another.'--Ed.
[23] This is not intended to convey any reflection upon human
learning, but to exhibit the contemptuous spirit of learned men,
so generally manifested to the illiterate, but really learned
followers of the Lamb. They sometimes meet their match, even in
worldly wit. Thus, when three learned gentlemen from Oxford overtook
a pious waggoner, they ironically saluted him as Father Abraham,
Father Isaac, and Father Jacob; he replied, Gentlemen, you are
mistaken: I am neither Abraham, Isaac, nor Jacob, but Saul, the
son of Kish, who was sent to find his father's asses, and so I
have found them.--Ed.
[24] The word 'clergy' is omitted from all the editions published
after Bunyan's death. These words are calculated to fix upon
the mind the necessity of a visitation from heaven, of personal
examination of the Scriptures, and of solemn, earnest, persevering
prayer, without which no clergyman can do a sinner good. But how
inexpressibly terrible will be the misery of carnal clergymen, who,
by precept or example, have led their hearers to a false hope of
heaven. How will such souls gnash their teeth in bitter anguish,
and trample their devoted souls to the hottest hell!--Ed.
[25] Making an entertainment by stealth, privately indulging in
wickedness.--Ed.
[26] Awful responsibility!! A heavy curse on the souls of those
who labour to prevent private judgment, guided simply by the
Bible--who lead poor sinners to rely upon acts of uniformity,
liturgies, articles, or creeds, the groveling inventions of men;
instead of relying wholly on the revealed will of God, which alone
is able to make man wise unto salvation.--Ed.
[27] The word 'not' is omitted from most of the editions published
in Bunyan's life.--Ed.
[28] These times of tyrannizing oppression are fast passing away.
It was difficult, a few years ago, to hire a room in some of
the villages even round London, for a Sunday school and lecture,
or to admit a missionary into a workhouse. A poor baby has been
scornfully driven from the font--the dead body of a dissenter has
been refused Christian burial--the cries of poverty and distress
have been disregarded--from bitter sectarianism. The genial
influence of Christianity is fast driving these demoniac feelings
to the owls and bats.--Ed.
[29] Anguish or embarrassment of mind, derived from the name of
a most painful disease.--Ed.
[30] This is one of Bunyan's proverbs, which, however homely,
is sure to make a lasting impression on the mind. Sin breeds the
scorpions which will torment the sinner, unless they tormented
the Saviour. O for greater hatred of sin!--Ed.
[31] From this paragraph to the end of the comment on verse 28,
was placed by Bunyan, in his first edition, as the first part of
the general use and application.--Ed.
[32] A familiar phrase, expressive of embarrassment. 'There is no
comfort in the house upon a washing day.' Suds, in this sentence,
would puzzle a foreigner. Johnson's dictionary interprets it, 'A
lixivium of soap and water!'--Ed.
[33] The word 'simple' is here used as it is by Solomon in the
Proverbs--silly, unwise.--Ed
[34] Men armed with halberts or javelins; now only used at assizes
in England, or by officers attending meetings of magistrates in
Scotland.--Ed.
[35] Modern editors have altered this to, 'did deal with him.'--Ed.
[36] Altered in the third edition to 'a great exceeding danger.'--Ed.
[37] Bunyan published this work before the Quakers were formed
into a Society. Many of the wildest enthusiasts called themselves
Quakers. Barclay, in his Apology, very clearly defines what the
Society of Friends mean by, 'Christ within, the hope of glory.'
'It is a spiritual, heavenly, and invisible principle, in which
God, as Father, Son, and Spirit, dwells or reigns.'--Prop. V. and
VI.--Ed.
[38] This quotation, probably made from memory, is from the Genevan
or Puritan version of the Bible.--Ed.
[39] How favourable an alteration has been produced by permitting
the free publication of the Bible. In Bunyan's time, under the
monopoly of church and state, they were full of typographical
errors, and at a high price. When eggs were four-a-penny, one
hundred and sixty must have been paid for an ordinary copy; while
now a handsome one, with gilt edges, may be had for eighteen or
twenty. Thanks to those good men who brought about this wondrous
change.--Ed.
[40] The improvement in the whole class of books used by children,
since the Tract Society commenced its operations, is almost
incredible. None but antiquarians have seen the books which Bunyan
names, but they are as inferior to Who killed Cock Robin, as that
is to Dr. Watt's Divine Songs.--Ed.
[41] Such was the then state of society, fostered by the Book of
Sports and Pastimes, authorized by Charles I. to be used on Sunday,
and by Rupert and his cavaliers with the civil war, notwithstanding
the restraints of the Commonwealth. They are very young, or dim-sighted,
or badly read, who do not now see a wonderful improvement in the
state of public morals and religion.--Ed.
[42] These persecutions are fast disappearing. One of my near
relatives was locked into a first floor parlour in Whitechapel,
without hat or shoes, to prevent his going to hear Mr. Whitefield;
but, at the risk of being turned out of doors by his parents, he
escaped out of the window, by clinging to the rain water-pipe,
and enjoyed the public service at the Tabernacle.--Ed.
[43] For an admirable and deeply impressive account of these
distinct books, see Bunyan on The Resurrection of the Dead.--Ed.
[44] The idea prevails to a vast extent. The splendour, power, and
intolerance of national hierarchies is mistaken for the humble
benignity of the Bible system of Christianity or personal religion.
Antichrist, tricked out in robes and gewgaws, is, by perverted
minds, received as Christ.--Ed.
[45] This is exemplified in Bunyan's experience, published by him
in Grace Abounding. 'That scripture also did tear and rend my soul
(Isa 57:22).' Sec. 104. 'That scripture did seize upon my soul
(Heb 12:16,17).' Sec. 141.--Ed.
[46] This word was, by a typographical error, printed 'doctrine,'
in an edition of 1707; this error has been followed in all the
after copies.--Ed.
[47] A very considerable portion of the use and application as
found in the first edition, was, in the second and subsequent
ones, removed to the comment on verse 28; from the words, 'Now
then, from what hath been said,' to the end of the comment on
that verse. I should have preferred Bunyan's first arrangement,
but dared not alter what he had considered an improvement.--Ed.
[48] Of all men most miserable must be those clergymen and religious
teachers, who, in the great day, will say, 'Lord, Lord, have we
not prophesied in thy name,' to whom the Lord will profess, 'I
never knew you, depart, ye cursed.'--Matt 7:21-23.--Ed.
[49] The Ranters were a sect of the wildest enthusiasts. It very
soon became extinct. An exaggerated account of their sentiments
is to be found in Ross's view of all Religions.--Ed.
***
ONE THING IS NEEDFUL;
or,
SERIOUS MEDITATIONS UPON THE FOUR LAST THINGS: DEATH, JUDGMENT,
HEAVEN, AND HELL
UNTO WHICH IS ADDED EBAL AND GERIZZIM, OR THE BLESSING AND THE
CURSE,
by John Bunyan.
London: Printed for Nath. Ponder, at the Peacock in the Poultry,
1688.[1]
ADVERTISEMENT BY THE EDITOR.
According to Charles Doe, in that curious sheet called The Struggler
for the Preservation of Mr. John Bunyan's Labours, these poems
were published about the year 1664, while the author was suffering
imprisonment for conscience sake, very probably in separate sheets
or tracts, to be sold by his wife or children, to aid in their
humble maintenance. They were afterwards united to form a neat
little volume, 32 mo. The editor is the fortunate possessor of the
third edition, being the last that was printed during the author's
lifetime, and with his latest corrections. From this the present
edition has been accurately reprinted. The three tracts are distinct
as to pages; a strong indication that they were originally separate
little volumes. A copy of the fourth edition of this extremely
rare book, without date, and somewhat larger in size, is in the
British Museum, in which the pages are continued throughout the
volume.
These poems are upon subjects the most solemn and affecting to
all mankind, and, like all Bunyan's other works, were evidently
written, not for display, but to impress upon the heart those
searching realities upon which depend our everlasting destiny.
Die we must; yes, reader, you and I must follow our fathers to
the unseen world. Heaven forbid that we should be such mad fools,
as to make no provision for the journey; no inquiries about our
prospects in that eternity into which we must so soon enter. True
it is, that unless Heaven stops us in our mad career, we shall
plunge into irretrievable ruin.
In the first of these poems, many of the minute circumstances
attendant on death are pressed upon the memory. Very soon, as
Bunyan awfully expresses the though, we must look death in the
face, and 'drink with him.' Soon some kind friend or relative will
close our eyelids, and shut up our glassy eyes for ever; tie up
the fallen jaw, and prepare the corrupting body for its long, but
not final resting-place. Our hour-glass is fast ebbing out; time
stands ready with his scythe to cut us down; the grave yawns to
receive us. 'Man dieth and wasteth away; yea, man giveth up the
ghost, and where is he' (Job 14:10). The answer is ready, sure,
certain--he goes to the judgment of the great day. There every
thought that has passed over his mind, while on earth, will be
manifested and scrutinized; every action, every sin, and every
supposed good work, however private, will then be published. It is
an awful thought. Thousands of works which are thought good will
be weighed in the unerring balances of truth, will be found wanting,
and proved to be bad, not arising from evangelical motives;
while all our thoughts, words, and actions will appear in their
real colours tainted by sin. Those only who are clothed in the
Redeemer's righteousness, and cleansed by his purifying, sanctifying
sufferings, can stand accepted, and will receive the invitation,
Come, ye blessed, inherit the kingdom of your father, and your
God, by adoption into his family; while an innumerable multitude
will be hurried away by the voice of the judge, Go, ye cursed,
into everlasting torment. Solemn consideration. Reader, have you
fled for refuge to the hope set before you in the gospel? Have
you felt the alarm in your soul under a sense of sin and judgment?
Were you dead, and are you made alive? O, then, while you bless
the Saviour for such unspeakable mercies, seek with all diligence,
as life is prolonged, to extend the blessing to others. There is
no work nor device in the grave, whither we are all hastening, that
can benefit mortals. The great gulf will be fixed, and our state be
finally decided for eternity. O, then, if you have not yet attained
that good hope of heavenly felicity, sure and stedfast--hasten--yes,
'Hasten, O sinner, to be blest
And stay not for the morrow's sun;
For fear the curse should thee arrest
Before the morrow be begun.'
GEO. OFFOR.
ONE THING IS NEEDFUL,
OR
SERIOUS MEDITATIONS UPON THE FOUR LAST THINGS--DEATH, JUDGMENT,
HEAVEN, AND HELL
AN INTRODUCTION TO THE ENSUING DISCOURSE.
1. These lines I at this time present
To all that will them heed,
Wherein I show to what intent
God saith, Convert[2] with speed.
2. For these four things come on apace,
Which we should know full well,
Both death and judgment, and, in place
Next to them, heaven and hell.
3. For doubtless man was never born
For this life and no more:
No, in the resurrection morn
They must have weal or woe.
4. Can any think that God should take
That pains, to form a man
So like himself, only to make
Him here a moment stand?
5. Or that he should make such ado,
By justice, and by grace;
By prophets and apostles too,
That men might see his face?
6. Or that the promise he hath made,
Also the threatenings great,
Should in a moment end and fade?
O! no, this is a cheat.
7. Besides, who is so mad, or worse,
To think that Christ should come
From glory, to be made a curse,
And that in sinners' room,
8. If nothing should by us be had
When we are gone from hence,
But vanities, while here? O mad
And foolish confidence.
9. Again, shall God, who is the truth,
Say there is heaven and hell
And shall men play that trick of youth
To say, But who can tell?
10. Shall he that keeps his promise sure
In things both low and small,
Yet break it like a man impure,
In matters great'st of all?
11. O, let all tremble at that thought,
That puts on God the lie,
That saith men shall turn unto nought
When they be sick and die.
12. Alas, death is but as the door
Through which all men do pass,
To that which they for evermore
Shall have by wrath or grace.
13. Let all therefore that read my lines,
Apply them to the heart:
Yea, let them read, and turn betimes,
And get the better part.
14. Mind therefore what I treat on here,
Yea, mind and weigh it well;
'Tis death and judgment, and a clear
Discourse of heaven and hell.
OF DEATH
1. Death, as a king rampant and stout
The world he dare engage;
He conquers all, yea, and doth rout
The great, strong, wise, and sage.
2. No king so great, nor prince so strong,
But death can make to yield,
Yea, bind and lay them all along,
And make them quit the field.
3. Where are the victors of the world,
With all their men of might?
Those that together kingdoms hurl'd,
By death are put to flight.
4. How feeble is the strongest hand,
When death begins to gripe!
The giant now leaves off to stand,
Much less withstand and fight.
5. The man that hath a lion's face
Must here give place and bend,
Yea, though his bones were bars of brass,
'Tis vain here to contend.
6. Submit he must to feeble ones,
To worms who will enclose
His skin and flesh, sinews and bones,
And will thereof dispose
7. Among themselves, as merchants do
The prizes they have got;
Or as the soldiers give unto
Each man the share and lot,
8. Which they by dint of sword have won,
From their most daring foe;
While he lies by as still as stone,
Not knowing what they do.
9. Beauty death turns to rottenness,
And youth to wrinkled face;
The witty he brings to distress,
And wantons to disgrace.
10. The wild he tames, and spoils the mirth
Of all that wanton are,
He takes the worldling from his worth,
And poor man from his care.
11. Death favours none, he lays at all,
Of all sorts and degree;
Both old and young, both great and small,
Rich, poor, and bound, and free.
12. No fawning words will flatter him,
Nor threat'nings make him start;
He favours none for worth or kin,
All must taste of his dart.
13. What shall I say? the graves declare
That death shall conquer all;
There lie the skulls, dust, bones, and there
The mighty daily fall.
14. The very looks of death are grim
And ghastly to behold;
Yea, though but in a dead man's skin,
When he is gone and cold.
15. How 'fraid are some of dead men's beds,
And others of their bones;
They neither care to see their heads,
Nor yet to hear their groans.
16. Now all these things are but the shade
And badges of his coat;[3]
The glass that runs, the scythe and spade,
Though weapons more remote:
17. Yet such as make poor mortals shrink
And fear, when they are told,
These things are signs that they must drink
With death; O then how cold.
18. It strikes them to the heart! how do
They study it to shun!
Indeed who can bear up, and who
Can from these shakings run?
19. But how much more then when he comes
To grapple with thy heart;
To bind with thread thy toes and thumbs,[4]
And fetch thee in his cart?
20. Then will he cut thy silver cord,
And break thy golden bowl;
Yea, break that pitcher which the Lord
Made cabin for thy soul.
21. Thine eyes, that now are quick of sight,
Shall then no way espy
How to escape this doleful plight,
For death will make thee die.
22. Those legs that now can nimbly run,
Shall then with faintness fail
To take one step, death's dart to shun,
When he doth thee assail.
23. That tongue that now can boast and brag
Shall then by death be tied
So fast, as not to speak or wag,
Though death lies by thy side.
24. Thou that didst once incline thine ear
Unto the song and tale,
Shall only now death's message hear,
While he, with face most pale,
25. Doth reason with thee how thy days
Hath hitherto been spent;
And what have been thy deeds and ways,
Since God thee time hath lent.
26. Then will he so begin to tear
Thy body from thy soul,
And both from life, if now thy care
Be not on grace to roll.
27. Death puts on things another face
Than we in health do see:
Sin, Satan, hell, death, life and grace
Now great and weighty be.
28. Yea, now the sick man's eye is set
Upon a world to come:
He also knows too without let[5]
That there must be his home.
29. Either in joy, in bliss and light,
Or sorrow, woe, and grief;
Either with Christ and saints in white,
Or fiends, without relief.
30. But, O! the sad estate that then
They will be in that die
Both void of grace and life! poor men!
How will they fear and cry.
31. Ha! live I may not, though I would
For life give more than all;
And die I dare not, though I should
The world gain by my fall.
32. No, here he must no longer stay,
He feels his life run out,
His night is come, also the day
That makes him fear and doubt.
33. He feels his very vitals die,
All waxeth pale and wan;
Nay, worse, he fears to misery
He shortly must be gone.
34. Death doth already strike his heart
With his most fearful sting
Of guilt, which makes his conscience start,
And quake at every thing.
35. Yea, as his body doth decay
By a contagious grief,
So his poor soul doth faint away
Without hope or relief.
36. Thus while the man is in this scare,
Death doth still at him lay;
Live, die, sink, swim, fall foul or fair,[6]
Death still holds on his way.
37. Still pulling of him from his place,
Full sore against his mind;
Death like a sprite stares in his face,
And doth with links him bind.
38. And carries him into his den,
In darkness there to lie,
Among the swarms of wicked men
In grief eternally.
39. For only he that God doth fear
Will now be counted wise:
Yea, he that feareth him while here,
He only wins the prize.
40. 'Tis he that shall by angels be
Attended to that bliss
That angels have; for he, O he,
Of glory shall not miss.
41. Those weapons and those instruments
Of death, that others fright:
Those dreadful fears and discontents
That brings on some that night.
42. That never more shall have a day,
Brings this man to that rest
Which none can win but only they
Whom God hath called and blest
43. With the first fruits of saving grace,
With faith, hope, love, and fear
Him to offend; this man his face
In visions high and clear,
44. Shall in that light which no eye can
Approach unto, behold
The rays and beams of glory, and
Find there his name enroll'd,
45. Among those glittering starts of light
That Christ still holdeth fast
In his right hand with all his might,
Until that danger's past,
46. That shakes the world, and most hath dropt
Into grief and distress,
O blessed then is he that's wrapt
In Christ his righteousness.
47. This is the man death cannot kill,
For he hath put on arms;
Him sin nor Satan hath not skill
To hurt with all their charms.
48. A helmet on his head doth stand,
A breastplate on his heart:
A shield also is in his hand,
That blunteth every dart.
49. Truth girds him round the reins, also
His sword is on his thigh;
His feet in shoes of peace do go
The ways of purity.
50. His heart it groaneth to the Lord,
Who hears him at his call,
And doth him help and strength afford,
Wherewith he conquers all.
51. Thus fortified, he keeps the field
While death is gone and fled;
And then lies down upon his shield
Till Christ doth raise the dead.
OF JUDGMENT.