Chapter CCLXXXI: Preface: , by the Rev. John Gifford, (7)

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.