[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.
1. As 'tis appointed men should die,
So judgment is the next
That meets them most assuredly;
For so saith holy text.
2. Wherefore of judgment I shall now
Inform you what I may,
That you may see what 'tis, and how
'Twill be with men that day.
3. This world it hath a time to stand,
Which time when ended, then
Will issue judgment out of hand
Upon all sorts of men.
4. The Judge we find, in God's record,
The Son of man, for he
By God's appointment is made Lord
And Judge of all that be.
5. Wherefore this Son of man shall come
At last to count with all,
And unto them shall give just doom,
Whether they stand or fall.
6. Behold ye now the majesty
And state that shall attend
This Lord, this Judge, and Justice high
When he doth now descend.
7. He comes with head as white as snow,
With eyes like flames of fire;
In justice clad from top to toe,
Most glorious in attire.
8. His face is filled with gravity;
His tongue is like a sword;
His presence awes both stout and high,
The world shakes at his word.
9. He comes in flaming fire, and
With angels clear and bright,
Each with a trumpet in his hand,
Clothed in shining white.
10. The trump of God sounds in the air,
The dead do hear his voice;
The living too run here and there,
Who made not him their choice.
11. Thus to his place he doth repair,
Appointed for his throne,
Where he will sit to judge, and where
He'll count with every one.
12. Angels attending on his hand
By thousands on a row;
Yea, thousand thousands by him stand,
And at his beck do go.
13. Thus being set, the books do ope
In which all crimes are writ.
All virtues, too, of faith and hope,
Of love; and every whit
14. Of all that man hath done or said,
Or did intend to do;
Whether they sinn'd, or were afraid
Evil to come into.
15. Before this bar each sinner now
In person must appear;
Under his judgment there to bow
With trembling and with fear:
16. Within whose breast a witness then
Will certainly arise,
That to each charge will say Amen,
While they seek and devise
17. To shun the sentence which the Lord
Against them then will read,
Out of the books of God's record,
With majesty and dread.
18. But every heart shall opened be
Before this judge most high;
Yea, every thought to judgment he
Will bring assuredly.
19. And every word and action, too,
He there will manifest;
Yea, all that ever thou didst do,
Or keep within thy breast,
20. Shall then be seen and laid before
The world, that then will stand
To see thy judge open ev'ry sore,
And all thy evils scann'd.
21. Weighing each sin and wickedness
With so much equity,
Proportioning of thy distress
And woful misery.
22. With so much justice, doing right,
That thou thyself shalt say,
My sins have brought me to this plight,
I threw myself away.
23. Into that gulph my sins have brought
Me justly to possess,
For which I blame not Christ, I wrought
It out by wickedness.
24. But O! how willingly would these
That thus in judgment be,
If that they might have help or ease,
Unto the mountains flee.
25. They would rejoice if that they might
But underneath them creep,
To hide them from revenging right,
For fear of which they weep.
26. But all in vain, the mountains then
Will all be fled and gone;
No shelter will be found for men
That now are left alone.
27. For succour they did not regard
When Christ by grace did call
To them, therefore they are not heard,
No mountains on them fall.
28. Before this Judge no one shall shroud
Himself, under pretence
Of knowledge, which hath made him proud,
Nor seeming penitence.
29. No high profession here can stand,
Unless sincerity
Hath been therewith commixed, and
Brought forth simplicity.[7]
30. No mask nor vizor here can hide
The heart that rotten is;
All cloaks now must be laid aside,
No sinner must have bliss.
31. Though most approve of thee, and count
Thee upright in thy heart;
Yea, though preferred and made surmount
Most men to act thy part,
32. In treading where the godly trod,
As to an outward show;
Yet this hold still, the grace of God
Takes hold on but a few,
33. So as to make them truly such
As then shall stand before
This Judge with gladness; this is much
Yet true for evermore.
34. The tree of life this paradise
Doth always beautify,
'Cause of our health it is the rise
And perpetuity.
35. Here stands the golden throne of grace
From out of which do run
Those crystal streams that make this place
Far brighter than the sun.
36. Here stands mount Zion with her king.
Jerusalem above,
That holy and delightful thing,
So beautified with love.
37. That, as a mother succours those
Which of her body be,
So she far more, all such as close
In with her Lord; and she
38. Her grace, her everlasting doors
Will open wide unto
Them all, with welcome, welcome, poor,
Rich, bond, free, high and low,
39. Unto the kingdom which our Lord
Appointed hath for all
That hath his name and word ador'd;
Because he did them call
40. Unto that work, which also they
Sincerely did fulfil,
Not shunning always to obey
His gracious holy will.
41. Besides, this much doth beautify
This goodly paradise,
That from all quarters, constantly,
Whole thousands as the price
42. Of precious blood, do here arrive;
As safe escaping all,
Sin, hell, and satan did contrive
To bring them into thrall.
43. Each telling his deliverance
I' th' open face of heaven;
Still calling to remembrance
How fiercely they were driven
44. By deadly foe, who did pursue
As swift as eagles fly;
Which if thou have not, down thou must
With those that then shall die
The second death, and be accurs'd
Of God. For certainly,
45. The truth of grace shall only here
Without a blush be bold
To stand, whilst others quake and fear,
And dare not once behold.
46. That heart that here was right for God
Shall there be comforted;
But those that evil ways have trod,
Shall then hang down the head.
47. As sore confounded with the guilt
That now upon them lies,
Because they did delight in filth
And beastly vanities.
48. Or else because they did deceive
With hypocritical
Disguises, their own souls, and leave
Or shun that best of all
49. Approved word of righteousness,
They were invited to
Embrace, therefore they no access
Now to him have, but woe.
50. For every one must now receive
According to their ways;
They that unto the Lord did cleave,
The everlasting joys.
51. Those that did die in wickedness,
To execution sent,
There still to grapple with distress,
Which nothing can prevent.
52. Of which two states I next shall write,
Wherefore I pray give ear,
And to them bend with all our might
Your heart with filial fear.
OF HEAVEN.
1. Heaven is a place, also a state,
It doth all things excel,
No man can fully it relate,
Nor of its glory tell.
2. God made it for his residence,
To sit on as a throne,
Which shows to us the excellence
Whereby it may be known.
3. Doubtless the fabric that was built
For this so great a king,
Must needs surprise thee, if thou wilt
But duly mind the thing.
4. If all that build do build to suit
The glory of their state,
What orator, though most acute,
Can fully heaven relate?
5. If palaces that princes build,
Which yet are made of clay,
Do so amaze when much beheld,
Of heaven what shall we say?
6. It is the high and holy place;
No moth can there annoy,
Nor make to fade that goodly grace
That saints shall there enjoy.
7. Mansions for glory and for rest
Do there prepared stand;
Buildings eternal for the blest
Are there provided, and
8. The glory and the comeliness
By deepest thought none may
With heart or mouth fully express,
Nor can before that day.
9. These heav'ns we see, be as a scroll,
Or garment folded up,
Before they do together roll,
And we call'd in to sup.
10. There with the king, the bridegroom, and
By him are led into
His palace chambers, there to stand
With his prospect to our view.
11. And taste and smell, and be inflam'd,
And ravished to see
The buildings he hath for us fram'd,
How full of heaven they be.
12. Its state also is marvellous,
For beauty to behold;
All goodness there is plenteous,
And better far than gold.
13. Adorn'd with grace and righteousness,
While fragrant scents of love
O'erflow with everlasting bliss,
All that do dwell above.
14. The heavenly majesty, whose face
Doth far exceed the sun,
Will there cast forth its rays of grace
After this world is done.
15. Which rays and beams will so possess
All things that there shall dwell,
With so much glory, light, and bliss,
That none can think or tell.
16. That wisdom which doth order all
Shall there be fully shown;
That strength that bears the world there shall
By every one be known.
17. That holiness and sanctity
Which doth all thought surpass,
Shall there in present purity
Outshine the crystal glass.
18. The beauty and the comeliness
Of this Almighty shall
Make amiable with lasting bliss
Those he thereto shall call.
19. The presence of this God will be
Eternal life in all,
And health and gladness, while we see
Thy face, O immortal!
20. Here will the Lord make clear and plain
How sweetly did agree
His attributes, when Christ was slain
Our Saviour to be.
21. How wisdom did find out the way,
How strength did make him stand,
How holiness did bear the sway,
And answer just demand.
22. How all these attributes did bend
Themselves to work our life,
Through the Christ whom God did send
To save us by his might.
23. All this will sparkle in our eye
Within the holy place,
And greatly raise our melody,
And flow our hearts with grace.
24. The largest thought that can arise
Within the widest heart
Shall then be filled with surprize,
And pleas'd in every part.
25. All mysteries shall here be seen,
And every knot, unty'd;
Electing love, that hid hath been,
Shall shine on every side.
26. The God of glory here will be
The life of every one;
Whose goodly attributes shall we
Possess them as our own.
27. By wisdom we all things shall know,
By light all things shall see,
By strength, too, all things we shall do,
When we in glory be.
28. The Holy Lamb of God, also,
Who for our sakes did die,
The holy ones of God shall know,
And that most perfectly.
29. Those small and short discoveries
That we have of him here,
Will there be seen with open eyes,
In visions full and clear.
30. Those many thousand acts of grace
That here we feel and find,
Shall there be real with open face
Upon his heart most kind.
31. There he will show us how he was
Our prophet, priest, and king;
And how he did maintain our cause,
And us to glory bring.
32. There we shall see how he was touch'd
With all our grief and pain
(As in his word he hath avouch'd),
When we with him shall reign;
33. He'll show us, also, how he did
Maintain our faith and love,
And why his face sometimes he hid
From us, who are his dove;
34. These tempting times that here we have,
We there shall see were good;
Also that hidden strength he gave,
The purchase of his blood.
35. That he should stand for us before
His Father, thus we read.
But then shall see, and shall adore
Him for his gracious deed.
36. Though we are vile, he without shame
Before the angels all
Lays out his strength, his worth, and name,
For us, who are in thrall.
37. This is he who was mock'd and beat,
Spit on, and crown'd with thorns;
Who for us had a bloody sweat,
Whose heart was broke with scorns.
38. 'Tis he who stands so much our friend,
As shortly we shall see,
With open face, world without end,
And in his presence be.
39. That head that once was crown'd with thorns,
Shall now with glory shine;
That heart that broken was with scorns,
Shall flow with life divine;
40. That man that here met with disgrace,
We there shall see so bright;
That angels can't behold his face
For its exceeding light.
41. What gladness will possess our heart
When we shall see these things!
What light and life, in every part,
Will rise like lasting springs!
42. O blessed face and holy grace,
When shall we see this day?
Lord, fetch us to this goodly place
We humbly do thee pray.
43. Next to this Lamb we shall behold
All saints, both more and less,
With whit'ned robes in glory roll'd,
'Cause him they did confess.
44. Each walking in his righteousness
With shining crowns of gold,
Triumphing still in heav'nly bliss,
Amazing to behold.
45. Each person for his majesty
Doth represent a king;
Yea, angel-like for dignity,
And seraphims that sing.
46. Each motion of their mind, and so
Each twinkling of their eye;
Each word they speak, and step they go,
It is in purity.
47. Immortal are they every one,
Wrapt up in health and light,
Mortality from them is gone,
Weakness is turn'd to might.
48. The stars are not so clear as they,
They equalize the sun;
Their glory shines to perfect day,
Which day will ne'er be done.
49. No sorrow can them now annoy,
Nor weakness, grief or pain;
No faintness can abate their joy,
They now in life do reign.
50. They shall not there, as here, be vex'd
With Satan, men, or sin;
Nor with their wicked hearts perplex'd,
The heavens have cop'd[8] them in.
51. Thus, as they shine in their estate,
So, too, in their degree;
Which is most goodly to relate,
And ravishing to see.
52. The majesty whom they adore,
Doth them in wisdom place
Upon the thrones, and that before
The angels, to their grace.
53. The saints of the Old Testament,
Full right to their degree;
Likewise the New, in excellent
Magnificency be.
54. Each one his badge of glory wears,
According to his place;
According as was his affairs
Here, in the time of grace.
55. Some on the right hand of the Lamb,
Likewise some on the left,
With robes and golden chains do stand
Most grave, most sage, and deft.[9]
56. The martyr here is known from him
Who peaceably did die,
Both by the place he sitteth in,
And by his dignity.
57. Each father, saint, and prophet shall,
According to his worth,
Enjoy the honour of his call,
And plainly hold it forth.
58. Those bodies which sometimes were torn,
And bones that broken were
For God's word; he doth now adorn
With health and glory fair.
59. Thus, when in heav'nly harmony
These blessed saints appear,
Adorn'd with grace and majesty,
What gladness will be there!
60. The light, and grace, and countenance,
The least of these shall have,
Will so with terror them advance,
And make their face so grave,
61. That at them all the world will shake,
When they lift up their head;
Princes and kings will at them quake,
And fall before them dead.
62. This shall we see, thus shall we be,
O would the day were come,
Lord Jesus take us up to thee,
To this desired home.
63. Angels also we shall behold,
When we on high ascend,
Each shining like to men of gold,
And on the Lord attend.
64. These goodly creatures, full of grace,
Shall stand about the throne,
Each one with lightning in his face,
And shall to us be known.
65. These cherubims with one accord
Shall cry continually,
Ah, holy, holy, holy, Lord,
And heavenly majesty.
66. These will us in their arms embrace,
And welcome us to rest,
And joy to see us clad with grace,
And of the heavens possess'd.
67. This we shall hear, this we shall see,
While raptures take us up,
When we with blessed Jesus be,
And at his table sup.
68. Oh shining angels! what, must we
With you lift up our voice?
We must; and with you ever be,
And with you must rejoice.
69. Our friends that lived godly here,
Shall there be found again;
The wife, the child, and father dear,
With others of our train.
70. Each one down to the foot in white,
Fill'd to the brim with grace,
Walking among the saints in light,
With glad and joyful face.
71. Those God did use us to convert,
We there with joy shall meet,
And jointly shall, with all our heart,
In life each other greet.
72. A crown to them we then shall be,
A glory and a joy;
And that before the Lord, when he
The world comes to destroy.
73. This is the place, this is the state,
Of all that fear the Lord;
Which men nor angels may relate
With tongue, or pen, or word.
74. No night is here, for to eclipse
Its spangling rays so bright;
Nor doubt, nor fear to shut the lips,
Of those within this light.
75. The strings of music here are tun'd
For heavenly harmony,
And every spirit here perfum'd
With perfect sanctity.
76. Here runs the crystal streams of life,
Quite through all our veins.
And here by love we do unite
With glory's golden chains.
77. Now that which sweet'neth all will be
The lasting of this state;
This heightens all we hear or see
To a transcendant rate.
78. For should the saints enjoy all this
But for a certain time,
O, how would they their mark then miss,
And at this thing repine?
79. Yea, 'tis not possible that they
Who then shall dwell on high,
Should be content, unless they may
Dwell there eternally.
80. A thought of parting with this place
Would bitter all their sweet,
And darkness put upon the face
Of all they there do meet.
81. But far from this the saints shall be,
Their portion is the Lord,
Whose face for ever they shall see,
As saith the holy word.
82. And that with everlasting peace,
Joy, and felicity,
From this time forth they shall increase
Unto eternity.
OF HELL, AND THE ESTATE OF THOSE THAT PERISH.
