The Works of John Bunyan, vol 3, John Bunyan [ebook reader color screen TXT] 📗

wantonness, or any other sin, they that are most expert in these things do ofttimes entangle others, that peradventure would not have been so vile as now they are, had they not had such an example, and hence they are called corrupters (Isa 1:4).

Now these will, by their doings, exceedingly aggravate the condemnation of one another. He that did set his neighbor an ill example, and thereby caused him to walk in sin, he will be found one cause of his friend’s destruction, insomuch that he will have to answer for his own sins and for a great part of his neighbour’s too, which will add to his destruction; as that scripture in Ezekiel showeth, where, speaking of the watchman that should give the people warning, if he did not, though the man did die in his sins, yet his blood shall be required at the watchman’s hand (Eze 33).

So here let me tell thee that if thou shouldst be such a one, as by thy conversation and practices shall be a trap and a stumbling-block to cause thy neighbour to fall into eternal ruin—though he be damned for his own sins—yet God may, nay he will charge thee as being guilty of his blood, in that thou didst not content thyself to keep from heaven thyself, but didst also, by thy filthy conversation, keep away others, and cause them to fall with thee.

O, therefore, will not this aggravate thy torment? Yea, if thou shouldst die and go to hell before thy neighbour or companions, besides the guilt of thine own sins, thou wouldst be so loaden with the fear of the damnation of others to be laid to thy charge, that thou wouldst cry out, O send one from the dead to this companion and that companion with whom I had society in my lifetime, for I see my cursed carriage will be one cause of his condemnation, if he fall short of glory.

I left him living in foul and heinous offences; but I was one of the first instruments to bring him to them. O! I shall be guilty both of my own and his damnation too! O that he might be kept out hence, lest my torment be aggravated by his coming hither!

For where ungodly people do dwell together, they being a snare and stumbling-block one to another by their practices, they must needs be a torment one to another, and an aggravation of each other’s damnation. O cursed be thy face, saith one, that ever I set mine eyes on thee. It was long of thee. I may thank thee. It was thee that did entice me and ensnare me. It was your filthy conversation that was a stumbling-block to me. It was your covetousness, it was your pride, your haunting the ale-house, your gaming and whoring. It was long of you that I fell short of life; if you had set me a good example, as you did set me an ill one, it may be I might have done better than now I do; but I learned of you, I followed your steps, I took counsel of you. O that I had never seen thy face! O that thou hadst never been born to do my soul this wrong, as you have done! O, saith the other, and I may as much blame you, for do not you remember how at such a time, and at such a time, you drew me out, and drew me away, and asked me if I would go with you, when I was going about other business, about my calling; but you called me away, you sent for me, you are as much in the fault as I; though I were covetous, you were proud; and if you learned covetousness of me, I learned pride and drunkenness of you. Though I learned you to cheat, you learned me to whore, to lie, to scoff at goodness. Though I, base wretch, did stumble you in some things, yet you did as much stumble me in others. I can blame you as you blame me; and if I have to answer for some of your most filthy actions, you have to answer for some of mine. I would you had not come hither, the very looks of you do wound my soul, by bringing my sins afresh into my mind, the time when, the manner how, the place where, the persons with whom. It was with you, you! Grief to my soul! Since I could not shun thy company there, O that I had been without thy company here!

I say, therefore, for those that have sinned together to go to hell together, it will very much perplex and torment them both; therefore I judge this is one reason why they that are in hell do desire that their friends or companions do not come thither into the same place of torment that they are in. And therefore where Christ saith that these damned souls cry out, Send to our companions, that they may be warned and commanded to look to themselves, O

send to my five brethren! it is because they would not have their own torments heightened by their company; and a sense, yea, a continual sense of their sins, which they did cause them to commit when they were in the world with them. For I do believe that the very looks of those that have been beguiled of their fellows, I say their very looks will be a torment to them: for thereby will the remembrance of their own sins be kept, if possible, the fresher on their consciences, which they committed with them; and also they will wonderfully have the guilt of the others sins upon them, in that they were partly the cause of his committing them, being instruments in the hands of the devil to draw them in too. And, therefore, lest this come to pass, ‘I pray thee send him to my father’s house.’ For if they might not come hither, peradventure my torment might have some mitigation; that is, if they might be saved, then their sins will be pardoned, and not so heavily charged on my soul. But if they do fall into the same place where I am, the sins that I have caused them to commit will lie so heavy, not only on their souls, but also on mine, that they sin me into eternal misery, deeper and deeper. O therefore send him to my father’s house, to my five brethren, and let him testify to them, lest they come into this place of torment.

These words being thus understood, what a condition doth it show them to be in then, that now much delight in being the very ringleaders of their companions into sins of all sorts whatsoever?

While men live here, if they can be counted the cunningest in cheating, the boldest for lying, the archest for whoring, the subtilest for coveting and getting the world; if they can but cunningly defraud, undermine, cross, and anger their neighbours, yea, and hinder them from the means of grace, the gospel of Christ, they glory in it, take a pride in it, and think themselves pretty well at ease, and their minds are somewhat quiet, being beguiled with sin.

But, friend, when thou hast lost this life, and dost begin to lift up thine eyes in hell, and seest what thy sins have brought thee to; and not only so, but that thou, by thy filthy sins, didst cause others, devil-like, to fall into the same condemnation with thee; and that one of the reasons of their damnation was this, that thou didst lead them to the commission of those wicked practices of this world, and the lusts thereof; then, O that somebody would stop them from coming, lest they also come into this place of torment, and be damned as I am! How ill it torment me! Balaam could not be contented to be damned himself, but also he must, by his wickedness, cause others to stumble and fall. The Scribes and Pharisees could not be contented to keep out of heaven themselves, but they must labour to keep out others too. Therefore theirs is the greater damnation.

The deceived cannot be content to be deceived himself; but he must labour to deceive others also. The drunkard cannot be content to go to hell for his own sins, but he must labour to cause others to fall into the same furnace with him. But look to yourselves, for here will be damnation upon damnation, damned for thy own sins, and damned for thy being a partaker with others in their sins; and damned for being guilty of the damnation of others.

O how will the drunkards cry for leading their neighbours into drunkenness! How will the covetous person howl for setting his neighbour, his friend, his brother, his children and relations, so wicked an example! by which he hath not only wronged his own soul, but also the souls of others. The liar, by lying, learned others to lie; the swearer learned others to swear; the whoremonger learned others to whore.

Now all these, with others of the like sort, will be guilty, not only of their own damnation, but also of the damnation of others.

I tell you, that some men have so much been the authors of the damnation of others, that I am ready to think that the damnation of them will trouble them as much as their own damnation. Some men, it is to be feared, at the day of judgment, will be found to be the authors of destroying whole nations. How many souls do you think Balaam, with his deceit, will have to answer for? How many Mahomet? How many the Pharisees, that hired the soldiers to say the disciples stole away Jesus? (Matt 18:11-15); and by that means stumbled their brethren to this day; and was one means of hindering them from believing the things of God and Jesus Christ, and so the cause of the damnation of their brethren to this very day.

How many poor souls hath Bonner to answer for, think you, and several filthy blind priests? How many souls have they been the means of destroying by their ignorance and corrupt doctrine? Preaching, that was no better for their souls than ratsbane to the body, for filthy lucre’s sake (O ye priests, this word is for you). They shall see, that they, many of them it is to be feared, will have whole towns to answer for; whole cities to answer for. Ah, friend, I tell thee, thou that hast taken in hand to preach to the people, it may be thou hast taken in hand thou canst not tell what. Will it not grieve thee to see thy whole parish come bellowing after thee to hell, crying out, This we may thank thee for, this is long of thee, thou didst not teach us the truth; thou didst lead us away with fables, thou wast afraid to tell us of our sins, lest we should not put meat fast enough in thy mouth. O cursed wretch, that ever thou shouldst beguile us thus, deceive us thus, flatter us thus! We would have gone out to hear the word abroad, but that thou didst reprove us, and also tell us that that which we see now is the way of God was heresy, and a deceivable doctrine; and wast not contented, blind guide as thou wert, to fall into the ditch thyself, but hast also led us thither with thee.[26]

I say, look to thyself, lest thou cry out when it is too late, Send Lazarus to my people, my friends, my children, my congregation to whom I preached, and beguiled through my folly. Send him to