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

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, Convert2 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