110. Of the Preceding portion of the Parable.]

¹ Now then, from what hath been said, there might many things be spoken by way of use and application; but I shall be very brief, and but touch some things, and so wind up. And, First, I shall begin with the sad condition of those that die out of Christ, and speak something to that. Secondly, To the latter end of the parable, which more evidently concerns the Scripture, and speak somewhat to that. [First. I shall begin with the sad condition of those that die out of Christ.]

1. Therefore you see that the former part of the parable contains a sad declaration of the state of one living and dying out of Christ; how that they lose heaven for hell, God for the devil, light for darkness, joy for sorrow. 2. How that they have not so much as the least comfort from God, who in the time they live here below neglect coming to him for mercy; not so much as one drop of cold water. 3. That such souls will repent of their folly, when repentance will do them no good, or when they shall be past recovery. 4. That all the comfort such souls are like to have, they have it in this world. 5. That all their groanings and sighs will not move God to mitigate in the least his heavy hand of vengeance that is upon them, for the transgressions they have committed against him. 6. That their sad state is irrecoverable, or they must never, mark, never come out of that condition. 7. Their desires will not be heard for their ungodly neighbours. From these things then, I pray you consider the state of those that die out of Christ Jesus; yea, I say, consider their miserable state; and think thus with thyself, Well, if I neglect ¹ From this paragraph to the end of the comment on ver. 28, was placed by B. 1. 1. 1. in his first edition, as the first part of the general use and application. See the note on p. 732.—Enj coming to Christ, I must go to the devil, and he will not neglect to fetch me away into those intolerable torments.

Think thus with thyself. What, shall I lose a long heaven for short pleasure? Shall I buy the pleasures of this world at so dear a rate as to lose my soul for the obtaining of that? Shall I content myself with a heaven that will last no longer than my lifetime? What advantage will these be to me when the Lord shall separate soul and body asunder, and send one to the grave, the other to hell, and at the judgment-day, the final sentence of eternal ruin must be passed upon me? 1. Consider, that the profits, pleasures, and vanities of this world will not last for ever, but the time is coming, yea, just at the doors, when they will give thee the slip, and leave thee in the suds,¹ and in the brambles of all that thou hast done. And therefore to prevent this,

2. [Consider] thy dismal state, think thus with thyself, It is true, I do love my sins, my lusts and pleasures; but what good will they do me at the day of death and of judgment? Will my sins do me good then? Will they be able to help me when I come to fetch my last breath? What good will my profits do me? And what good will my vanities do, when death says he will have no nay? What good will all my companions, fellow-jesters, jeerers, liars, drunkards, and all my wantons do me? Will they help to ease the pains of hell? Will these help to turn the hand of God from inflicting his fierce anger upon me? Nay, will not they rather cause God to show me no mercy, to give me no comfort; but rather to thrust me down in the hottest place of hell, where I may swim in fire and brimstone. 3. Consider thus with thyself, Would I be glad to have all, every one of my sins to come in against me, to inflame the justice of God against me? Would I be glad to be bound up in them as the three children were bound in their clothes, and to be as really thrown into the fiery furnace of the wrath of Almighty God as they were into Nebuchadnezzar's fiery furnace?

4. Consider thus, Would I be glad to have all, and every one of the ten commandments, to discharge themselves against my soul? The first saying, Damn him, for he hath broken me; the second saying, Damn him, for he hath broken me, &c. Consider how terrible this will be, yea, more terrible than if thou shouldest have ten of the biggest pieces of ordnance in England to be discharged against thy body, thunder, thunder, one after another! Nay, this would not be comparable to the ¹ A familiar phrase, expressive of embarrassment. There is no comfort in the hands upon a washing day. Sads, in this sentence, would puzzle a forerunner. Johnson's dictionary interprets it, 'A lairium of soap and water!'—(ED.)

reports that the law, for the breach thereof, will give against thy soul; for those can but kill the body, but these will kill both body and soul; and that not for an hour, a day, a month, or a year, but they will condemn thee for ever.

Mark, it is for ever, for ever. It is into everlasting damnation, eternal destruction, eternal wrath and displeasure from God, eternal gnawings of conscience, eternal continuance with devils. O consider, it may be the thought of seeing the devil doth now make thine hair to stand right up on thine head. O but this, to be damned, to be among all the devils, and that not only for a time, as I said before, but for ever, to all eternity! This is wonderfully miserable, ever miserable; that no tongue of man, no, nor of angels, is able to express it. 5. Consider much with thyself, Not only my sins against the law will be laid to my charge, but also the sins I have committed in slighting the gospel, the glorious gospel. These also must come with a voice against me. As thus, Nay, he is worthy to be damned, for he rejected the gospel, he slighted the free grace of God tendered in the gospel; how many times wast thou, damned wretch, invited, intreated, beseeched to come to Christ, to accept of mercy, that thou mightest have heaven, thy sins pardoned, thy soul saved, and body and soul glorified, and all this for nothing but the acceptance, and through faith forsaking those imps of Satan, which by their embraces have drawn thee downward toward the gulf of God's eternal displeasure? How often didst thou read the promises, yea, the free promises of the common salvation! How oft didst thou read the sweet counsels and admonitions of the gospel, to accept of the grace of God? But thou wouldst not, thou regardest it not, thou didst slight all. Second. As I would have thee to consider the sad and woeful state of those that die out of Christ, and are past all recovery, so would I have thee consider the many mercies and privileges thou enjoyest above some, peradventure, of thy companions that are departed to their proper place. As,

1. Consider, thou hast still the thread of thy life lengthened, which for thy sins might seven years ago, or more, have been cut asunder, and thou have dropped down amongst the flames.

2. Consider the terms of reconciliation by faith in Christ are still proffered unto thee, and thou invited, yea, entreated to accept of them.

3. Consider the terms of reconciliation are but—hear with me though I say but—only to believe in Jesus Christ, with that faith that purifies the heart, and enables thy soul to feed on him effectually, and be saved from this sad state.

4. Consider the time of thy departure is at hand, and the time is uncertain, and also that for ought thou knowest the day of grace may be past to thee before thou diest, not lasting so long as thy uncertain life in this world. And if so, then know for certain that thou art as sure to be damned as if thou wast in hell already; if thou convert not in the meanwhile.

5. *Consider* it may be some of thy friends are giving all diligence to make their calling and election sure, being resolved for heaven, and thou thyself endeavourest as fast to make sure of hell, as if resolved to have it; and together with this, consider how it will grieve thee that while thou wast making sure of hell thy friends were making sure of heaven; but more of this by and by.

6. *Consider* what a sad reflection this will have on thy soul, to see thy friends in heaven, and thyself in hell; thy father in heaven, and thou in hell; thy mother in heaven, and thou in hell; thy brother, thy sister, thy children in heaven, and thou in hell. As Christ said to the Jews of their relations according to the flesh, so may I say to thee concerning thy friends, 'There shall be weeping and gnashing of teeth,' when you shall see your fathers and mothers, brethren and sisters, husbands and wives, children and kinsfolk, with your friends and neighbours in the kingdom of heaven, and thou thyself thrust out. *Le xii. 17-23*. But again, because I would not only tell thee of the damnable state of those that die out of Christ, but also persuade thee to take hold of life, and go to heaven, take notice of these following things.

(1.) Consider that whatever thou canst do, as to thy acceptance with God, is not worth the dirt of thy shoes, but is all 'as filthy rags.' *Is 3v. 6*.

(2.) Consider that all the conditions of the new covenant, as to salvation, are and have been completely fulfilled by the Lord Jesus Christ, and that for sinners.

(3.) Consider that the Lord calls to thee, for to receive whatsoever Christ hath done, and that on free cost. *Re xii. 17*.

(4.) Consider that thou canst not honour God more than to close in with his proffers of grace, mercy, and pardon of sin. *Re ix.*

Again, that which will add to all the rest, thou shalt have the very mercy of God, the blood of Christ, the preachers of the word, together with every sermon, all the promises, invitations, exhortations, and all the counsels and threatenings of the blessed word of God. Thou shalt have all thy thoughts, words, and actions, together with all thy food, thy raiment, thy sleep, thy goods, and also all hours, days, weeks, months and years, together with whatsoever else God hath given thee. I say, thy abuse of all these shall come up in judgment against thy soul; for God will reckon with thee for everything, whether it be good or bad. *Re xii. 11*. (5.) Nay further, it is so unreasonable a thing for a sinner to refuse the gospel, that the very devils themselves will come in against thee, as well as Sodom, that damned crew. May not they, I say, come in against thee, and say, O thou simple$^{1}$ man! O vile wretch! That had not so much care of thy soul, thy precious soul, as the beast hath of its young, or the dog of the very bone that lieth before him. Was thy soul worth so much, and didst thou so little regard it? Were the thunder-claps of the law so terrible, and didst thou so slight them? Besides, was the gospel so freely, so frequently, so fully tendered to thee, and yet hast thou rejected all these things? Hast thou valued sin at a higher rate than thy soul, than God, Christ, angels, saints, and communion with them in eternal blessedness and glory? Wast thou not told of hell-fire, those intolerable flames? Didst thou never hear of the intolerable roarings of the damned ones that are therein? Didst thou never hear or read that doleful saying in Luke xvi., how the sinful man cries out among the flames, 'One drop of water to cool my tongue?' Thus, I say, may the very devils, being ready to go with thee into the burning furnace of fire and brimstone, though not for sins of so high a nature as thine, trembling say, O that Christ had died for devils, as he died for man! And, O that the gospel had been preached to us as it hath been to thee! How would we have laboured to have closed in with it! But woe be to us, for we might never have it proffered; no, not in the least, though we would have been glad of it. But you, you have it proffered, preached, and proclaimed unto you. *Re xii. 4*. Besides, you have been intreated, and beseeched to accept of it, but you would not. O simple fools! that might have escaped wrath, vengeance, hell-fire, and that to all eternity, and had no heart at all to do it. (6.) May not the messengers of Jesus Christ also come in with a shrill and terrible note against thy soul, when thou standest at the bar of God's justice, saying, Nay, thou ungodly one, how often hast thou been forewarned of this day? Did we not sound an alarm in thine ears, by the trumpet of God's word day after day? How often didst thou hear us tell thee of these things? Did we not tell thee sin would damn thy soul? Did we not tell thee that without conversion there was no salvation? Did we not tell thee that they who loved their sins should be damned at this dark and gloomy day, as thou art like to be? Yea, did we not tell thee that God, out of his love to sinners, sent Christ to die for them, that they might, by coming to him, be saved? Did not we tell thee of these things? Did we not run, ride, labour, and strive abundantly, if it might have been, for $^{1}$ The word 'simple' is here used as it is by Solomon in the Proverbs—*xii. 1, 2, 3, 4*.

the good of thy soul, though now a damned soul? Did we not venture our goods, our names, our lives? Yes, did we not even kill ourselves with our earnest intreaties of thee to consider of thine estate, and by Christ to escape this dreadful day? O sad doom! When thou shalt be forced full sore against thy will to fall under the truth of this judgment, saying, O 'How have I hated instruction, and how hath my heart despised reproof!' for, indeed, 'I have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me.' Ps. x. 12, 13. (7.) May not thy father, thy mother, thy brother, thy sister, thy friend, &c., appear with gladness against thee at the terrible day, saying, O thou silly wretch! how rightly hath God met with thee! O how righteously doth his sentence pass upon thee! Remember thou wouldst not be ruled nor persuaded in thy lifetime. As thou didst not care for us and our admonitions then, so neither do we care for thy ruin, terror, and damnation now. No, but we will stand on God's side in sentencing of thee to that portion which the devils must be partakers of. 'The righteous shall rejoice when he seeth the vengeance, he shall wash his feet in the blood of the wicked.' Ps. x. 10. O sad! It is enough to make mountains tremble, and the rocks rend in pieces, to hear this doleful sound. Consider these things, and if thou wouldst be loth to be in this condition, then have a care of living in sin now. How loth wilt thou be to be thrust away from the gates of heaven! And how loth wilt thou be to be deprived of the mercy of God! How unwillingly wilt thou set foot forward towards the lake of fire! Never did malefactor so unwillingly turn off the ladder when the halter was about his neck, as thou will turn from God to the devil, from heaven to hell, when the sentence is passed upon thy soul. O how wilt thou sigh and groan! How willingly wouldst thou hide thyself, and run away from justice! But alas! as it is with them that are on the ladder ready to be executed, so it will be with thee. They would fain run away, but there are many halbert-men to stay them. And so the angels of God will beset thee round, I say round on every side; so that thou mayest indeed look, but run thou canst not. Thou mayest wish thyself under some rock, or mountain, Re. vs. 13, 16, but how to get under, thou knowest not. O how unwilling wilt thou be to let thy father go to heaven without thee! thy mother or friends, &c., go to heaven without thee! How willingly wouldst thou hang on them, and not let them go!

1 Men armed with halberish r javelous; now only used at sources in England, or by officers attending meetings of magistrates in Scotland.—(L.)

O father! cannot you help me? Mother, cannot you do me some good? O how loth am I to burn and fry in hell, while you are singing in heaven! But alas! the father, mother, or friends reject them, slight them, and turn their backs upon them, saying, You would have none of heaven in your lifetime, therefore you shall have none of it now. You slighted our counsels then, and we slight your tears, cries, and condition now. What sayest thou, sinner? Will not this persuade thine heart, nor make thee bethink thyself! This is now before thou fall into that dreadful place, that fiery furnace. But O consider how dreadful the place itself, the devils themselves, the fire itself will be! And this at the end of all, Here thou must lie for ever! Here thou must fry for ever, and for ever! This will be more to thee than any man with tongue can express, or with pen can write. There is none that can, I say, by the ten thousandth part, discover the state and condition of such a soul. I shall conclude this, then, with A FEW CONSIDERATIONS OF ENCOURAGEMENT.

[First Encouragement.] Consider, for I would fain have thee come in, sinner, that there is way made by Jesus Christ for them that are under the curse of God, to come to this comfortable and blessed state of Lazarus I was speaking of. See Ep. 11.

[Second Encouragement.] Consider what pains Christ Jesus took for the ransoming of thy soul from all the curses, thunder-claps, and tempests of the law; from all the intolerable flames of hell; from that soul-sinking appearance of thy person, on the left hand, before the judgment-seat of Christ Jesus, from everlasting fellowship, with innumerable companies of yelling and soul-amazing devils, I say, consider what pains the Lord Jesus Christ took in bringing in redemption for sinners from these things. 'In that though he was rich, yet he became poor, that ye, through his poverty, might be' made 'rich.' 2 Cs. vii. 9. He laid aside his glory, Ja. xiii., and became a servant. Pbl. ii. 7. He left the company of angels, and encountered with the devil. La. iv. Mat. iv. He left heaven's ease for a time, to be upon hard mountains. La. vi. 12. Je. xii. 1. In a word, he became poorer than they that go with flail and rake; yea, than the very birds or foxes, and all to do thee good. Besides, consider a little of these unspeakable and intolerable slightings and rejections, and the manifold abuses that came from men upon him. How he was falsely accused, being a sweet, harmless, and undefiled lamb. How he was undervalued, so that a murderer was counted less worthy of condemnation than he. Besides, how they mocked him, spit on him, beat him over the head with staves, had the hair plucked from his cheeks. 'I gave my back to the smitters,' saith he, 'and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting.' Is it a. His head crowned with thorns, his hands pierced with nails, and his side with a spear; together with how they used him, scourged him, and so miserably misusing him, that they had even spent him in a great measure before they did crucify him; insomuch that there was another fain to carry his cross. Again,

[Third Encouragement.] Not only this, but lay to heart a little what he received from God, his dear Father, though he were his dear and tender Son.

1. In that he did reckon¹ him the greatest sinner and rebel in the world. For he laid the sins of thousands, and ten thousands, and thousands of thousands of sinners to his charge. Is it. And caused him to drink the terrible cup that was due to them all; and not only so, but did delight in so doing. 'For it pleased the LORD to bruise him,' God dealt indeed with his son, as Abraham would have dealt with Isaac; ay, and more terribly by ten thousand parts. For he did not only tear his body like a lion, but made his soul an offering for sin. And this was not done feignedly, but really—for justice called for it, he standing in the room of sinners. Witness that horrible and unspeakable agony that fell on him suddenly in the garden, as if all the vials of God's unspeakable scalding vengeance had been cast upon him all at once, and all the devils in hell had broken loose from thence at once to destroy him, and that for ever; insomuch that the very pangs of death seized upon him in the same hour. For, saith he, 'My soul is exceeding sorrowful' and 'sore amazed,' even 'unto death.' [2.] Witness also that strange kind of sweat that trickled down his most blessed face, where it is said: 'And he sweat, as it were, great drops' or clodders of blood, trickling down to the ground. O Lord Jesus! what a load didst thou carry! What a burden didst thou bear of the sins of the world, and the wrath of God! O thou didst not only bleed at nose and mouth with the pressure that lay upon thee, but thou wast so pressed, so leaden, that the pure blood gushed through the flesh and skin, and so ran trickling down to the ground. 'And his sweat was as it were great drops of blood,' trickling or 'falling down to the ground.' Is it a. Canst thou read this, O thou wicked sinner, and yet go on in sin? Canst thou think of this, and defer repentance one hour longer? O heart of flint! yea, harder. O miserable wretch! What place in hell will be hot enough for thee to have thy soul put into, if thou shalt persist or go on still to add iniquity to iniquity. ¹ Modern editors have altered this to, 'did God with sin.'—(bb.)

[3.] Besides, his soul went down to hell, and his body to the bars of the grave. Is it? And had hell, death, or the grave, been strong enough to hold him, then he had suffered the vengeance of eternal fire to all eternity. But, O blessed Jesus! how didst thou discover thy love to man in thy thus suffering! And, O God the Father! how didst thou also declare thy purity and exactness of thy justice, in that, though it was thine only, holy, innocent, harmless, and undefiled Son Jesus, that did take on him our nature, and represent our persons, answering for our sins, instead of ourselves! Thou didst so wonderfully pour out thy wrath upon him, to the making of him cry out, 'My God, my God, why hast thou forsaken me?' And, O Lord Jesus! what a glorious conquest hast thou made over the enemies of our souls, even wrath, sin, death, hell, and devils, in that thou didst wring thyself from under the power of them all! And not only so, but hast led them captive which would have led us captive; and also hast received for us that glorious and unspeakable inheritance that 'eye hath not seen, nor ear heard, neither have entered into the heart of man' to conceive; and also hast given thine some discovery thereof through thy Spirit. And now, sinner, together with this consider,

4. That though Jesus Christ hath done all these things for sinners, yet the devils make it their whole work, and continually study how they may keep thee and others from enjoying of these blessed privileges that have been thus obtained for sinners by this sweet Jesus. He labours, I say, (1.) To keep thee ignorant of thy state by nature. (2.) To harden thy heart against the ways of God. (3.) To inflame thy heart with love to sin and the ways of darkness. And, (4.) To get thee to continue herein. For that is the way, he knows, to get thee to be a partaker with him of flaming hell-fire, even the same that he himself is fallen into, together with the rest of the wicked world, by reason of sin. Look to it therefore. [Fourth Encouragement.] But now, in the next place, a word of encouragement to you that are the saints of the Lord.

1. Consider what a happy state then art in that hast gotten the faith of the Lord Jesus into thy soul; but be sure thou have it, I say, how safe, how sure, how happy art thou! For when others go to hell, thou must go to heaven; when others go to the devil, thou must go to God; when as others go to prison, thou must be set at liberty, at ease, and at freedom; when others must roar for sorrow of heart, then thou shalt also sing for the joy of heart. 2. Consider thou must have all thy well-spent life to follow thee instead of all thy sins and the glorious blessings of the gospel instead of the

THE GROANS OF A DAMNED SOUL dreadful curses and condemnations of the law; the blessing of the father, instead of a fiery sentence from the judge.

3. Let dissolution come when it will, it can do thee no harm; for it will be but only a passage out of a prison into a palace; out of a sea of troubles into a haven of rest; out of a crowd of enemies, to an innumerable company of true, loving, and faithful friends; out of shame, reproach, and contempt, into exceeding great and eternal glory. For death shall not hurt thee with his sting, nor bite thee with his soul-murdering teeth; but shall be a welcome guest to thee, even to thy soul, in that it is sent to free thee from thy troubles which thou art in whilst here in this world dwelling in the tabernacle of clay. 4. Consider however it goes with friends and relations, yet it will go well with thee. Ex. 12. However it goes with the wicked, yet 'surely I know;' mark, 'yet surely I know,' saith he, 'that it shall be well with them that fear God, which fear before him.' And therefore let this,

(1.) In the first place, cause thee cheerfully to exercise thy patience under all the calamities, crosses, troubles, and afflictions that may come upon thee; and, by patient continuance in well-doing, to commit both thyself and thine affairs and actions into the hands of God, through Jesus Christ, as to a faithful Creator, who is true in his word, and loveth to give unto thee whatsoever he hath promised to thee. (2.) And, therefore, to encourage thee while thou art here with comfort to hold on for all thy crosses in this thy journey, be much in considering the place that thou must go into so soon as dissolution comes. It must be into heaven, to God the judge of all, to an innumerable company of angels, to the spirits of just men made perfect, to the general assembly and church of the first-born, whose names are written in heaven, and to Jesus, to the redeemer, who is the mediator of the new covenant, and to the blood of sprinkling, that speaks better things for thee than Abel's did for Cain. He. 12: 27-28. (3.) Consider that when the time of the dead that they shall be raised is come, then shall thy body be raised out of the grave and be glorified, and be made like to Jesus Christ. 12: 28-29. O excellent condition!

(4.) When Jesus Christ shall sit on the throne of his glory you also shall sit with him, even when he shall sit on the throne of his glory. O will not this be glorious, that when thousands, and thousands of thousands shall be arraigned before the judgment-seat of Christ, then for them to sit with him upon the throne, together with him to pass the sentence upon the ungodly. 1 Co. 4: 2. Will it not be glorious to enjoy those things that eye hath not seen, nor ear heard, neither hath entered into the heart of man to conceive?

Will it not be glorious to have this sentence, 'Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world?' Will it not be glorious to enter thee with the angels and saints into that glorious kingdom? Will it not be glorious for thee to be in glory with them, while others are in unutterable torments? O then, how will it comfort thee to see thou hast not lost that glory; to think that the devil hath not got thy soul, that thy soul should be saved, and that not from a little, but from an exceeding danger; not with a little, but a great salvation. O, therefore, let the saints be joyful in glory, let them triumph over all their enemies. Let them begin to sing heaven upon earth, triumph before they come to glory, salvation, even when they are in the midst of their enemies, for 'this honour have all his saints.' 1a. 6: 2. Verse 22—'Abraham said not then, They have Moses and the prophets, let them hear them.'

In the verses foregoing you see there is a discovery of the lamentable state of the poor soul that dies out of Christ, and the special favour of God. And also how little the glorious God of heaven doth regard and take notice of their most miserable condition.

Now in this verse he doth magnify the word which was spoken to the people by the prophets and apostles, 'They have Moses and the prophets, let them hear them.' As if he should say, thou askest me that I should send Lazarus back again into the world to preach to them that live there, that they might escape that doleful place that thou art in. What needs that? Have they not Moses and the prophets? Have they not had my ministers and servants sent unto them and coming as from me? I sent Enoch and Noah, Moses and Samuel. I sent David, Isaiah, Jeremiah, Ezekiel, Daniel, Hosea, and the rest of the prophets, together with Peter, Paul, John, Matthew, James, Jude, with the rest; 'Let them hear them.' What they have spoken by divine inspiration I will own, whether it be for the damnation of these that reject, or the saving of them that receive their doctrine. And, therefore, what need have they that one should be sent unto them in another way? 'They have Moses and the prophets, let them hear them.' Let them receive their word, close in with the doctrine declared by them. I shall not at this time speak anything to that word 'Abraham,' having touched upon it already; but shall tell you what is to be understood by these words, 'They 'Altered in the third edition to 'a great exceeding danger.'—(ED.)

have Moses and the prophets, let them hear them.' The things that I shall observe from hence are these:—

[First.] That the scriptures spoken by the holy men of God are a sufficient rule to instruct to salvation them that do assuredly believe and close in with what they hold forth. 'They have Moses and the prophets, let them hear them.' That is, if they would escape that doleful place, and be saved indeed from the intolerable pains of hell-fire, as they desire, they have that which is sufficient to counsel them. 'They have Moses and the prophets;' let them be instructed by them, 'Let them hear them.' For 'all scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness;' why? 'That the man of God may be perfect, thoroughly furnished unto all good works.' 2 Th. ii. 16, 17. Do but mark these words, 'All scripture is profitable.' ALL; take it where you will, and in what place you will, 'All is profitable.' For what? 'That the man of God,' or he that is bound for heaven, and would instruct others in their progress thither. It is profitable to instruct him, in case he be ignorant; to reprove him, in case he transgress; to correct him, if he hath need of it; to confirm him, if he be wavering. It is profitable for doctrine, and all this in a very righteous way—that the poor soul may not only be helped, but thoroughly furnished, not only to some, but to all good works. And when Paul would counsel Timothy to stick close to the things that are sound and sure, presently he puts him upon the scripture, saying, 'From a child thou hast known the holy scriptures, which are able to make thee wise unto salvation, through faith which is in Christ Jesus.' The scripture holds forth God's mind and will, of his love and mercy towards man, and also the creature's carriage towards him from first to last; so if thou wouldst know the love of God in Christ to sinners, then 'search the scriptures, for they are they which testify of him.' Wouldst thou know what thou art, and what is in thine heart? Then search the Scriptures and see what is written in them. Ro. L. 24-31; id. 9-14. J. 2nd. 9. G. 11. 2; viii. 11. Ep. 11. 18, with many others. The Scriptures, I say, they are able to give a man perfect instruction into any of the things of God necessary to faith and godliness, if he hath but an honest heart seriously to weigh and ponder the several things contained in them. As to instance in things more particular for the further clearing up of this. And first, if we come to the creation of the world. Wouldst thou know somewhat concerning that? Then read Ga. L. and ii, and compare them with Pa. xxii. 6; also Ia. lxi. 2. Pr. viii. towards the end.

Wouldst thou know whether he made them of something or nothing? Read Re. xi. 8.

Wouldst thou know whether he put forth any labour in making them, as we do in making things? Read Pa. xxiii. 2.

If thou wouldst know whether man was made by God corrupt or upright, read Ec. vii. 29. Ga. L. 10, 18, 25, 31.

Wouldst thou know where God did place man after he had made him? Read Ga. ii. 15.

Wouldst thou know whether that man did live there all his time or not? Then read Ga. iii. 25, 26.

If thou wouldst know whether man be still in that state by nature that God did place him in? Then read Ec. vii. 27, and compare it with Re. v. 16. Ep. ii. 1-3. 'God made men upright, but they have sought out many inventions.'

If thou wouldst know whether the man were first beguiled, or the woman that God made an help-mate for him? Read Ga. iii. 6, and compare with I. Tim. ii. 14.

Wouldst thou know whether God looked upon Adam's eating [the fruit of] the forbidden tree to be sin or no? Read Re. v. 12-15, and compare it with Ga. iii. 17.

Wouldst thou know whether it were the devil who beguiled them, or whether it was a natural serpent, such as do haunt the desolate places? Read Ga. ii. 17, with Re. xi. 1-3.

Wouldst thou know whether that sin be imputed to us? Read Re. v. 12-15, and compare it with Ep. ii. 2.

Wouldst thou know whether man was cursed for his sin? Read Ga. iii. 10. Re. v. 13.

Wouldst thou know whether the curse did fall on man, or on the whole creation with him? Compare Ga. iii. 17, with Re. vii. 20-27.

Wouldst thou know whether man be defiled in every part of him by the sin he hath committed? Then read Ia. i. 8.

Wouldst thou know man's inclination so soon as he is born? Read Pa. lxi. 2. 'The wicked are estranged from the womb; they go astray as soon as they be born.'

Wouldst thou know whether man once fallen from God by transgression, can recover himself by all he can do? Then read Re. iii. 20, 27.

Wouldst thou know whether it be the desire of the heart of man by nature, to follow God in his own way or no? Compare Ga. vi. 5, and Ga. viii. 21, with Ha. xi. 7.

Wouldst thou know how God's heart stood affected toward man before the world began? Compare Ep. i. 4, with 2 Th. i. 2.

Wouldst thou know whether sin were sufficient to draw God's love from his creatures? Compare J. iii. 7, and M. vii. 18, with Ho. v. 6-8.

Wouldst thou know whether God's love did still abide towards his creatures for anything they could do to make him amends? Then read

De. xi. 2-3

Wouldst thou know how God could still love his creatures, and do his justice no wrong? Read

Re. ii. 24-26. 'Being justified freely by his grace, through the redemption that is in Christ Jesus;

whom God hath set forth to be a propitiation' for sin, 'through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God. To declare,

I say, at this time his righteousness, that he might be just, and the justifier of him which believeth in Jesus.'

That is, God having his justice satisfied in the blood, and righteousness, and death of his own Son

Jesus Christ for the sins of poor sinners, he can now save them that come to him, though never so great sinners, and do his justice no wrong, because it hath had a full and complete satisfaction given it by that blood. 1 Ja. i. 7, 8.

Wouldst thou know who he was, and what he was, that did out of his love die for sinners, then compare Ja. iii. 16, 17. Re. v. 6, with L. ix. 6.

Wouldst thou know whether this Saviour had a body of flesh and bones before the world was, or took it from the Virgin Mary? Then read Ca. ix. 4.

Wouldst thou know whether he did in that body bear all our sins, and where? Then read

1 Pe. ix. 24. 'Who bare our sins in his own body on the tree.'

Wouldst thou know whether he did rise again after he was crucified, with the very same body?

Then read Ln. xxiv. 24-41.

Wouldst thou know whether he did eat or drink with his disciples after he rose out of the grave?

Then read Ln. xxiv. 42, and Ac. x. 41.

If thou wouldst be persuaded of the truth of this, that that very body is now above the clouds and stars, read Ac. i. 9-11, and Ln. xxiv. toward the end.

If thou wouldst know that the Quakers hold an error that say the body of Christ is within them;¹ consider the same scripture.

Wouldst thou know what that Christ that died for sinners is doing in that place whither he is gone? Then read Heb. vii. 24.

Wouldst thou know who shall have life by him, read 1 Ti. x. 14, 15, and Re. v. 6-8, which say, 'Christ died' for sinners, 'for the ungodly.'

Wouldst thou know whether they that live and die in their sins shall go to heaven or not? Then read 1 Co. vi. 16. Re. xxi. 8, 27, which saith, 'They shall

¹ Bunyan published this work before the Quakers were formed into a Society. Many of the widest communities did themselves Quakers. Barclay, in his Apology, very clearly delirms 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.)

have their part in the lake which burneth with fire and brimstone.'

Wouldst thou know whether man's obedience will obtain that Christ should die for them, or save them?

Then read Me. ii. 17. Re. v. 6, 7.

Wouldst thou know whether righteousness, justification, and sanctification do come through the virtue of Christ's blood? Compare Re. v. 2, with

Heb. vi. 12.

Wouldst thou know whether natural man can abstain from the outward act of sin against the law, merely by a principle of nature? Then compare well Re. ii. 14, with Pk. iii. 6.

Wouldst thou know whether a man by nature may know something of the invisible things of

God? Compare seriously Re. i. 20, 21, with ii. 14, 15.

Wouldst thou know how far a man may go on in a profession of the gospel, and yet fall away?

Then read Heb. vi. 4-8. 'They may taste the good

Word of God, and the powers of the world to come.'

They may taste 'the heavenly gift, and be partakers of the Holy Ghost,' and yet so fall as never to be recovered, or renewed again unto repentance. See also Ln. xiii.

Wouldst thou know how hard it is to go to heaven? Read Mal. vii. 18, 19. Ln. xiii. 24.

Wouldst thou know whether a man by nature be a friend to God, or an enemy? Then read Re.

v. 13. C. i. 21.

Wouldst thou know what, or who they are that shall go to heaven? Then read Jn. ix. 3-7, and 2 Co.

v. 17. Also, wouldst thou know what a sad thing it is for any to turn their backs upon the gospel of Jesus Christ? Then read Heb. x. 25, 26, and Mar.

xx. 14.

Wouldst thou know what is the wages of sin?

Then read Re. vi. 28. ['The wages of sin is death.']

Wouldst thou know whither those do go that die unconverted to the faith of Christ? Then read

Pe. ix. 12, and Ln. xiv. 9.

Reader, here might I spend many sheets of paper, yes, I might upon this subject write a very great book, but I shall now forbear, desiring thee to be very conversant in the Scriptures, 'for they are they which testify of Jesus Christ.' Jo. v. 22.

The Bereans were counted noble upon this account:

'These were more noble than those in Thessalonica, in that they received the Word with all readiness of mind, and searched the scriptures daily,' &c.

Ac. xvi. 12. But here let me give thee one caution, that is, have a care that thou do not satisfy thyself with a bare search of them, without a real application of him whom they testify of to thy soul, lest instead of faring the better for thy doing this work, thou dost fare a great deal the worse, and thy condemnation be very much heightened, in that though thou didst read so often the sad state of those that die in sin, and the glorious estate of them that close in with Christ, yet thou thyself shonblest be such a fool as to lose Jesus Christ, notwithstanding thy hearing, and reading so plentifully of him.

'They have Moses and the prophets, let them hear them.'

As if he should say, what need have they that one should be sent to them from the dead? Have they not Moses and the prophets? Hath not Moses told them the danger of living in sin? De xviii 15-26; xxviii 15-26; xxix 15-26. Hath he not there told them, what a sad state these persons are in that deceive themselves with the deceit of their hearts, saying they shall have peace though they follow their sins, in these words: 'And when he heareth the words of the curse, he blesseth himself in his heart, saying, I shall have peace though I go on, or walk in the imagination of mine heart, to add drunkenness to thirst. The Lord will not spare him, but then the anger of the Lord and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the LORD shall blot out his name from under heaven.' Again, Did not Moses write of the Saviour that was to come afterwards into the world? De xviii 15. Nay, have not all the prophets from Samuel, with all those that follow after, prophesied, and foretold these things? Therefore what need have they that I should work such a miracle, as to send one from the dead unto them? 'They have Moses and the prophets, let them hear them.'

[Second.] From whence observe again, that God doth honour the writings of Moses and the prophets, as much, nay more, than if one should rise from the dead: 'Should not a people seek unto their God?' What, seek 'for the living among the dead? To the law, and to the testimony,' saith God, 'if they speak not according to this word, it is because there is no light in them.' Is xix 15, 26. And let me tell you plainly, I do believe that the devil knows this full well, which makes him labour to beget in the hearts of his disciples and followers light thoughts of them; and doth persuade them, that even a motion from their own beguiled conscience, or from his own wicked spirit, is to be observed and obeyed before them. When the very apostle of Jesus Christ, though he heard a voice from the excellent glory, saying, 'This is my beloved Son,' &c., yet writing to the churches, he commends the writing of the prophets before it, saying, 'We have also a more sure word of the prophets, to which ye do well to take heed,' &c. 2 Pet. 1 17-18. Now if thou doubtest whether that place be meant the scriptures, the words of the prophets or no, read but the next verse, where he addeth for a certain confirmation thereof, these words, 'Knowing this first, that no This quotation, probably made from memory, is from the Gouvain at Peritan version of the Bible.—[L]

prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost.

And therefore what a sad thing is it for those that go about to disown the Scriptures! I tell you, however they may slight them now, yet when they come into hell, they will see their folly: 'They have Moses and the prophets, let them hear them.'

Further, who are they that are so tossed to and fro, with the several winds of doctrine that have been broached in these days, but such for the most part, as have had a light esteem of the scriptures; for the ground of error, as Christ saith, is because they know not them. Mar. xii 24. And indeed, it is just with God to give them over to follow their own dark blinded consciences, to be led into errors, that they might be damned into hell, who did not believe that the things contained in the Scripture were the truth, that they might be saved and go to heaven. I cannot well tell how to have done speaking for, and on the Scriptures' side; only this I consider, a word is enough to the wise; and therefore I shall commit these things into the hands of them that are of God; and as for the rest, I shall say to them, rather than God will save them from hell with the breach of his holy Word, if they had a thousand souls apiece, God would destroy them all; for 'the Scripture cannot be broken.' Ja. x 25. Verse 30.—'And he said, Nay, Father Abraham; but if one went unto them from the dead, they will repeat.'

The verse before, you know, as I told you, it was part of an answer to such as lose their souls; so it is a vindication of the Scriptures of Moses and the prophets, 'They have Moses and the prophets, let them hear them.'

Now this verse is an answer to what was said in the former; and such an one as hath in it a rejection of the former answer. 'Nay, father Abraham.' Nay, saith he, do not say so, do not put them off with this; send one from the dead, and then there will be some hopes. It is true thou speakest of the Scripture, of Moses and the prophets, and sayest, 'let them hear them;' but these things are not so well as I could wish, I had rather thou wouldst send one from the dead. In these words therefore, Nay, father Abraham, there is a repulse given; nay, let it not be so; nay, I do not like of that answer. Hear Moses and the prophets, nay. The same expression is used by Christ, La xii 2, 3. Think you that they upon whom the tower of Siloam fell, were sinners above others? 'I tell you nay; but except ye repent, ye shall all likewise perish.' So here, Nay, father Abraham, &c. By this word Nay, therefore, is signified a rejecting the first answer.

Now observe, I pray you, the reason why he says

Nay, is, because God doth put over all those that will be saved, to observe and receive the truth contained in Scripture, and believe that. To have a high esteem of them, and to love and search them, as Christ saith, 'Search the Scriptures,' for 'they are they which testify of me.' But the damned say, Nay; as if he had said, This is the thing. To be short, my brethren are unbelievers, and do not regard the Word of God. I know it by myself, for when I was in the world, it was so with me; many a good sermon did I hear, many a time was I admonished, desired, entreated, beseeched, threatened, forewarned of what I now suffer; but alas! I was ignorant, self-conceited, surly, obstinate, and rebellious. Many a time the preacher told hell would be my portion, the devil would wreck his malice on me; God would pour on me his sore displeasure; but he had as good have preached to the stock, to the post, to the stones I trod on; his words rang in mine ears, but

I kept them from mine heart. I remember he alleged many a Scripture, but those I valued not;

the Scriptures, thought I, what are they? A dead letter, a little ink and paper, of three or four shillings' piece. Alas! What is the Scripture? Give me a ballad, a news-book, George on horseback, or

Boris of Southampton; give me some book that teaches curious arts, that tells of old fables; but for the holy Scriptures I cared not. And as it was with me then, so it is with my brethren now, we were all of one spirit, loved all the same sins, slighted all the same counsels, promises, encouragements and threatenings of the Scriptures; and they are still, as I left them, still in unbelief, still provoking God, and rejecting good counsel, so hardened in their ways, so bent to follow sin, that let the

Scriptures be showed to them daily, let the messengers of Christ preach till their hearts ache, till they fall down dead with preaching, they will rather trample it under foot, and swine-like rend them, than close in with those gentle and blessed proffers of the gospel.

'Nay, father Abraham, but if one should rise from the dead, they would repent.' Though they have Moses and the prophets, the Scriptures, they

Now, how able an alteration has been produced by prepriors of the publication of the Bible. In Buryan's time, heard the memory of the man and child, they were taken by prophetess, and a child in peace. When the word was not only one, he had been and only one, but he was not only one, while one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one, and one will not repent and close in with Jesus Christ, though the Scriptures do witness against them.

If therefore there be any good done to them, they must have it another way. I think, saith he, it would work much on them 'if one should rise from the dead.' And this truth indeed is so evident, that ungodly ones have a light esteem of the Scriptures, that it needs not many strong arguments to prove it, being so evidently manifested by their every day's practice, both in words and actions, almost in all things they say and do. Yet for the satisfaction of the reader, I shall show you by a scripture or two, though I might show many, that this was and is true, with the generality of the world. See the words of Nehemiah in his 9th chapter concerning the children of Israel, who though the Lord offered them mercy upon mercy, as it is from verse 12-23, yet verse 24 saith he, 'Nevertheless they were disobedient' for all thy goodness towards them, 'and rebelled against thee.' But how? 'And cast thy law behind their backs; slew thy prophets which testified against them, to turn them to thee, and they wrought great provocations.'

Observe, 1. They sinned against mercy. And then, 2. They slighted the law, or Word of God.

3. They slew the prophets that declared it unto them. 4. The Lord counts it a great provocation.

See 10th in 10-15. See 10-16. 'But they refused to hearken,' saith he, there of the wicked, 'and pulled away the shoulder, and stopped their ears, that they should not hear' the law. 'Yea, they made their hearts' hard as 'an adamant stone, lest they should hear the law, and the words which the Lord of hosts hath sent' unto them 'in his Spirit by the former prophets,' &c.

Mark, I pray you, here is also, (1.) A refusing to hearken to the words of the prophets. (2.) That they might so do, they stopped their ears. (3.) If anything was to be done, they pulled away their shoulder. (4.) To effect this, they labour to make their hearts hard as an adamant stone. (5.) And all this, lest they should hear and close in with

Jesus, and live, and be delivered from the wrath to come. All which things do hold out an unwillness to submit to, and embrace the words of

God, and so Jesus Christ which is testified by them. Many other scriptures I might bring in my confirmation of the thing, as that in the text, also 12th in 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17,

18, 19, 20 also seriously that saying in 2, 3, 4, 5, 6, 7, where he saith, 'And the Lord God of their fathers sent to them by his messengers, rising up betimes, because he had compassion on his people, and on his dwelling-place.' And did they make them welcome? No, but they mocked the messengers of God, and despised his words. And was that all? No, they 'misused his prophets.' How long? 'Until the wrath of the Lord arose against

A FEW SIOHS FROM HELL, OR them. Till there was no remedy.' See also J. 1st. 19; 2nd. 3-7. L. 1st. 49.

And besides, the conversion of almost all men doth bear witness to the same, both religious and profane persons, in that they daily neglect, reject, and turn their backs upon the plain testimony of the Scriptures. As,

First. Take the THREATENINGS laid down in holy writ, and how are they disregarded? There are but a few places in the Bible but there are threatenings against one sinner or other; against drunkards, swearers, liars, proud persons, strumpets, whoremongers, covetous, railers, extortioners, thieves, lazy persons. In a word, all manner of sins are reproved, and without faith in the Lord Jesus, there is a sore punishment to be executed on the committers of them; and all this made mention of in the Scriptures. But for all this, how thick, and by heaps, do these wretches walk up and down our streets? Do but go into the alehouses, and you shall see almost every room besprinkled with them, so foaming out their own shame, that it is enough to make the heart of a saint to tremble, insomuch that they would not be bound to have society with them any long while for all the world. For as the ways of the godly are not liked of by the wicked, even so the ways of the wicked 'are an abomination to the just.' Pr. 1st. 27. Pr. 1st. 2. [1.] The Scripture says, 'Cursed is the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD.' J. 1st. 3.

And yet how many poor souls are there in the world, that stand in so much awe and dread of men, and do so highly esteem their favour, that they will rather venture their souls in the hands of the devil with their favour, than they will fly to Jesus Christ for the salvation of their souls? Nay, though they be convinced in their souls, that the way is the way of God; yet how do they labour to stifle conviction, and turn their ears away from the truth, and all because they will not lose the favour of an opposite neighbour? O! I dare not for my master, my brother, my landlord, I shall lose his favour, his house of work, and so decay my calling. O, saith another, I would willingly go in this way, but for my father, he chides and tells me he will not stand my friend when I come to want; I shall never enjoy a pennyworth of his goods; he will disinherit me. And I dare not, saith another, for my husband, for he will be a railing, and tells me he will turn me out of doors, he will beat me, and 1. See, i.e., the then state of society, if set by the Book of Sports and Pensions, authorized by Charles I. to be used on Sunday, and by Report and his examiners with the civil war, to be by the means of the Common which. They are very young, or diminished, or badly read, who do not now see a wonderful improvement in the state of public morals and religion.—(Ed.)

cut off my legs. But I tell you, if any of these, or any other things be so prevalent with thee now, as to keep thee from seeking after Christ in his ways, they will also be so prevalent with God against thee, as to make him cast off thy soul, because thou didst rather trust man than God; and delight in the embracing of man rather than in the favour of the Lord.²

2. Again, the Scripture saith, 'He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy.' Pr. 1st. 1. Yet many are so far from turning, though they have been convinced of their wretched state a hundred times, that when convictions or trouble for sin comes on their consciences, they go on still in the same manner resisting and choking the same, though remediless destruction be hard at their heels. 3. Again thou hast heard say, 'Except a man be born again,' 'he cannot enter into the kingdom of God.' J. 1st. 3-7. And yet thou goest on in a natural state, an unregenerate condition; nay, thou dost resolve never to turn nor be changed, though hell be appointed on purpose to swallow up such. Is 1st. 8. 'The wicked shall be turned into hell, and all the nations that forget God.' Pa. 1st. 17. 4. Again, the Scripture saith plainly that he that loveth and maketh a lie shall have his part 'in the lake which burneth with fire and brimstone.' Re. 1st. 2. 27. And yet thou art so far from dreading it, that it is thy delight to jest and jeer, and lie for a penny, or twopence, or sixpence, again. And also if thou canst make the rest of thy companions merry, by telling things that are false, of them that are better than thyself, thou dost not care a straw. Or if thou hearest a lie from, or of another, thou wilt tell it, and swear to the truth of it, O miserable! 5. Thou hast heard and read, that 'He that believeth not shall be damned.' Mar. 1st. 18. And that 'all men have not faith.' 2 Th. 1st. 2. And yet thou dost so much disregard these things, that it is like thou didst scarce ever so much as examine seriously whether thou wast in the faith or no; but dost content thyself with the hypocrite's hope, which at the last God will cut off, and count it no better than the spider's web, Job 1st. 13. 14, or the house that is builded on the sands. La. 1st. 19. Nay, thou peradventure dost flatter thyself, and thinkest that thy faith is as good as the best of them all; when, alas, poor soul, thou mayest have no saving faith at all; which thou hast not, if thou be not born again, and made a new creature. 2 Co. 1st. 17. 2 These persecutions are fast disappearance. One of my near relatives was locked into a first floor parlor 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 clashing to the rain water. (Eds.)

6. Thou hast heard, that he that neglects God's great salvation shall never escape his great damnation. He is, compared with La. vii. 21, and Re. xii. 19. 20. And yet when thou art invited, intreated, and beseeched to come in, thou wilt make any excuse to serve the turn. La. xii. 17, 18. Re. xii. 1. 2 Co. v. 19. 20. Nay, thou wilt be so wicked as to put off Christ time after time, notwithstanding he is so freely proffered to thee; a little ground, a few oxen, a farm, a wife, a twopenny matter, a play; nay, the fear of a mock, a scoff or a jeer, is of greater weight to draw thee back, than the salvation of thy soul to draw thee forward. 7. And thou hast heard, that whosoever will be a friend of the world is the enemy of God. Ja. iv. 4. But thou regardest not these things, but contrariwise; rather than thou wilt be out of the friendship and favour of this world, thou wilt sin against thine own conscience, and get thyself into favour by fawning and flattering of the world. Yea, rather than thou wilt go without it, thou wilt dissemble, lie, backbite thy neighbour, and an hundred other tricks thou wilt have. 8. You have heard that the day of judgment is near, in which you and I, all of us, must appear before the tribunal of Jesus Christ, and there be made to give an account to him that is ready to judge the quick and the dead; even of all that ever we did, yea, of all our sins in thought, word, and deed, and shall certainly be damned for them too, if we close not in with our Lord Jesus Christ, and what he hath done and suffered for eternal life; and that not notionally or traditionally, but really and savingly, in the power, and by the operation of the Spirit, through faith. Ex. xi. 9; xii. 14. Ac. x. 47, xiii. 29, 31. 2 Co. v. 13. He. ix. 27. Re. ix. 12. 'And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life, and the dead were judged out of those things which were written in the books.' There is the book of the creatures, the book of conscience, the book of the Lord's remembrance, the book of the law, the book of the gospel.¹ Re. i. 20, compare with Re. ii. 12, 15. Re. vi. 17. Ja. xii. 45. Then 'he shall separate them one from another, as a shepherd dwindeth his sheep on the right hand, but the goats on his left.' Mat. xiv. 30-32. 'And shall say to them on his right hand, Come, ye blessed.' vii. 24. But to the other, go, or 'Depart, ye cursed.' vii. 41. Yet, notwithstanding the Scriptures do so plainly and plentifully speak of these things, alas! who is there that is weaned from the world, and from their sins and pleasures, to fly from the wrath to come? Mat. xii. 7. Notwithstanding the Scripture saith also that heaven and earth shall pass away, rather than one jot, or one tittle of the word shall fail, 'till all be fulfilled,' they are so certain. La. xii. 22. Mat. v. 13.

[Second PROMISES.] But leaving the threatening, let us come to THE PROMISES, and speak somewhat of them, and you may see how light men make of them, and how little they set by them, notwithstanding the mouth of the Lord hath spoken them. As

1. 'Turn,' ye fools, ye scorners, ye simple ones, 'at my reproof;' and 'behold I will pour out my Spirit unto you.' Pr. i. 22. And yet persons had rather be in their foolishness and scorning still, and had rather embrace some filthy lust, than the holy, undefiled, and blessed Spirit of Christ, through the promise, though by it, as many as receive it, 'are sealed unto the day of redemption,' Ep. x. 29, and although he that lives and dies without it, is none of Christ's. Re. vii. 9. 2. God hath said, if thou do but come to him in Christ, 'Though your sins be as' red as 'scarlet, they shall be as white as snow;' and he will by no means cast thee away. Compare Ia. i. 18, with Ja. vi. 37. Yet poor souls will not come to Christ that they might have life, Ja. v. 40, but rather after their hardness and impenitent heart treasurest up unto themselves wrath against the day of wrath, and revelation of the righteous judgment of God. Re. ii. 2. 3. Christ Jesus hath said in the Word of truth that if any man will serve and follow him, where he is, 'there shall also his servant be.' Ja. xii. 26. But yet poor souls choose rather to follow sin, Satan, and the world, though their companions be the devils and damned souls for ever. Mat. xiv. 41.

4. He hath also said, 'Seek ye first the kingdom of God, and all' other 'things shall be added.' But let whoso will seek after the kingdom of heaven first for them; for they will take the first time, while time serves to get the things of this life. And if it be so, that they must needs seek after heaven, or else be damned, they will stay till they have more leisure, or till they can better attend to it; or till they have other things handsome about them, or till they are older: when they have little else to do, or when they come to be sick, and to die. Then, Lord, have mercy upon them! though it be ten thousand to one but they perish for ever. For commonly the Lord hath this way to deal with such sinners, who put him off when he is striving with them, either to laugh at their calamity, and mock when their fear cometh. Pr. i. 26, 28. Or else send them to the gods they have served, which are the devils. Ja. x. i. 11. Go to the gods you have served, and 'let them deliver you,' saith he; compare this with Ja. vii. 41.

5. He hath said, 'There is no man that forsaketh father, or mother, wife, or children, or

¹ In a humble and deeply impressive account of these distinct books, see Bunyan on The Resurrection of the Dead, vol. ii., p. 105.—[Ed.]

lands, for his sake and the gospel's, but shall have a hundred fold in this world, with persecution, and in the world to come life everlasting.' Mar. 2. 29, 30.

But men, for the most part, are so far off from believing the certainty of this, that they will scarce lose the earning of a penny to bear the Word of God, the gospel of salvation. Nay, they will neither go themselves, nor suffer others to go, if they can help it, without threatening to do them a mischief, if it lie in their way. Nay, further, many are so far from parting from any worldly gain for Christ's sake, and the gospel's, that they are still striving, by hook and by crook, as we say, by swearing, lying, cozening, stealing, covetousness, extortion, oppression, forgery, bribery, flattery, or any other way to get more, though they get together with these, death, wrath, damnation, hell, the devil, and all the plagues that God can pour upon them. And if any do not run with them to the same excess of riot, but rather for all their threats will be so bold and careless, as they call it, as to follow the ways of God; if they can do no more, yet they will whet their tongues like a sword to wound them, and do them the greatest mischief they can, both in speaking against them to neighbours, to wives, to husbands, to landlords, and raising false reports of them. But let such take heed lest they be in such a state, and woeful condition as he was in, who said, in vexation and anguish of soul, One drop of cold water to cool my tongue. Thus might I add many things out of the holy Writ, both threatenings and promises, besides those heavenly counsels, loving reproofs, free invitations to all sorts of sinners, both old and young, rich and poor, bond and free, wise and unwise. All which have been, now are, and is to be feared, as long as this world lasts, will be trampled under the feet of those swine, I call them not men, who will continue in the same. But take a review of some of them:—