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Books: The Works of John Bunyan Volume 1

J >> John Bunyan >> The Works of John Bunyan Volume 1




OF THE LOVE OF THE WORLD.

Nothing more hinders a soul from coming to Christ, than a vain love
of the world; and till a soul is freed from it, it can never have
a true love for God.

What are the honours and riches of this world, when compared to
the glories of a crown of life?

Love not the world; for it [the love of the world] is a moth in a
Christian's life.

To despise the world is the way to enjoy heaven; and blessed are
they who delight to converse with God by prayer.

What folly can be greater than to labour for the meat that perisheth,
and neglect the food of eternal life?

God or the world must be neglected at parting time, for then is
the time of trial.

To seek yourself in this world is to be lost; and to be humble is
to be exalted.

The epicure that delighteth in the dainties of this world, little
thinketh that those very creatures will one day witness against
him.

OF SUFFERING.

It is not every suffering that makes a martyr, but suffering
for the Word of God after a right manner; that is, not only for
righteousness, but for righteousness' sake; not only for truth,
but out of love to truth; not only for God's Word, but according
to it: to wit, in that holy, humble, meek manner, as the Word of
God requireth.

It is a rare thing to suffer aright, and to have my spirit in
suffering bent only against God's enemy, sin; sin in doctrine, sin
in worship, sin in life, and sin in conversation.

The devil, nor men of the world, can kill thy righteousness, or
love to it but by thy own hand; or separate that and thee asunder
without thy own act. Nor will he that doth indeed suffer for the
sake of it, or out of love he bears thereto, be tempted to exchange
it, for the good will of all the world.

I have often thought that the best of Christians are found in the
worst of times. And I have thought again that one reason why we are
no better, is because God purges us no more. Noah and Lot, who so
holy as they in the time of their afflictions? And yet who so idle
as they in the time of their prosperity?

OF DEATH AND JUDGMENT.

As the devil labours by all means to keep out other things that
are good, so to keep out of the heart as much as in him lies,
the thoughts of passing from this life into another world; for he
knows if he can but keep them from the serious thoughts of death,
he shall the more easily keep them in their sins.

Nothing will make us more earnest in working out the work of our
salvation, than a frequent meditation of mortality; nothing hath
greater influence for the taking off our hearts from vanities, and
for the begetting in us desires after holiness.

O sinner, what a condition wilt thou fall into when thou departest
this world; if thou depart unconverted, thou hadst better have
been smothered the first hour thou wast born; thou hadst better
have been plucked one limb from another; thou hadst better have
been made a dog, a toad, a serpent, than to die unconverted, and
this thou wilt find true if thou repent not.

A man would be counted a fool to slight a judge, before whom he is
to have a trial of his whole estate.[25] The trial we have before
God is of otherguise importance,[26] it concerns our eternal
happiness or misery; and yet dare we affront him?

The only way for us to escape that terrible judgment, is to be
often passing a sentence of condemnation upon ourselves here. When
the sound of the trumpet shall be heard, which shall summon the dead
to appear before the tribunal of God, the righteous shall hasten
out of their graves with joy to meet their Redeemer in the clouds;
others shall call to the hills and mountains to fall upon them, to
cover them from the sight of their Judge; let us therefore in time
be posing[27] ourselves which of the two we shall be.

OF THE JOYS OF HEAVEN.

There is no good in this life but what is mingled with some evil;
honours perplex, riches disquiet, and pleasures ruin health. But
in heaven we shall find blessings in their purity, without any
ingredient to embitter, with everything to sweeten them.

O! who is able to conceive the inexpressible, inconceivable joys
that are there? None but they who have tasted of them. Lord, help
us to put such a value upon them here, that in order to prepare
ourselves for them, we may be willing to forego the loss of all
those deluding pleasures here.

How will the heavens echo of joy, when the Bride, the Lamb's wife,
shall come to dwell with her husband for ever?

Christ is the desire of nations, the joy of angels, the delight of
the Father; what solace then must that soul be filled with, that
hath the possession of him to all eternity?

O! what acclamations of joy will there be, when all the children
of God shall meet together, without fear of being disturbed by the
antichristian and Cainish brood!

Is there not a time coming when the godly may ask the wicked what
profit they have in their pleasure? what comfort in their greatness?
and what fruits in all their labour?

If you would be better satisfied what the beatifical vision means,
my request is that you would live holily, and go and see.

OF THE TORMENTS OF HELL.

Heaven and salvation is not surely more promised to the godly than
hell and damnation is threatened to, and shall be executed on, the
wicked.

When once a man is damned, he may bid adieu to all pleasures.

Oh! who knows the power of God's wrath? none but damned ones.

Sinners' company are the devil and his angels, tormented in
everlasting fire with a curse.

Hell would be a kind of paradise if it were not worse than the
worst of this world.

As different as grief is from joy, as torment from rest, as terror
from peace; so different is the state of sinners from that of saints
in the world to come.

[Licensed, September 10, 1688.]

FOOTNOTES:

1. The text from which he intended to preach was 'Dost thou believe
on the Son of God?' (John 9:35). From this he intended to show
the absolute need of faith in Jesus Christ; and that it was also
a thing of the highest concern for men to inquire into, and to ask
their own hearts, whether they had it or no. See Preface to his
Confession of Faith.--Ed.

2. Justice Wingate.

3. 'Chafe.' See 2 Sam 17:8.--Ed.

4. A right Judas.--Ed.

5. 'How little could Bunyan dream, that from the narrow cell in which
he was incarcerated, and cut off apparently from all usefulness,
a glory would shine out, illustrating the government and grace
of God, and doing more good to man, than all the prelates of the
kingdom put together had accomplished.'--Dr. Cheever.

6. It is easy to say a prayer, but difficult truly to pray. It is
not length, not eloquence, that makes prayer. Though there be no
more than 'My Father!' if the heart rise with it, that is prayer.
'Prayer is an offering up of our DESIRES unto God.'--Ed.

7. It is not the spirit of a Christian to persecute any for their
religion, but to pity them; and if they will turn, to instruct
them.--Ed.

8. The statute under which Bunyan suffered is the 35th Eliz., cap.
1, re-enacted with all its rigour in the 16th Charles II, cap. 4,
1662; 'That if any person, above sixteen years of age, shall forbear
coming to church for one month, or persuade any other person to
abstain from hearing Divine service, or receiving the communion
according to law, or come to any unlawful assembly, conventicle,
or meeting--every such person shall be imprisoned, without bail,
until he conform, and do in some church make this open submission
following:--I do humbly confess and acknowledge that I have grievously
offended God in contemning his Majesty's godly and lawful government
and authority, by absenting myself from church, and from hearing
Divine service, contrary to the godly laws and statutes of this realm.
And in using and frequenting disordered and unlawful conventicles
and assemblies, under pretence and colour of exercise of religion;
and I am heartily sorry for the same. And I do promise and protest,
that from henceforth I will, from time to time, obey and perform
his Majesty's laws and statutes, in repairing to the church and
Divine services, and do my uttermost endeavour to maintain and defend
the same. And for the third offence he shall be sent to the jail
or house of correction, there to remain until the next sessions or
assizes, and then to be indicted; and being thereupon found guilty,
the court shall enter judgment of transportation against such
offenders, to some of the foreign plantations (Virginia and New
England only excepted), there to remain seven years; and warrants
shall issue to sequester the profits of their lands, and to distrain
and sell their goods to defray the charges of their transportation;
and for want of such charges being paid, the sheriff may contract
with any master of a ship, or merchant, to transport them; and then
such prisoner shall be a servant to the transporter or his assigns;
that is, whoever he will sell him or her to, for five years. And
if any under such judgment of transportation shall escape, or being
transported, return into any part of England, shall SUFFER DEATH
as felons, without benefit of clergy.' Notwithstanding this edict,
mark well his words on the next leaf, 'Exhorting the people of God
to take heed, and touch not the Common Prayer.' Englishmen, blush!
This is now the law of the land we live in. Roman Catholics alone
are legally exempted from its cruel operations, by an Act passed
in 1844. The overruling hand of God alone saved the pious and holy
Bunyan from having been legally murdered.--Ed.

9. The contemptible and mad insurrection to which Mr. Cobb refers,
was the pretext for fearful sufferings to the Dissenters throughout
the kingdom. It is thus narrated by Bishop Burnet, 1660:--'The king
had not been many days at Whitehall, when one Venner, a violent
fifth-monarchy man, who thought it was not enough to believe that
Christ was to reign on earth, and to put the saints in possession
of the kingdom, but added to this that the saints were to take the
kingdom themselves. He gathered some of the most furious of the
party to a meeting in Coleman Street. There they concerted the
day and the manner of their rising, to set Christ on his throne,
as they called it. But withal they meant to manage the government
in his name, and were so formal that they had prepared standards
and colours, with their devices on them, and furnished themselves
with very good arms. But when the day came, there was but a small
appearance, not exceeding twenty. However, they resolved to venture
out into the streets, and cry out, No king but Christ. Some of them
seemed persuaded that Christ would come down and head them. They
scoured the streets before them, and made a great progress. Some
were afraid, and all were amazed at this piece of extravagance.
They killed a great many, but were at last mastered by numbers;
and were all either killed or taken and executed.--(Burnet's Own
Times, 1660, vol. i. p. 160).--Ed.

10. The third section of 16th Charles II, cap. 4, also enacts,
'That any person above sixteen years old, present at any meeting
under pretence of exercise of religion, in other manner than is
allowed by the liturgy or practice of the Church of England, where
there shall be present five persons or more above those of the
household, upon proof thereof made, either by confession of the
party, or oath of witness, or notorious evidence of the fact; the
offence shall be recorded under the hands of two justices, or the
chief magistrate of the place, which shall be a perfect conviction.'--Ed.

11. As Wicliffe wrote in Latin, and his words were of great rarity,
it may excite inquiry how poor Bunyan was conversant with is opinions.
This is easily solved. Foxe gives a translation of Wicliffe's
doctrines in his Martyrology, the favourite book of Bunyan.--Ed.

12. April 23, 1661.

13. See page 56, and note there.

14. It is very probable that his persecutors knew the heroic spirit
of this young woman, and were afraid to proceed to extremities,
lest their blood-guiltiness should be known throughout the kingdom,
and public execration be excited against them. Such a martyr's
blood would indelibly and most foully have stained both them and
their families to the latest generation.--Ed.

15. 'Smayed,' an obsolete contraction of 'dismayed.'--Ed.

16. Bunyan is silent upon the death of his first wife and marriage
to the second; in fact he forgets his own domestic affairs in his
desire to record the Lord's gracious dealings with his soul. It is
not his autobiography, but his religious feelings and experience,
that he records.--Ed.

17. 'Chafed,' excited, inflamed, angry.--Ed.

18. This is a beautiful specimen of real Christian feeling; nothing
vindictive, although such cruel wrongs had been perpetrated against
her beloved husband.--Ed.

19. Nothing daunted by the cruel Statute which was then in force,
Bunyan acted exactly as Peter and John did under similar circumstances,
"We cannot but speak the things which we have seen and heard" (Acts
4:20). If I suffer death for it, I am bound to speak the warning
words of truth, "Touch not the unclean thing."--Ed.

20. Application was made to Bishop Barlow, through Dr. Owen, to
use his powerful influence in obtaining liberty for this Christian
captive; but he absolutely refused to interfere. See Preface
to Owen's Sermons, 1721. Bunyan, upon his petition, heard by the
king in council, was included in the pardon to the imprisoned and
cruelly-treated Quakers. Whitehead, the Quaker, was the honoured
instrument in releasing him.--Introduction to Pilgrim's Progress,
Hanserd Knollys Edition.--Ed.

21. See an authentic copy of this Royal Declaration, and observations
upon it, in the Introduction to the Pilgrim's Progress, published
by the Hanserd Knollys Society, 1847.--Ed.

22. All these letters, and nearly all his autographs, have disappeared.
Of his numerous manuscripts, books, and letters, not a line is now
known to exist. If discovered, they would be invaluable.--Ed.

23. Strongly does the departure of Bunyan, on his ascent to the
celestial city, remind us of Rev 14:13, 'And I heard a voice from
heaven, saying unto me, Write, Blessed are the dead which die in
the Lord, from henceforth. Yea, saith the Spirit, that they may
rest from their labours; and their works do follow them.' What an
exchange! From incessant anxious labour; from sighing and sorrow;
from corruption and temptation; to commence an endless life of
holiness and purity, rest and peace. To be with and like his Lord!
His works have followed, and will follow him, till time shall be
no more.--Ed.

24. Among these truly remarkable sayings, so characteristic of
our great author, this of the fearful nature of sin is peculiarly
striking; it is worthy of being imprinted on every Christian's
heart, to keep alive a daily sense of the exceeding sinfulness of
sin.--Ed.

25. Judges in those days were often biased by personal feelings,
and in some cases even by bribes.--Ed.

26. 'Otherguise importance'; another manner of importance.--Ed.

27. 'Posing,' questioning closely, putting to a stand.--Imperial
Dictionary.--Ed.

***

PRISON MEDITATIONS DIRECTED TO THE HEART OF SUFFERING SAINTS AND
REIGNING SINNERS

By John Bunyan, in Prison, 1665

ADVERTISEMENT BY THE EDITOR

These verses, like those called "A Caution to watch against Sin,"
were first printed on a half sheet, and passed through several
editions. The Editor possesses a copy published by the author, a
short time before his decease; it is in an exceedingly rare little
volume, including his poems of "One thing needful" and his "Ebal
and Gerizzim"; with "a catlogue of all his other books." London:
printed for Nath, Ponder, at the Peacock in the Poultry, 1688. On
the reverse of the title is a singular advertisement; "This author
having published many books, which have gone off very well, there
are certain ballad sellers about Newgate, and on London Bridge,
who have put the two first letters of this author's name, and his
effigies, to their rhymes and ridiculous books, suggesting to the
world as if they were his. Now know that this author publisheth his
name at large to all his books, and what you shall see otherwise
he disowns."

Bunyan was imprisoned for teaching the gospel in its purity to the
poor, and for refusing conformity to national creeds and ceremonies.
This was as absurd as it would be, to imprison such of the inhabitants
of a country who refused to swear that all mankind were of one
standard in height; sending those who had consciences to prison,
until they pretended that they had grown taller or shorter, and
were willing to take the oath. Mental decision must be formed on
evidence. God can enlighten the mind to see that he alone can guide
us to spiritual worship--that his will must be personally consulted,
and unreservedly obeyed. Such a man feels that his soul's salvation
depends upon obedience to God, and not to man. If human laws send
him to jail for refusing to disobey God, he will write upon the
prison wall as William Prynne did upon that in the Tower, "The Lord
heareth the poor, and despiseth not HIS prisoners."


'Christ's presence hath my prison turn'd into
A blessed heaven; what then will it do
In heaven hereafter, when it now creates
Heav'n in a dungeon; goals to courts translates?'

'He is not bound whom Christ makes free; he,
Though shut close prisoner, chained, remains still free:
A godly man's at large in every place,
Still cheerful, well content, in blessed case,
Unconquered; he a sacred heaven still bears
About within his breast.'...


These were the feelings of all Christ's prisoners. Indomitable was
the heroic spirit of Bunyan. He tells his persecutors their folly
and their sin, even while suffering under their lash; and after
more than twelve years' incarceration, his free spirit is unsubdued.
Again for sixteen years he enjoyed the sweets of liberty, and then
re-published at all risks his proofs of the wickedness of persecution
for conscience' sake. There was no craft, nor guile, nor hypocrisy
about his character, but a fearless devotion to the will of his
God; and he became one of the most honoured of his saints.

GEO. OFFOR.

PRISON MEDIATIONS


1. Friend, I salute thee in the Lord,
And wish thou may'st abound
In faith, and have a good regard
To keep on holy ground.

2. Thou dost encourage me to hold
My head above the flood,
Thy counsel better is than gold,
In need thereof I stood.

3. Good counsel's good at any time,
The wise will it receive,
Though fools count he commits a crime
Who doth good counsel give.

4. I take it kindly at thy hand
Thou didst unto me write,
My feet upon Mount Zion stand,
In that take thou delight.

5. I am, indeed, in prison now
In body, but my mind
Is free to study Christ, and how
Unto me he is kind.

6. For though men keep my outward man
Within their locks and bars,
Yet by the faith of Christ I can
Mount higher than the stars.

7. Their fetters cannot spirits tame,
Nor tie up God from me;
My faith and hope they cannot lame,
Above them I shall be.

8. I here am very much refreshed
To think when I was out,
I preached life, and peace, and rest
To sinners round about.

9. My business then was souls to save,
By preaching grace and faith;
Of which the comfort now I have,
And have it shall till death.

10. They were no fables that I taught,
Devised by cunning men,
But God's own Word, by which were caught
Some sinners now and then.

11. Whose souls by it were made to see
The evil of their sin;
And need of Christ to make them free
From death which they were in.

12. And now those very hearts that then
Were foes unto the Lord,
Embrace his Christ and truth, like men
Conquered by his word.

13. I hear them sigh and groan, and cry
For grace, to God above;
They loathe their sin, and to it die,
'Tis holiness they love.

14. This was the work I was about
When hands on me they laid,
'Twas this from which they pluck'd me out,
And vilely to me said,

15. You heretic, deceiver, come,
To prison you must go;
You preach abroad, and keep not home,
You are the church's foe.

16. But having peace within my soul,
And truth on every side,
I could with comfort them control,
And at their charge deride.

17. Wherefore to prison they me sent,
Where to this day I lie,
And can with very much content
For my profession die.

18. The prison very sweet to me
Hath been since I came here,
And so would also hanging be,
If God would there appear.

19. Here dwells good conscience, also peace
Here be my garments white;
Here, though in bonds, I have release
From guilt, which else would bite.

20. When they do talk of banishment,
Of death, or such-like things;
Then to me God sends heart's content,
That like a fountain springs.

21. Alas! they little think what peace
They help me to, for by
Their rage my comforts do increase;
Bless God therefore do I.

22. If they do give me gall to drink,
Then God doth sweetn'ning cast
So much thereto, that they can't think
How bravely it doth taste.

23. For, as the devil sets before
Me heaviness and grief,
So God sets Christ and grace much more,
Whereby I take relief.

24. Though they say then that we are fools
Because we here do lie,
I answer, goals are Christ his schools,
In them we learn to die.

25. 'Tis not the baseness of this state
Doth hide us from God's face,
He frequently, both soon and late,
Doth visit us with grace.

26. Here come the angels, here come saints,
Here comes the Spirit of God,
To comfort us in our restraints
Under the wicked's rod.

27. God sometimes visits prisons more
Than lordly palaces,
He often knocketh at our door,
When he their houses miss.

28. The truth and life of heavenly things
Lift up our hearts on high,
And carry us on eagles' wings,
Beyond carnality.

29. It take away those clogs that hold
The hearts of other men,
And makes us lively, strong and bold
Thus to oppose their sin.

30. By which means God doth frustrate
That which our foes expect;
Namely, our turning th' Apostate,
Like those of Judas' sect.

31. Here comes to our rememberance
The troubles good men had
Of old, and for our furtherance,
Their joys when they were sad.

32. To them that here for evil lie
The place is comfortless,
But not to me, because that I
Lie here for righteousness.

33. The truth and I were both here cast
Together, and we do
Lie arm in arm, and so hold fast
Each other; this is true.

34. This goal to us is as a hill,
From whence we plainly see
Beyond this world, and take our fill
Of things that lasting be.

35. From hence we see the emptiness
Of all this world contains;
And here we feel the blessedness
That for us yet remains.

36. Here we can see how all men play
Their parts, as on a stage,
How good men suffer for God's way,
And bad men at them rage.

37. Here we can see who holds that ground
Which they in Scripture find;
Here we see also who turns round
Like weathercocks with wind.

38. We can also from hence behold
How seeming friends appear
But hypocrites, as we are told
In Scripture every where.

39. When we did walk at liberty,
We were deceiv'd by them,
Who we from hence do clearly see
Are vile deceitful men.

40. These politicians that profest
For base and worldly ends,
Do now appear to us at best
But Machiavellian friends.

41. Though men do say, we do disgrace
Ourselves by lying here
Among the rogues, yet Christ our face
From all such filth will clear.

42. We know there's neither flout nor frown
That we now for him bear,
But will add to our heavenly crown,
When he comes in the air.

43. When he our righteousness forth brings
Bright shining as the day,
And wipeth off those sland'rous things
That scorners on us lay.

44. We sell our earthly happiness
For heavenly house and home;
We leave this world because 'tis less,
And worse than that to come.

45. We change our drossy dust for gold,
From death to life we fly:
We let go shadows, and take hold
Of immortality.

46. We trade for that which lasting is,
And nothing for it give,
But that which is already his
By whom we breath and live.

47. That liberty we lose for him,
Sickness might take away:
Our goods might also for our sin
By fire or thieves decay.

48. Again, we see what glory 'tis
Freely to bear our cross
For him, who for us took up his,
When he our servant was.

49. I am most free that men should see
A hole cut thro' mine ear;
If others will ascertain me,
They'll hang a jewel there.