CHAPTER XIX.
[FUTURE HAPPINESS NOT TO BE HOPED FROM A QUIET HARDENED DEATH.]
WISE. There is no judgment to be made by a quiet death, of the eternal state of him that so dieth. Suppose that one man should die quietly, another should die suddenly, and a third should die under great consternation of spirit, no man can judge of their eternal condition by the manner of any of these kinds of deaths. He that dies quietly, suddenly, or under consternation of spirit, may go to heaven, or may go to hell; no man can tell whether a man goes, by any such manner of death. The judgment, therefore, that we make of the eternal condition of a man must be gathered from another consideration, to wit, Did the man die in his sins? did he die in unbelief? did he die before he was born again? then he has gone to the devil and hell, though he died never so quietly. Again, Was the man a good man? had he faith and holiness? was he a lover and a worshipper of God by Christ according to his word? Then he is gone to God and heaven, how suddenly, or in what consternation of mind soever he died. But Mr. Badman was naught, his life was evil, his ways were evil, evil to his end. He therefore went to hell and to the devil, how quietly soever he died.
Indeed there is, in some cases, a judgment to be made of a man's eternal condition by the manner of the death he dieth. As, suppose now a man should murder himself, or live a wicked life, and after that die in utter despair; these men, without doubt, do both of them go to hell. And here I will take an occasion to speak of two of Mr. Badman's brethren, for you know I told you before that he had brethren, and of the manner of their death. One of them killed himself, and the other, after a wicked life, died in utter despair. Now, I should not be afraid to conclude of both these, that they went by and through their death to hell.
ATTEN. Pray tell me concerning the first, how he made away with himself?
WISE. Why, he took a knife and cut his own throat, and immediately gave up the ghost and died. Now, what can we judge of such a man's condition, since the scripture saith, 'No murderer hath eternal life,' &c., but that it must be concluded that such a one is gone to hell. He was a murderer, self-murderer; and he is the worst murderer, one that slays his own body and soul.[78] Nor do we find mention made of any but cursed ones that do such kind of deeds. I say, no mention made in Holy Writ of any others, but such that murder themselves.
And this is a sore judgment of God upon men, when God shall, for the sins of such, give them up to be their own executioners, or rather to execute his judgment and anger upon themselves. And let me earnestly give this caution to sinners. Take heed, Sirs, break off your sins, lest God serves you as he served Mr. Badman's brother; that is, lest he gives you up to be your own murderers.
ATTEN. Now you talk of this; I did once know a man, a barber, that took his own razor and cut his own throat, and then put his head out of his chamber window, to show the neighbours what he had done, and after a little while died.
WISE. I can tell you a more dreadful thing than this; I mean as to the manner of doing the fact. There was, about twelve years since, a man that lived at Brafield, by Northampton, named John Cox, that murdered himself; the manner of his doing of it was thus. He was a poor man, and had for some time been sick, and the time of his sickness was about the beginning of hay-time, and taking too many thoughts how he should live afterwards, if he lost his present season of work, he fell into deep despair about the world, and cried out to his wife the morning before he killed himself, saying, We are undone. But quickly after, he desired his wife to depart the room, because, said he, I will see if I can get any rest; so she went out; but he, instead of sleeping, quickly took his razor, and therewith cut up a great hole in his side, out of which he pulled and cut off some of his guts, and threw them, with the blood, up and down the chamber. But this not speeding of him so soon as he desired, he took the same razor and therewith cut his own throat. His wife, the hearing of him sigh and fetch his wind short, came again into the room to him, and seeing what he had done, she ran out and called in some neighbours, who came to him where he lay in a bloody manner, frightful to behold. Then said one of them to him, Ah! John, what have you done? Are you not sorry for what you have done? He answered roughly, It is too late to be sorry. Then, said the same person to him again, Ah! John, pray to God to forgive thee this bloody act of thine. At the hearing of which exhortation he seemed much offended, and in an angry manner said, Pray! and with that flung himself away to the wall, and so, after a few gasps, died desperately. When he had turned him of his back to the wall, the blood ran out of his belly as out of a bowl, and soaked quite through the bed to the boards, and through the chinks of the boards it ran pouring down to the ground. Some said that when the neighbours came to see him, he lay groping with his hand in his bowels, reaching upward, as was thought, that he might have pulled or cut out his heart. It was said, also, that some of his liver had been by him torn out and cast upon the boards, and that many of his guts hung out of the bed on the side thereof; but I cannot confirm all particulars; but the general of the story, with these circumstances above mentioned, is true. I had it from a sober and credible person, who himself was one that saw him in this bloody state, and that talked with him, as was hinted before.
Many other such dreadful things might be told you, but these are enough, and too many too, if God, in his wisdom, had thought necessary to prevent them.
ATTEN. This is a dreadful story. And I would to God that it might be a warning to others, to instruct them to fear before God, and pray, lest he give them up to do as John Cox hath done. For surely self-murderers cannot go to heaven; and, therefore, as you have said, he that dieth by his own hands, is certainly gone to hell. But speak a word or two of the other man you mentioned.
WISE. What? of a wicked man dying in despair?
ATTEN. Yes, of a wicked man dying in despair.
WISE. Well then. This Mr. Badman's other brother was a very wicked man, both in heart and life; I say in heart, because he was so in life, nor could anything reclaim him; neither good men, good books, good examples, nor God's judgments. Well, after he had lived a great while in his sins, God smote him with a sickness, of which he died. Now in his sickness his conscience began to be awakened, and he began to roar out of his ill-spent life, insomuch that the town began to ring of him. Now, when it was noised about, many of the neighbours came to see him, and to read by him, as is the common way with some; but all that they could do, could not abate his terror, but he would lie in his bed gnashing of his teeth, and wringing of his wrists, concluding upon the damnation of his soul, and in that horror and despair he died; not calling upon God, but distrusting in his mercy, and blaspheming of his name.
ATTEN. This brings to my mind a man that a friend of mine told me of. He had been a wicked liver; so when he came to die, he fell into despair; and having concluded that God had no mercy for him, he addressed himself to the devil for favour, saying, Good devil, be good unto me.
WISE. This is almost like Saul, who being forsaken of God, went to the witch of Endor, and so to the devil for help (1 Sam 28). But, alas, should I set myself to collect these dreadful stories, it would be easy in little time to present you with hundreds of them. But I will conclude as I began; they that are their own murderers, or that die in despair, after they have lived a life of wickedness, do surely go to hell. And here I would put in a caution. Every one that dieth under consternation of spirit; that is, under amazement and great fear, do not therefore die in despair. For a good man may have this for his bands in his death, and yet go to heaven and glory (Psa 73:4). For, as I said before, he that is a good man, a man that hath faith and holiness, a lover and worshipper of God by Christ, according to his Word, may die in consternation of spirit; for Satan will not be wanting to assault good men upon their death-bed, but they are secured by the Word and power of God; yea, and are also helped, though with much agony of spirit, to exercise themselves in faith and prayer, the which he that dieth in despair can by no means do. But let us return to Mr. Badman, and enter further discourse of the manner of his death.
ATTEN. I think you and I are both of a mind; for just now I was thinking to call you back to him also. And pray now, since it is your own motion to return again to him, let us discourse a little more of his quiet and still death.
WISE. With all my heart. You know we were speaking before of the manner of Mr. Badman's death; how that he died still and quietly; upon which you made observation that the common people conclude, that if a man dies quietly, and as they call it, like a lamb, he is certainly gone to heaven; when, alas, if a wicked man died quietly, if a man that has all his days lived in notorious sin, dieth quietly; his quiet dying is so far off from being a sign of his being saved, that it is an uncontrollable proof of his damnation. This was Mr. Badman's case, he lived wickedly even to the last, and then went quietly out of the world; therefore Mr. Badman is gone to hell.
ATTEN. Well, but since you are upon it, and also so confident in it, to wit, that a man that lives a wicked life till he dies, and then dies quietly, is gone to hell; let me see what show of proof you have for this your opinion.
WISE. My first argument is drawn from the necessity of repentance. No man can be saved except he repents, nor can he repent that sees not, that knows not that he is a sinner; and he that knows himself to be a sinner will, I will warrant him, be molested for the time by that knowledge. this, as it is testified by all the scriptures, so it is testified by Christian experience. He that knows himself to be a sinner is molested, especially if that knowledge comes not to him until he is cast upon his death-bed; molested, I say, before he can die quietly. Yea, he is molested, dejected, and cast down, he is also made to cry out, to hunger and thirst after mercy by Christ, and if at all he shall indeed come to die quietly, I mean with that quietness that is begotten by faith and hope in God's mercy, to the which Mr. Badman and his brethren were utter strangers, his quietness is distinguished by all judicious observers by what went before it, by what it flows from, and also by what is the fruit thereof.
I must confess I am no admirer of sick-bed repentance, for I think verily it is seldom good of any thing. But I say, he that hath lived in sin and profaneness all his days, as Mr. Badman did, and yet shall die quietly, that is, without repentance steps in betwixt his life and death, he is assuredly gone to hell, and is damned.
ATTEN. This does look like an argument indeed; for repentance must come, or else we must go to hell-fire; and if a lewd liver shall, I mean that so continues till the day of his death, yet go out of the world quietly, it is a sign that he died without repentance, and so a sign that he is damned.
WISE. I am satisfied in it, for my part, and that from the necessity and nature of repentance. It is necessary, because God calls for it, and will not pardon sin without it. 'Except ye repent, ye shall all likewise perish?' (Luke 13:1-7). This is that which God hath said, and he will prove but a foolhardy man that shall yet think to go to heaven and glory without it. Repent, for 'the axe is laid unto the root of the trees, therefore every tree which bringeth not forth good fruit,' but no good fruit can be where there is not sound repentance, shall be 'hewn down, and cast into the fire' (Matt 3:10). This was Mr. Badman's case, he had attending of him a sinful life, and that to the very last, and yet died quietly, that is, without repentance; he is gone to hell and is damned. For the nature of repentance, I have touched upon that already, and showed that it never was where a quiet death is the immediate companion of a sinful life; and therefore Mr. Badman is gone to hell.
Secondly. My second argument is drawn from that blessed word of Christ. While the strong man armed keeps the house, 'his goods are in peace,' till a stronger than he comes (Luke 11:21). But the strong man armed kept Mr. Badman's house, that is, his heart, and soul, and body, for he went from a sinful life quietly out of this world. The stronger did not disturb by intercepting with sound repentance betwixt his sinful life and his quiet death. Therefore Mr. Badman is gone to hell.
The strong man armed is the devil, and quietness is his security. The devil never fears losing of the sinner, if he can but keep him quiet. Can he but keep him quiet in a sinful life, and quiet in his death, he is his own. Therefore he saith, 'his goods are in peace'; that is, out of danger. There is no fear of the devil's losing such a soul, I say, because Christ, who is the best judge in this matter, saith, 'his goods are in peace,' in quiet, and out of danger.
ATTEN. This is a good one too; for, doubtless, peace and quiet with sin is one of the greatest signs of a damnable state.
WISE. So it is. Therefore, when God would show the greatness of his anger against sin and sinners in one word, he saith, They are 'joined to idols; let them alone' (Hosea 4:17). Let them alone, that is, disturb them not; let them go on without control; let the devil enjoy them peaceably, let him carry them out of the world unconverted quietly. This is one of the sorest of judgments, and bespeaketh the burning anger of God against sinful men. See also when you come home, the fourteenth verse of the fourth chapter of Hosea, 'I will not punish your daughters when they commit whoredom.' I will let them alone, they shall live and die in their sins. But,
Thirdly. My third argument is drawn from that saying of Christ, 'He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them' (John 12:40). There are three things that I will take notice of from these words.
1. The first is, that there can be no conversion to God where the eye is darkened, and the heart hardened. The eye must first be made to see, and the heart to break and relent under and for sin, or else there can be no conversion. 'He hath blinded their eyes, and hardened their heart, lest they should see, and understand and' so 'be converted.' And this was clearly Mr. Badman's case; he lived a wicked life, and also died with his eyes shut, and heart hardened, as is manifest, in that a sinful life was joined with a quiet death; and all for that he should not be converted, but partake of the fruit of his sinful life in hell-fire.
2. The second thing that I take notice of from these words is, that this is a dispensation and manifestation of God's anger against a man for his sin. When God is angry with men, I mean, when he is so angry with them, this among many is one of the judgments that he giveth them up unto, to wit, to blindness of mind, and hardness of heart, which he also suffereth to accompany them till they enter in at the gates of death. And then, and there, and not short of then and there, their eyes come to be opened.[79] Hence it is said of the rich man mentioned in Luke, 'He died, and in hell he lifted up his eyes' (Luke 16:22). Implying that he did not lift them up before; he neither saw what he had done, nor whither he was going, till he came to the place of execution, even into hell. He died asleep in his soul; he died besotted, stupefied, and so consequently for quietness like a child or lamb, even as Mr. Badman did. This was a sign of God's anger; he had a mind to damn him for his sins, and therefore would not let him see nor have a heart to repent for them, lest he should convert; and his damnation, which God had appointed, should be frustrate. 'Lest they should be converted, and I should heal them.'
3. The third thing I take notice of from hence is, that a sinful life and a quiet death annexed to it is the ready, the open, the beaten, the common highway to hell: there is no surer sign of damnation than for a man to die quietly after a sinful life. I do not say that all wicked men that are molested at their death with a sense of sin and fears of hell do therefore go to heaven, for some are also made to see, and are left to despair, not converted by seeing, that they might go roaring out of this world to their place. But I say there is no surer sign of a man's damnation than to die quietly after a sinful life; than to sin and die with his eyes shut; than to sin and die with an heart that cannot repent. 'He hath blinded their eyes and hardened their heart, that they should not see with their eyes, nor understand with their heart' (John 12:40). No not so long as they are in this world, 'Lest they should see with their eyes, and understand with their heart, and should be converted, and I should heal them' (Acts 28:26,27; Rom 2:1-5).
God has a judgment for wicked men; God will be even with wicked men. God knows how to reserve the ungodly to the day of judgment to be punished (2 Peter 2). And this is one of his ways by which he doth it. Thus it was with Mr. Badman.
4. Fourthly, it is said in the book of Psalms, concerning the wicked, 'There are no bands in their death, but their strength is firm' (Psa 73:4-6). By no bands he means no troubles, no gracious chastisements, no such corrections for sin as fall to be the lot of God's people for theirs; yea, that many times falls to be theirs at the time of their death. Therefore he adds concerning the wicked, 'They are not in trouble [then] as other men, neither are they plagued like other men'; but go as securely out of the world as if they had never sinned against God, and put their own souls into danger of damnation. 'There is no bands in their death.' They seem to go unbound, and set at liberty out of this world, though they have lived notoriously wicked all their days in it. The prisoner that is to die at the gallows for his wickedness, must first have his irons knocked off his legs; so he seems to go most at liberty, when indeed he is going to be executed for his transgressions. Wicked men also have no bands in their death, they seem to be more at liberty when they are even at the wind-up of their sinful life, than at any time besides.
Hence you shall have them boast of their faith and hope in God's mercy when they lie upon their death-bed; yea, you shall have them speak as confidently of their salvation as if they had served God all their days; when the truth is, the bottom of this their boasting is because they have no bands in their death. Their sin and base life comes not into their mind to correct them, and bring them to repentance; but presumptuous thoughts, and a hope and faith of the spider's, the devil's, making, possesseth their soul, to their own eternal undoing (Job 8:13,14).
CHAPTER XX.
[WITHOUT GODLY REPENTANCE, THE WICKED MAN'S HOPE AND LIFE DIE TOGETHER.]
Hence wicked men's hope is said to die, not before, but with them; they give up the ghost together. And thus did Mr. Badman. His sins and his hope went with him to the gate, but there his hope left him, because he died there; but his sins went in with him, to be a worm to gnaw him in conscience for ever and ever.
The opinion, therefore of the common people concerning this kind of dying is frivolous and vain; for Mr. Badman died like a lamb, or, as they call it, like a chrisom-child,[80] quietly and without fear. I speak not this with reference to the struggling of nature with death, but as to the struggling of the conscience with the judgment of God. I know that nature will struggle with death. I have seen a dog and sheep die hardly. And thus may a wicked man do, because there is an antipathy betwixt nature and death. But even while, even then, when death and nature are struggling for mastery, the soul, the conscience, may be as besotted, as benumbed, as senseless and ignorant of its miserable state, as the block or bed on which the sick lies. And thus they may die like a chrisom-child in show, but indeed like one who by the judgment of God is bound over to eternal damnation; and that also by the same judgment is kept from seeing what they are, and whither they are going, till they plunge down among the flames.
And as it is a very great judgment of God on wicked men that so die, for it cuts them off from all possibility of repentance, and so of salvation, so it is as great a judgment upon those that are their companions that survive them, for by the manner of their death, they dying so quietly, so like unto chrisom-children, as they call it, they are hardened, and take courage to go on in their course.
For comparing their life with their death, their sinful, cursed lives, with their childlike, lamblike death, they think that all is well, that no damnation is happened to them; though they lived like devils incarnate, yet they died like harmless ones. there was no whirlwind, no tempest, no band or plague in their death. They died as quietly as the most godly of them all, and had as great faith and hope of salvation, and would talk as boldly of salvation as if they had assurance of it. But as was their hope in life, so was their death; their hope was without trial, because it was none of God's working, and their death was without molestation, because so was the judgment of God concerning them.
But I say, at this their survivors take heart to tread their steps, and to continue to live in the breach of the law of God; yea, they carry it stately in their villainies; for so it follows in the Psalm; 'There are no bands in their death, but their strength is firm,' &c. 'therefore pride compasseth them,' the survivors, 'about as a chain, violence covereth them as a garment' (Psa 73:6). Therefore they take courage to do evil, therefore they pride themselves in their iniquity. Therefore, wherefore? Why, because their fellows died, after they had lived long in a most profane and wicked life, as quietly and as like to lambs as if they had been innocent.
Yea, they are bold, by seeing this, to conclude that God either does not, or will not, take notice of their sins. They 'speak wickedly, and speak loftily' (Psa 73:8). They speak wickedly of sin, for that they make it better than by the Word it is pronounced to be. They speak wickedly concerning oppression that they commend, and count it a prudent act. They also speak loftily. 'They set their mouth against the heavens,' &c. 'And they say, How doth God know? and is there knowledge in the Most High?' (Psa 73:11). And all this, so far as I can see, ariseth in their hearts from the beholding of the quiet and lamblike death of their companions. 'Behold these are the ungodly who prosper in the world,' that is, by wicked ways; 'they increase in riches' (Psa 73:12).
This therefore is a great judgment of God, both upon that man that dieth in his sins, and also upon his companion that beholdeth him so to die. He sinneth, he dieth in his sins, and yet dieth quietly. What shall his companion say to this? What judgment shall he make how God will deal with him, by beholding the lamblike death of his companion? Be sure he cannot, as from such a sight, say, Woe be to me, for judgment is before him. He cannot gather that sin is a dreadful and a bitter thing, by the childlike death of Mr. Badman. But must rather, if he judgeth according to what he sees, or according to his corrupted reason, conclude with the wicked ones of old, that 'every one that doth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment?' (Mal 2:17).
Yea, this is enough to puzzle the wisest man. David himself was put to a stand by beholding the quiet death of ungodly men. 'Verily,' says he, 'I have cleansed my heart in vain, and washed my hands in innocency' (Psa 73:13). They, to appearance, fare better by far than I: 'Their eyes stand out with fatness,' they have more than heart could wish. But all the day long have I been plagued, and chastened every morning. This, I say, made David wonder, yea, and Job and Jeremiah too. But he goeth into the sanctuary, and then he understands their end, nor could he understand it before. 'I went into the sanctuary of God.' What place was that? Why there where he might inquire of God, and by him he resolved of this matter; 'Then,' says he, 'understood I their end.' Then I saw that thou hast 'set them in slippery places,' and that 'thou castedst them down to destruction.' Castedst them down, that is, suddenly, or, as the next words say, 'As in a moment they are utterly consumed with terrors'; which terrors did not seize[81] them on their sick-bed, for they had 'no bands' in their death. The terrors, therefore, seized them there, where also they are holden in them for ever. This he found out, I say, but not without great painfulness, grief, and pricking in his reins; so deep, so hard, and so difficult did he find it rightly to come to a determination in this matter.
And, indeed, this is a deep judgment of God towards ungodly sinners; it is enough to stagger a whole world, only the godly that are in the world have a sanctuary to go to, where the oracle and Word of God is, by which his judgments, and a reason of many of them are made known to, and understood by them.
ATTEN. Indeed this is a staggering dispensation. It is full of the wisdom and anger of God. And I believe, as you have said, that it is full of judgment to the world. Who would have imagined, that had not known Mr. Badman, and yet had seen him die, but that he had been a man of an holy life and conversation, since he died so stilly, so quietly, so like a lamb or a chrisom-child? Would they not, I say, have concluded that he was a righteous man? or that if they had known him and his life, yet to see him die so quietly, would they not have concluded that he had made his peace with God? Nay farther, if some had known that he had died in his sins, and yet that he had died so like a lamb, would they not have concluded that either God doth not know our sins, or that he likes them; or that he wants power, or will, or heart, or skill, to punish them; since Mr. Badman himself went from a sinful life so quietly, so peaceable, and so like a lamb as he did?
WISE. Without controversy, this is a heavy judgment of God upon wicked men; one goes to hell in peace, another goes to hell in trouble; one goes to hell, being sent thither by his own hands; another goes to hell, being sent thither by the hand of his companion; one goes thither with his eyes shut, and another goes thither with his eyes open; one goes thither roaring, and another goes thither boasting of heaven and happiness all the way he goes (Job 21:23). One goes thither like Mr. Badman himself, and others go thither as did his brethren. But above all, Mr. Badman's death, as to the manner of dying, is the fullest of snares and traps to wicked men; therefore, they that die as he are the greatest stumble to the world. They go, and go, they go on peaceably from youth to old age, and thence to the grave, and so to hell, without noise. 'They go as an ox goeth to the slaughter, or as a fool to the correction of the stocks'; that is, both senselessly and securely. O! but being come at the gates of hell. O! but when they see those gates set open for them. O! but when they see that that is their home, and that they must go in thither, then their peace and quietness flies away for ever. Then they roar like lions, yell like dragons, howl like dogs, and tremble at their judgment, as do the devils themselves. O! when they see they must shoot the gulf and throat of hell! when they shall see that hell hath shut her ghastly jaws upon them, when they shall open their eyes and find themselves within the belly and bowels of hell! Then they will mourn, and weep, and hack, and gnash their teeth for pain. But his must not be, or if it must, yet very rarely, till they are gone out of the sight and hearing of those mortals whom they do leave behind them alive in the world.
ATTEN. Well, my good neighbour Wiseman, I perceive that the sun grows low, and that you have come to a conclusion with Mr. Badman's life and death; and, therefore, I will take my leave of you. Only first, let me tell you, I am glad that I have met with you to-day, and that our hap was to fall in with Mr. Badman's state. I also thank you for your freedom with me, in granting of me your reply to all my questions. I would only beg your prayers that God will give me much grace, that I may neither live nor die as did Mr. Badman.
WISE. My good neighbour Attentive, I wish your welfare in soul and body; and if aught that I have said of Mr. Badman's life and death may be of benefit unto you, I shall be heartily glad; only I desire you to thank God for it, and to pray heartily for me, that I with you may be kept by the power of God through faith unto salvation.
ATTEN. Amen. Farewell.
WISE. I wish you heartily farewell.
FOOTNOTES:
[1] Reynolds' preface to God's Revenge against Murder.
[2] Quirk, an artful or subtle evasion of a truthful home-thrust.—Ed.
[3] Butt, a mark set up to shoot at. 'Some are always exposed to the wit and raillery of their well-wishers, pelted by friends and foes, in a word, stand as butts.'—Spectator, No. 47.—Ed.
[4] The office of a Christian minister is like that of a king's messenger, not only to comfort and reward the king's friends, but to arrest his enemies. England was then overrun with the latter 'game.' Alas! there are too many of them now. May the revival of this shot 'light upon many.'—Ed.
[5] 'Fire to the pan,' alluding to the mode of using fire-arms, by applying a lighted match to the pan, before the fire-lock was invented.—Ed.
[6] In the single combat of quarter-staff, he who held the best end of the staff usually gained the victory.—Ed.
[7]: Pilgrim's Progress, Interpreter's House. This is a remarkable illustration of a difficult part of the allegory—faithful admonitions repaid by murderous revenge, but overcome by Christian courage.—Ed.
[8] 'The unrighteous shall not inherit the kingdom of God' (1 Cor 6:9). Instead of Christ, the Prince of peace, being theirs, the prince of the power of the air is theirs; instead of the comforts of the gospel, the curses of the law are theirs; instead of heaven, hell is theirs and an exclusion from God and happiness for ever! Sinner, think NOW on these things.—Mason.
[9]: These Scriptures have often been perverted to justify the most cruel punishments inflicted on helpless children. The word translated 'a rod,' is derived from the Hebrew verb 'to govern,' and, as a noun, signifies a sceptre, a pen, or a staff, the emblems of government. Brutal punishments, as practised in our army, navy, and schools, are not only inhuman and indecent, but have one direct tendency, that of hardening the mind and instilling a vindictive ferocious disposition. After bringing up a very large family, who are a blessing to their parents, I have yet to learn what part of the human body was created to be beaten. There are infinitely better modes of instructing, correcting, and governing children, than that of bruising their flesh, or breaking their bones, or even of a box on the ear.—Ed.
[10] Peculiarly awful are the denunciations of the Scriptures against the crime of lying. The liar and the murderer are joined together to receive the curse. 'Thou shalt destroy them that speak lies—the man of blood and of deceit are abhorred of the Lord' (Psa 5:6).
[11] The first edition has 'Saphhira and his wife.' It is not noticed in the errata, but was corrected in the later copies.—Ed.
[12] The solemn importance of instilling right principles into the mind, from the first dawn of reason, cannot be too strongly enforced. Many a wretched midnight burglar commenced his career of vice and folly by stealing fruit, followed by thieving anything that he could HANDSOMELY. Pilfering, unless severely checked, is a hotbed for the foulest crimes.—Ed.
[13] Poultry.—Ed.
[14] 'Gloating,' staring sulkily; or with an evil eye.—Ed.
[15] Point, a tag or metal point fixed on the end of a lace. Fox narrates that a martyr, brought to the stake in his shirt, took a point from his hose, and trussed in his shirt between his legs.—Ed.
[16]: 'Sin will at first, just like a beggar, crave One penny or one halfpenny to have; And if you grant its first suit, 'twill aspire From pence to pounds, and so will still mount higher To the whole soul.'—Bunyan's Caution against Sin.
[17] Christian assemblies are the life, food, and nourishment of our souls; consequently the forsaking of them, and the profanation of the Sabbath, are usually the forerunners of apostacy.—Mason.
[18] Profane swearers use the language of hell before they arrive at their awful destination. Were God to answer their imprecations they would be miserable beyond conception. 'Because of swearing the land mourneth.'—Ed.
[19] Profane cursing and swearing was awfully fashionable in Bunyan's days. This led many pious persons to denounce oaths altogether; and the time is fast coming when the world will agree with the Quakers that an affirmation is the best test of truth. It is like the controversy of the teetotallers; some who would be ashamed of taking intoxicating liquors, except as medicine, will soon throw such physics to the dogs or on the dunghill.—Ed.
[20] This is one of Bunyan's home-thrusts at Popery. Classing the mass, our lady-saints, and beasts, among the idols or objects of divine worship. He omits an oath very common among Irish labourers, which much puzzled me when a boy, 'bloodunoons,' meaning the bleeding wounds of the Saviour. How thankful ought we to be that, in our days, profane swearing stamps, upon any one who uses it, the character of a blackguard.—ED
[21] Out of public view—obscure, contemptible. See Imperial Dictionary.—Ed.
[22] Thank Heaven such enormous brutalities have fled before the benign enlightening influence of the gospel. To suffocate a man, in order to drive out an imaginary evil spirit, was like the popular trial for witchcraft. The poor woman, if cross, and old, and ugly, her hands and legs being tied together, was thrown into deep water; if she floated, it was a proof of guilt to hang her, if she sunk and was drowned, she was declared to be innocent!—Ed.
[23] Parallels to these important proverbs are found in all languages derived from the Hebrew. 'There is nothing hid from God,' and 'There is nothing hid that shall not be known' (Jer 32; Matt 10). In French, 'Leo murailles ont des oreilles—Walls have ears.' Shakespeare, alluding to a servant bringing in a pitcher, as a pretence to enable her to overhear a conversation, uses this proverb, 'pitchers have ears and I have many servants.' May that solemn truth be impressed upon every heart, that however screened from human observation, 'Thou God seest me.'—Ed.
[24] No period in English history was so notorious for the publication of immoral books, calculated to debauch the mind, as the reign of Charles II. It must have been more painfully conspicuous to Bunyan, who had lived under the moral discipline of the Commonwealth.—Ed.
[25]: From __________ chief, 'my worthy arch and patron.'—King Lear; or from the Teutonic 'arg,' a rogue. It usually denotes roguish, knavish, sly, artful.—Ed.
[26] This is one among a multitude of proofs of the popularity and high esteem in which Bunyan was held, even while a prisoner for Christ's sake.—Ed.
[27] Reader, bless God that you live in a happier day than that of Bunyan. The reign of Charles II was pre-eminently distinguished for licentiousness and debauchery. Still there were some who crucified the flesh, with its lusts, and held every obscene word in detestation and abhorrence; because it is written 'be ye holy, for I am holy.' Such must have sorely dazzled the owls of debauchery. Can we wonder that they tormented and imprisoned them?—Ed.
[28] How often is suicide committed without poison, suffocation, the knife, or firearms. About forty years ago one of my neighbours was told by his doctor that, unless he gave up the bottle, it would send him into another world. He called his servant and ordered wine, saying, I had rather die than give up all my enjoyments. In about six months I saw his splendid funeral.—Ed.
[29] The remorse and stings of conscience seducers will feel in the next life, for being the instruments of so much wickedness and desolation in others, will prove to them a thousand hells.—Mason.
[30] Ungodly, Christless, prayerless families are little hells—filthy fountains, whose waters cast up mire and dirt; they are the blind and willing captives of sin and Satan, going down to the chambers of death and endless despair.—Ed.
[31] 'In grain,' material dyed before it is manufactured, so that every grain receives the colour, which becomes indelible.—Ed.
[32] By 'a piece of money' is here meant two hundred pounds. It probably means a portion or piece of his fortune.—Ed.
[33] From the Anglo-Saxon 'Eggian,' to incite, urge.—Ed.
[34] The Genevan or Puritan version of this passage is very striking: 'he that feedeth the gluttons, shameth his father.'—Ed.
[35] This is one of the numerous passages of Holy Writ which are more expressive without than with the words supplied in italics: women are not exempt from the 'rags' which must ever follow drowsiness.—Ed.
[36] 'Glout,' to pout or look sulky; obsolete.—Ed.
[37] This is one of the hardest lessons a disciple has to learn in the school of Christ; not to hate the sinner, but the sin; especially under circumstances of such cruel deception.—Ed.
[38] Mixed, impure. ''Tis true, the cause is in the lurch Between the right and mongrel church.'—Hudibras.—Ed.
[39] Such were the sound reasons which animated the martyrs to resist unjust human laws, interfering with or directing the mode of divine worship; and such are the reasons which prevent conformity to national religions, to the payment of church rates, and similar ungodly impositions.—Ed.
[40] The Quakers braved the storm, met in public, and appeared to court persecution. Not so the Baptists; they met in woods and caves, and with such secrecy that it was not possible to detect them, unless by an informer. William Penn taunted them in these words: 'they resolve to keep their old haunt of creeping into garrets, cheese-lofts, coalholes, and such like nice walks.' And so would I, rather than be disturbed by constables.—Ed.
[41] Sink them is an unusual kind of oath, wishing that body or mind might be depressed. Shakespeare uses the word in reference to mental suffering: 'If I have a conscience, let it sink me.'—Ed.
[42] Noddy, a simpleton; see Imperial Dictionary.—Ed.
[43] Fraudulent bankruptcy is a sore and prevailing evil. It is thieving under the protection of the law. How many live in state, until their creditors get a few shillings in the pound, and the bankrupt gets the curse of God upon his soul!—Ed.
[44] Quean, a slut, a strumpet; see Imperial Dictionary.—Ed.
[45] Witness the shepherd boy's song in the Pilgrim:—
He that is down need fear no fall,
He that is low, no pride;
He that is humble ever shall
Have God to be his guide.
This poor boy, in his very mean clothes, carried more heart's ease in his bosom, than he that was clad in silk and velvet.—Ed.
[46] For this use of the word lap, see Proverbs 16:33.—Ed.
[47] In the reign of Edward II, the price of provisions was regulated by Act of Parliament. Twenty-four eggs were ordered to be sold for one penny, but the penny of that period contained as much silver as the threepenny piece of Bunyan's, and of our time. I have bought, within the last forty years, the finest eggs at four a penny in Normandy.—Ed.
[48] 'Slither,' slippery, deceitful; obsolete, except in Lincolnshire.—Ed.
[49] Purses were worn, in Bunyan's time, hanging to the girdle, or slung over the shoulder, as they now are in some parts of Germany. A pickpocket was then called 'a cut-purse.'—Ed.
[50] Many ecclesiastical instruments of terror, spoliation, and death, began with, 'In the name of God. Amen.' That sacred name has been, and now is, awfully profaned and prostituted to the vilest purposes.—Ed.
[51] This is a sad mistake; such getting is a curse: 'Cursed is the deceiver': 'I will curse your blessings,' saith Jehovah by his prophet Malachi.—Ed.
[52] Modern editors, not so well aware as Bunyan of the value of tar as a medicine for sheep, altered the word to ship. A halfpenny worth of tar will serve a sheep, but not a ship.—Ed.
[53] This was attempted when Bunyan was released from his cruel imprisonment by the King's pardon, which one instrument included the names of nearly five hundred suffers; and because the fees upon a pardon were twenty pounds, 'the covetous clerks did strive to exact upon us,' says Whitehead, 'by demanding that sum upon every name.' Further application to the King put an end to this exaction.—Ed.
[54] When the labourer's wages were eightpence or tenpence per day, in 1683, wheat averaged forty-five shillings per quarter. How comparatively happy is the present state of our agricultural labourers; and so would be that of the farmer, if rent was as low now as it was at that period.—Ed.
[55] To lie at catch, to watch for an opportunity to take an unfair advantage. See the conversation between Faithful and Talkative in the Pilgrim's Progress.—Ed.
[56] Augustine had so strong a sense of fair dealing, that when a bookseller asked for a book far less than it was worth, he, of his own accord, gave him the full value thereof!! See Clark's Looking-glass, edit. 1657.—Ed.
[57] 'Fondness,' an inordinate desire to possess. 'I have such a fond fantasy of my own.'—Sir. T. More.—Ed.
[58] Cheating, either in quality, weight, or price of commodities, is not common in Mahometan countries, where the punishment is very severe; that of nailing the dealer's ears to his door-posts. It is a foul disgrace to Christian countries that these crimes are so common.—Ed.
[59] Malapert, dexterous in evil-speaking. 'It is blasphemous to say that God will not hear us for our presumptuous malapertness unless we invoke the saints.'—Tyndale.
[60] This is a phrase in heraldry to signify that the armorial bearings are marked with some sign of disgrace. Thus John de Aveones having reviled his mother in the King's presence, he ordered that the tongue and claw of the lion which he bore in his arms should be defaced. In many cases a baton is inserted as a mark of illegitimacy.—Ed.
[61] From a fine Persian drawing in the editor's cabinet, it appears that the nose jewel lies on the right cheek, and is fixed by a ring cut through to form a spring; one edge of the cut going inside, and the other meeting outside the nostril, so as to be readily removed as occasion required.—Ed.
[62] An attempt at something new, a foolish innovation, generally used with the word new; as, 'In holiday gown, and my new fangled hat.'—Cunningham.—Ed.
[63] A tuft of hair worn on a man's forehead, or a projecting conspicuous part of the women's caps worn by the fashionables of that time.—Ed.
[64] No one, except he has blown a ram's horn, or attended the Jewish ceremony of the New-year, Tizri 1 (Sept.), can imagine the miserable sounding of a ram's horn. Bunyan, with all his powers and popularity, was, to an extraordinarily degree, 'a humble man.'—Ed.
[65] A professor of Christianity who indulges in sin, is the worst of Atheists. Such conduct is practical hypocrisy and Atheism.—Ed.
[66] The general opinion, to a late period, was, that the frog or toad was poisonous. Bartolomeus calls the frog 'venomous,' and that in proportion to the number of his spots. Bunyan, who was far in advance of his age, throws a doubt upon it, by the words 'as we say.'—Ed.
[67] Outward reformation without inward grace is like washing a sow, which you may make clean, but never can make cleanly; it will soon return to the mire, and delight in filth more than ever.—Mason.
[68] Mr. Clark relates this singular story on the authority of 'Disci de Temp.' The writers in the Middle Ages are full of such narrations; see especially the first English book of homilies called The Festival.—Ed.
[69] Clark's authority for this account is Beard's Theatre of God's Judgments.—Ed.
[70] See the account of an Atheist in his pride in Pilgrim's Progress and notes.
[71] To let, prevent, or hinder. See Isaiah 43:13.—Ed.
[72] Terms of endearment: thus Shakespeare, in Henry IV, represents the hostess calling her maid, Doll Tear-sheet, sweet-heart. It is now more restricted to lovers while courting.—Ed.
[73] Uncertain was the liberty occasionally enjoyed by our pilgrim forefathers, who were always expecting 'troublesome times.' We ought to be more thankful for the mercies we enjoy; and to pray that the state may soon equally recognize and cherish every good subject, without reference to sect, or authorizing persecution.—Ed.
[74] The noble was a gold coin of Henry VIII; value six shillings and eightpence.—Ed.
[75] Bunyan's allegorical spirit appears in nearly all his writings. Diseases lay their heads together to bring Badman to the grave, making Consumption their captain or leader of these men of death.—Ed.
[76] 'Haunt,' an Anglo-Norman word. Custom, practice; more commonly used as a verb, to haunt, or frequently visit.—Ed.
[77] An old tippling custom, more honoured in the breach than in the observance.—Ed.
[78] The dialogues between Hopeful and Christian in Doubting Castle admirably prove the wickedness of suicide. The unlettered tinker triumphs over all the subtleties of the Dean of St. Paul's. See Pilgrim's Progress.—Ed.
[79] This is the most awful of all delusions. It is exemplified in the character of Ignorance, in the Pilgrim's Progress, who was ferried over death by Vain Confidence, but found 'that there was a way to hell, even from the gates of heaven.'—Ed.
[80] Chrisom is a consecrated unguent, or oil, used in the baptism of infants in the Romish Church. It is prepared with great ceremony on Holy Thursday. A linen cloth anointed with this oil, called a chrisom cloth, is laid upon the baby's face. If it dies within a month after these ceremonies, it was called a chrisom child. These incantations and charms are supposed to have power to save its soul, and ease the pains of death. Bishop Jeremy Taylor mentions the phantasms that make a chrisom child to smile at death. Holy Dying, chap. i., sect. 2.—Ed.
[81] These two words are 'cease' and 'ceased' in the first edition; they were corrected to 'seize' and 'seized' in Bunyan's second edition.—Ed.
***
A Few Sighs From Hell;
or,
The Groans of the Damned Soul:
or, An Exposition of those Words in the Sixteenth of Luke, Concerning the Rich Man and the Beggar
WHEREIN IS DISCOVERED THE LAMENTABLE STATE OF THE DAMNED; THEIR CRIES, THEIR DESIRES IN THEIR DISTRESSES, WITH THE DETERMINATION OF GOD UPON THEM. A GOOD WARNING WORD TO SINNERS, BOTH OLD AND YOUNG, TO TAKE INTO CONSIDERATION BETIMES, AND TO SEEK, BY FAITH IN JESUS CHRIST, TO AVOID, LEST THEY COME INTO THE SAME PLACE OF TORMENT.
Also, a Brief Discourse touching the profitableness of the Scriptures for our instruction in the way of righteousness, according to the tendency of the said parable.
BY THAT POOR AND CONTEMPTIBLE SERVANT OF JESUS CHRIST, JOHN BUNYAN.
'The wicked shall be tuned into hell, and all the nations that forget God.'—Psalm 9:17
'And whosoever was not found written in the book of life was cast into the lake of fire.'—Revelation 20:15
London: Printed by Ralph Wood, for M. Wright, at the King's Head in the Old Bailey, 1658.[1]
ADVERTISEMENT BY THE EDITOR
How awful is that cry of anguish which has reached us from beyond the tomb, even from the infernal realms, and on which Bunyan, with his singular and rare ability, fixes our attention. It is the voice of one who had received his good things in this fleeting life; who had fared sumptuously every day, without providing for eternity, and now cries for a drop of water to cool his parched tongue. Plunged into unutterable, inconceivable, and eternal torments, he pleads that the poor afflicted beggar, who had lain at his gate, might be sent from the dead to warn his relatives, that they might escape, and not aggravate his misery, by upbraiding him as a cause of their destruction, by having neglected to set them a pious example. He knows that there is no hope for his own wretched soul, and expresses no wish that his family should pay for masses to ease his pangs. No, such tomfooleries are limited to this insane world. His poor request is one drop of water, and a warning messenger to his relatives. The answer is most decisive—there is a great, an eternal gulf fixed—none can pass between heaven and hell; and as to your father's house, 'They have Moses and the prophets'; and now it may be added, They have Jesus and his apostles; if they hear not them, 'neither will they be persuaded though one rose from the dead.' No; if Isaiah, with his mighty eloquence, again appeared among mortals, again would his cry be heard, 'Who hath believed our report?' 'What! seek the living among the dead? To the law, and to the testimony, saith God.'
Reader, these are solemn realities. He who came from the unseen world—from the bosom of the Father—reveals them unto us. O! that we may not mistake that voice for thunder, which called upon a trembling world to 'HEAR HIM.'
The rich man personates all the thoughtless and uncoverted who die in their sins, his wealth can neither bribe death nor hell; he is stricken, and descends to misery with the bitter, but unavailing regret of having neglected the great salvation. He had taken no personal, prayerful pains to search the sacred Scriptures for himself; he had disobeyed the gospel, lived in revelry, and carelessness of his soul; he had ploughed iniquity and sown wickedness, and reaps the same. 'By the blast of God he perishes, and is consumed by the breath of his nostrils.' 'They have sown the wind, and they shall reap the whirlwind.'
The opinion universally prevails, although the voice of infinite wisdom has declared it false, that miracles, or a messenger from the invisible world could awake the dead in sin. The world's eyes are shut, and its ears are stopped from seeing and hearing that most illustrious celestial messenger of mercy—'God manifest in the flesh'—who still speaks to us in his words. He revealed, and he alone could have revealed, these solemn, these heart-stirring facts—He performed the most astonishing miracles—His doctrines were truth—He required holiness of life to fit the soul for heaven; therefore He was despised, tortured, murdered. In the face of all this, the poor wretch cries, 'send Lazarus.' What refined cruelty! He had borne the cross and received the crown. Uncrown him, and send him back to lie at my brother's gate, and if he dares to tell him the truth, that my soul was in hell, even while the splendid funeral was carrying my body to the tomb, he will hurry him to death. Poor fool! are not thy kindred as hardened as thou wast? Send Lazarus from the dead! That, as Bunyan justly says, would be to make a new Bible, to improve the finished salvation. No, if they will not hear Moses and the prophets, our Lord and his apostles, they must all likewise perish. This is a very meagre outline of this solemn treatise; it is full of striking illustrations, eminently calculated to arouse the thoughtless, and to convey solid instruction to the thoughtful.
This was the third volume that Bunyan published, and, with modest timidity, he shelters himself under a strong recommendatory preface by his pastor, who, in the Grace Abounding, he calls 'holy Mr. Gifford.' So popular was it, as to pass through nine editions in the author's lifetime.[2] The preface, by John Gifford, was printed only with the first edition. As it gives a very interesting account of Bunyan, and his early labours in the ministry, which has never been noticed by any of his biographers, and is extremely rare, it is here reprinted from a fine copy in the British Museum, and must prove interesting to every admirer of John Bunyan. I close with two short extracts—may they leave an abiding impression upon our minds. 'God will have a time to meet with them that now do not seek after him.' 'O! regard, regard, for the judgment day is at hand, the graves are ready to fly open, the trumpet is near the sounding, the sentence will ere long be passed, and then,' it will be seen whether we belong to the class of Dives, who preferred the world, or to that of Lazarus, who preferred Christ; and then, O then! time cannot be recalled.