In his family he kept up a very strict discipline in prayer and exhortations; being in this like Joshua, as that good man expresses it, viz., Whatsoever others did, as for me and my house, we will serve the Lord; and, indeed, a blessing waited on his labours and endeavours, so that his wife, as the Psalmist says, was like a pleasant vine upon the walls of his house, and his children like olive branches round his table; for so shall it be with the man that fears the Lord; and though by reason of the many losses he sustained by imprisonment and spoil, of his chargeable sickness, &c., his earthly treasures swelled not to excess, he always had sufficient to live decently and creditably, and with that he had the greatest of all treasures, which is content; for, as the wise man says, that is a continual feast.
But where content dwells, even a poor cottage is a kingly palace; and this happiness he had all his life long, not so much minding this world as knowing he was here as a pilgrim and stranger, and had no tarrying city, but looking for one not made with hands, eternal in the highest heavens; but at length, worn out with sufferings, age, and often teaching, the day of his dissolution drew near, and death, that unlocks the prison of the soul, to enlarge it for a more glorious mansion, put a stop to his acting his part on the stage of mortality; heaven, like earthly princes when it threatens war, being always so kind as to call home its ambassadors before it be denounced; and even the last act or undertaking of his was a labour of love and charity; for it so falling out, that a young gentleman, a neighbour of Mr. Bunyan, happening into the displeasure of his father, and being much troubled in mind upon that account, as also for that he had heard his father purposed to disinherit him, or otherwise deprive him of what he had to leave, he pitched upon Mr. Bunyan as a fit man to make way for his submission, and prepare his father’s mind to receive him; and he, as willing to do any good office as it could be requested, as readily undertook it; and so, riding to Reading, in Berkshire, he then there used such pressing arguments and reasons against anger and passion, as also for love and reconciliation, that the father was mollified, and his bowels yearned towards his returning son.
But Mr. Bunyan, after he had disposed all things to the best for accommodation, returning to London, and being overtaken with excessive rains, coming to his lodging extreme wet, fell sick of a violent fever, which he bore with much constancy and patience; and expressed himself as if he desired nothing more than to be dissolved, and to be with Christ, in that case esteeming death as gain, and life only a tedious delaying of felicity expected; and finding his vital strength decay, having settled his mind and affairs, as well as the shortness of his time and the violence of his disease would admit, with a constant and Christian patience, he resigned his soul into the hands of his most merciful Redeemer, following his pilgrim from the City of Destruction to the New Jerusalem; his better part having been all along there, in holy contemplation, pantings, and breathings after the hidden manna, and water of life; as by many holy and humble consolations expressed in his letters to several persons, in prison and out of prison, too many to be here inserted at present.[22] He died at the house of one Mr. Straddocks, a grocer, at the Star on Snowhill, in the parish of St. Sepulchre, London, on the 12th of August 1688, and in the sixtieth year of his age, after ten days’ sickness; and was buried in the new burying place near the Artillery Ground; where he sleeps to the morning of the resurrection, in hopes of a glorious rising to an incorruptible immortality of joy and happiness; where no more trouble and sorrow shall afflict him, but all tears be wiped away; when the just shall be incorrupted, as members of Christ their head, and reign with him as kings and priests for ever.[23]
A BRIEF CHARACTER OF MR. JOHN BUNYAN.
He appeared in countenance to be of a stern and rough temper; but in his conversation mild and affable, not given to loquacity or much discourse in company, unless some urgent occasion required it; observing never to boast of himself, or his parts, but rather seem low in his own eyes, and submit himself to the judgment of others; abhorring lying and swearing, being just in all that lay in his power to his word, not seeming to revenge injuries, loving to reconcile differences, and make friendship with all; he had a sharp quick eye, accomplished with an excellent discerning of persons, being of good judgment and quick wit. As for his person, he was tall of stature, strong-boned, though not corpulent, somewhat of a ruddy face, with sparkling eyes, wearing his hair on his upper lip, after the old British fashion; his hair reddish, but in his latter days, time had sprinkled it with grey; his nose well-set, but not declining or bending, and his mouth moderate large; his forehead something high, and his habit always plain and modest. And thus have we impartially described the internal and external parts of a person, whose death hath been much regretted; a person who had tried the smiles and frowns of time; not puffed up in prosperity, nor shaken in adversity, always holding the golden mean.
In him at once did three great worthies shine,
Historian, poet, and a choice divine;
Then let him rest in undisturbed dust,
Until the resurrection of the just.
POSTSCRIPT.
In this his pilgrimage, God blessed him with four children, one of which, named Mary, was blind, and died some years before; his other children are Thomas, Joseph, and Sarah; and his wife Elizabeth, having lived to see him overcome his labour and sorrow, and pass from this life to receive the reward of his works, long survived him not, but in 1692 she died; to follow her faithful pilgrim from this world to the other, whither he was gone before her; while his works, which consist of sixty books, remain for the edifying of the reader, and the praise of the author. Vale.
***
MR. JOHN BUNYAN’S DYING SAYINGS.
OF SIN.
Sin is the great block and bar to our happiness, the procurer of all miseries to man, both here and hereafter: take away sin and nothing can hurt us: for death, temporal, spiritual, and eternal, is the wages of it.
Sin, and man for sin, is the object of the wrath of God. How dreadful, therefore, must his case be who continues in sin! For who can bear or grapple with the wrath of God?
No sin against God can be little, because it is against the great God of heaven and earth; but if the sinner can find out a little God, it may be easy to find out little sins.
Sin turns all God’s grace into wantonness; it is the dare of his justice, the rape of his mercy, the jeer of his patience, the slight of his power, and the contempt of his love.[24]
Take heed of giving thyself liberty of committing one sin, for that will lead thee to another; till, by an ill custom, it become natural.
To begin a sin, is to lay a foundation for a continuance; this continuance is the mother of custom, and impudence at last the issue.
The death of Christ giveth us the best discovery of ourselves, in what condition we were, in that nothing could help us but that; and the most clear discovery of the dreadful nature of our sins. For if sin be so dreadful a thing as to wring the heart of the Son of God, how shall a poor wretched sinner be able to bear it?
OF AFFLICTION.
Nothing can render affliction so insupportable as the load of sin: would you, therefore, be fitted for afflictions, be sure to get the burden of your sins laid aside, and then what afflictions soever you may meet with will be very easy to you.
If thou canst hear and bear the rod of affliction which God shall lay upon thee, remember this lesson—thou art beaten that thou mayest be better.
The Lord useth his flail of tribulation to separate the chaff from the wheat.
The school of the cross is the school of light; it discovers the world’s vanity, baseness, and wickedness, and lets us see more of God’s mind. Out of dark affliction comes a spiritual light.
In times of affliction we commonly meet with the sweetest experiences of the love of God.
Did we heartily renounce the pleasures of this world, we should be very little troubled for our afflictions; that which renders an afflicted state so insupportable to many is because they are too much addicted to the pleasures of this life, and so cannot endure that which makes a separation between them.
OF REPENTANCE AND COMING TO CHRIST.
The end of affliction is the discovery of sin, and of that to bring us to a Saviour. Let us therefore, with the prodigal, return unto him, and we shall find ease and rest.
A repenting penitent, though formerly as bad as the worst of men, may, by grace, become as good as the best.
To be truly sensible of sin is to sorrow for displeasing of God; to be afflicted that he is displeased by us more than that he is displeased with us.
Your intentions to repentance, and the neglect of that soul-saving duty, will rise up in judgment against you.
Repentance carries with it a Divine rhetoric, and persuades Christ to forgive multitudes of sins committed against him.
Say not with thyself, To-morrow I will repent; for it is thy duty to do it daily.
The gospel of grace and salvation is above all doctrines the most dangerous, if it be received in word only by graceless men; if it be not attended with a sensible need of a Saviour, and bring them to him. For such men as have only the notion of it, are of all men most miserable; for by reason of their knowing more than heathens, this shall only be their final portion, that they shall have greater stripes.
OF PRAYER.
Before you enter into prayer, ask thy soul these questions—1. To what end, O my soul, art thou retired into this place? Art thou not come to discourse the Lord in prayer? Is he present; will he hear thee? Is he merciful; will he help thee? Is thy business slight; is it not concerning the welfare of thy soul? What words wilt thou use to move him to compassion?
To make thy preparation complete, consider that thou art but dust and ashes, and he the great God and Father of our Lord Jesus Christ, that clothes himself with light as with a garment; that thou art a vile sinner, he a holy God; that thou art but a poor crawling worm, he the omnipotent Creator.
In all your prayers forget not to thank the Lord for his mercies.
When thou prayest, rather let thy hearts be without words, than thy words without a heart.
Prayer will make a man cease from sin, or sin will entice a man to cease from prayer.
The spirit of prayer is more precious than treasures of gold and silver.
Pray often, for prayer is a shield to the soul, a sacrifice to God, and a scourge for Satan.
OF THE LORD’S DAY, SERMONS, AND WEEK DAYS.
Have a special care to sanctify the Lord’s day; for as thou keepest it, so it will be with thee all the week long.
Make the Lord’s day the market for thy soul; let the whole day be spent in prayer, repetitions, or meditations; lay aside the affairs of the other part of the week; let thy sermon thou hast heard be converted into prayer: Shall God allow thee six days, and wilt not thou afford him one?
In the church, be careful to serve God; for thou art in his eyes, and not in man’s.
Thou mayest hear sermons often, and do well in practicing what thou hearest; but thou must not expect to be told thee in a pulpit all that thou oughtest to do, but be studious in searching the Scriptures, and reading good books; what thou hearest may be forgotten, but what thou readest may better be retained.
Forsake not the public worship of God, lest God forsake thee, not only in public, but in private.
In the week days, when thou risest in the morning, consider, 1. Thou must die. 2. Thou mayest die that minute. 3. What will become of thy soul. Pray often. At night consider, 1. What sins thou hast committed. 2. How often thou hast prayed. 3. What hath thy mind been bent upon. 4. What hath been thy dealing. 5. What thy conversation. 6. If thou callest to mind the errors of the day, sleep not without a confession to God, and a hope of pardon. Thus every morning and evening make up thy accounts with Almighty God, and thy reckoning will be the less at last.
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.
50. Just thus it is we suffer here
For him a little pain,
Who, when he doth again appear,
Will with him let us reign.
51. If all must either die for sin
A death that’s natural;
Or else for Christ, ’tis best with him
Who for the last doth fall.
52. Who now dare say we throw away
Our goods or liberty,
When God’s most holy Word doth say
We gain thus much thereby?
53. Hark yet again, you carnal men,
And hear what I shall say
In your own dialect, and then
I’ll you no longer stay.
54. You talk sometimes of valour much,
And count such bravely mann’d,
That will not stick to have a touch
With any in the land.
55. If these be worth commending then,
That vainly show their might,
How dare you blame those holy men
That in God’s quarrel fight?
56. Though you dare crack a coward’s crown,
Or quarrel for a pin,
You dare not on the wicked frown,
Nor speak against their sin.
57. For all your spirits are so stout,
For matters that are vain;
Yet sin besets you round about,
You are in Satan’s chain.
58. You dare not for the truth engage,
You quake at prisonment;
You dare not make the tree your stage
For Christ, that King, potent.
59. Know then, true valour there doth dwell
Where men engage for God,
Against the devil, death, and hell,
And bear the wicked’s rod.
60. These be the men that God doth count
Of high and noble mind;
These be the men that do surmount
What you in nature find.
61. First they do conquer their own hearts,
All worldly fears, and then
Also the devil’s fiery darts,
And persecuting men.
62. They conquer when they thus do fall,
They kill when they do die:
They overcome then most of all,
And get the victory.
63. The worldling understands not this,
’Tis clear out of his sight;
Therefore he counts this world his bliss,
And doth our glory slight.
64. The lubber knows not how to spring
The nimble footman’s stage;
Neither can owls or jackdaws sing
If they were in the cage.
65. The swine doth not the pearls regard,
But them doth slight for grains,
Though the wise merchant labours hard
For them with greatest pains.
66. Consider man what I have said,
And judge of things aright;
When all men’s cards are fully played,
Whose will abide the light?
67. Will those, who have us hither cast?
Or they who do us scorn?
Or those who do our houses waste?
Or us, who this have borne?
68. And let us count those things the best
That best will prove at last;
And count such men the only blest,
That do such things hold fast.
69. And what though they us dear do cost,
Yet let us buy them so;
We shall not count our labour lost
When we see others’ woe.
70. And let saints be no longer blam’d
By carnal policy;
But let the wicked be asham’d
Of their malignity.