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+The Project Gutenberg eBook, Miscellanous Pieces, by John Bunyan
+
+
+This eBook is for the use of anyone anywhere in the United States and most
+other parts of the world at no cost and with almost no restrictions 
+whatsoever.  You may copy it, give it away or re-use it under the terms of
+the Project Gutenberg License included with this eBook or online at 
+www.gutenberg.org.  If you are not located in the United States, you'll have
+to check the laws of the country where you are located before using this ebook.
+
+
+
+
+Title: Miscellanous Pieces
+
+
+Author: John Bunyan
+
+
+
+Release Date: April 29, 2015  [eBook #3613]
+[This file was first posted on June 15, 2001]
+
+Language: English
+
+Character set encoding: UTF-8
+
+
+***START OF THE PROJECT GUTENBERG EBOOK MISCELLANOUS PIECES***
+
+
+Transcribed from the 1845 Thomas Nelson “Works of the Puritan Divines
+(Bunyan)” edition by David Price, email ccx074@pglaf.org
+
+                  [Picture: Bunyan’s cottage at Elstow]
+
+
+
+
+
+                           MISCELLANEOUS PIECES
+
+
+CONTENTS
+
+                                        Page
+Of the Trinity and a Christian           245
+Of the Law and a Christian               251
+Bunyan’s Last Sermon                     257
+Bunyan’s Dying Sayings                   267
+
+
+
+
+OF THE
+TRINITY AND A CHRISTIAN.
+
+
+ _How a young or shaken Christian should demean himself under the weighty
+  thoughts of the Doctrine of the Trinity or Plurality of Persons in the
+                            eternal Godhead_.
+
+THE reason why I say a _young_ or _shaken_ Christian, is, because some
+that are not young, but of an ancient standing, may not only be assaulted
+with violent temptations concerning gospel-principles, but a second time
+may become a child, a babe, a shallow man, in the things of God:
+especially, either when by backsliding he hath provoked God to leave him,
+or when some new, unexpected, and (as to present strength) over weighty
+objection doth fall upon the spirit, by means of which great shakings of
+mind do commonly attend such a soul in the most weighty matters of the
+concerns of faith, of which this is one that I have supposed in the
+above-mentioned question: Wherefore passing other things, I will come
+directly to that, and briefly propose some helps to a soul in such a
+case.
+
+I.  The first preparative.
+
+_First_, Then, be sure thou keep close to the Word of God for that is the
+revelation of the mind and will of God, both as to the truth of what is
+either in himself or ways, and also as to what he requireth and expecteth
+of thee, either concerning faith in, or obedience to, what he hath so
+revealed.  Now for thy better performing of this, I shall give thee in
+brief these following directions.
+
+1.  Suffer thyself, by the authority of the Word, to be persuaded that
+the Scripture indeed is the Word of God the Scriptures of truth, the
+words of the Holy One; and that they therefore must be every one true,
+pure, and for ever settled in heaven.
+
+2.  Conclude therefore from the former doctrine, that that God whose
+words they are, is able to make a reconciliation and most sweet and
+harmonious agreement with all the sayings therein, how obscure, cross,
+dark, and contradictory soever they seem to thee.  To understand all
+mysteries, to have all knowledge, to be able to comprehend with all
+saints, is a great work; enough to crush the spirit, and to stretch the
+strings of the most capacious, widened soul that breatheth on this side
+glory, be they notwithstanding exceedingly enlarged by revelation.  Paul,
+when he was caught up to heaven, saw that which was unlawful, because
+impossible, for man to utter.  And saith Christ to the reasoning
+Pharisee, “If I have told you earthly things, and ye believe not, how
+shall you believe if I tell you of heavenly things?”  It is great
+lewdness, and also insufferable arrogancy, to come to the Word of God, as
+conceiting already that whatever thou readest must either by thee be
+understood, or of itself fall to the ground as a senseless error.  But
+God is wiser than man, wherefore fear thou him, and tremble at his word,
+saying still, with godly suspicion of thine own infirmity, What I see
+not, teach thou me; and, Thou art God only wise; but as for me, I am as a
+beast before thee.
+
+3.  Take heed of taking a part of the Word only, lest thou thereby go
+away with the truth as mangled in pieces.  For instance, where thou
+readest, “The Lord our God is one Lord,” there take heed that thou dost
+not thence conclude, then there are not three persons in the Godhead:
+when thou readest of “the Father, the Son, and the Holy Spirit,” then
+take heed of concluding there must therefore either be three Gods, or
+else that Jesus Christ and the Holy Ghost are not true God, but the
+Father only.  Wherefore to help thee here, observe,
+
+II.  The second preparative.
+
+1.  That the Christian religion requireth credit concerning every
+doctrine contained in the Word; credit, I say, according to the true
+relation of every sentence that the Holy Ghost hath revealed for the
+asserting, maintaining, or vindicating that same truth.
+
+2.  And therefore, hence it is that a Christian is not called a doer, a
+reasoner, an objector, and perverse disputer, but a believer.  Be thou an
+example to “the believers;” and, “believers” were “added to the church,”
+&c.
+
+3.  Therefore, know again, that the Word, if it saith and expresseth that
+this or that is so and so, as to the matter in hand, thou art bound and
+obliged, both by the name, profession, and the truth, unto which thou
+hast joined thyself, to assent to, confess, and acknowledge the same,
+even then when thy carnal reason will not stoop thereto.  “Righteous art
+thou, O God,” saith Jeremiah, “yet let me plead with thee; Wherefore do
+the wicked live?”  Mark, first he acknowledgeth that God’s way with the
+wicked is just and right, even then when yet he could not see the reason
+of his actions and dispensations towards them.  The same reason is good
+as to our present case: and hence it is that the apostle saith, the
+spiritual armour of Christians should be much exercised against those
+high towering and self-exalting imaginations, that within our own bosoms
+do exalt themselves against the knowledge of God; that every thought or
+carnal reasoning may be not only taken, but brought a captive into
+obedience to Christ; that is, be made to stoop to the Word of God, and to
+give way and place to the doctrine therein contained, how cross soever
+our thoughts and the Word lie to each other.  And it is observable that
+he here saith, “they exalt themselves against the knowledge of God;”
+which cannot be understood, that our carnal, natural reason doth exalt
+itself against an eternal deity, simply considered; for that nature
+itself doth gather from the very things that are made, even his eternal
+power and Godhead: it must be then that they exalt themselves against
+that God as thus and thus revealed in the Word, to wit, against the
+knowledge of one God, consisting of three persons, Father, Son, and
+Spirit; for this is the doctrine of the Scriptures of truth: and
+therefore it is observable these thoughts must be brought captive, and be
+made subject in particular to the Lord Jesus Christ, as to the second
+person in the Godhead: for the Father is ever acknowledged by all that
+profess the least of religion; but the Son is that stumbling-stone and
+rock of offence, against which thousands dash themselves in pieces;
+though in him are hid all the treasures of wisdom and knowledge, and in
+him dwells the fulness of the Godhead bodily.
+
+
+
+
+OF THE
+LAW AND A CHRISTIAN.
+
+
+THE law was given twice upon Mount Sinai, but the appearance of the Lord,
+when he gave it the second time, was wonderfully different from that of
+his, when at the first he delivered it to Israel.
+
+1.  When he gave it the first time, he caused his terror and severity to
+appear before Moses, to the shaking of his soul and the dismaying of
+Israel; but when he gave it the second time, he caused all his goodness
+to pass before Moses, to the comfort of his conscience and the bowing of
+his heart.
+
+2.  When he gave it the first time, it was with thunderings and
+lightnings, with blackness and darkness, with flame and smoke, and a
+tearing sound of the trumpet; but when he gave it the second time, it was
+with a proclamation of his name to be merciful, gracious, long-suffering,
+and abundant in goodness and truth, keeping mercy for thousands,
+forgiving iniquity, transgressions, and sins.
+
+3.  When he gave it the first time, Moses was called to go up to receive
+it through the fire, which made him exceedingly fear and quake: but when
+he went to receive it the second time, he was laid in a clift of the
+rock.
+
+4.  From all which I gather, that, though as to the matter of the law,
+both as to its being given the first time and the second, it binds the
+unbeliever under the pains of eternal damnation (if he close not with
+Christ by faith); yet as to the manner of its giving at these two times,
+I think the first doth more principally intend its force as a covenant of
+works, not at all respecting the Lord Jesus; but this second time not (at
+least in the manner of its being given) respecting such a covenant, but
+rather as a rule or directory to those who already are found in the clift
+of the rock Christ; for the saint himself, though he be without law to
+God, as it is considered the first or old covenant, yet even he is not
+without law to him as considered under grace; not without law to God, but
+under the law to Christ.
+
+5.  Though, therefore, it be sad with the unbeliever, because he only and
+wholly standeth under the law as it is given in fire, in smoke, in
+blackness, and darkness, and thunder; all which threaten him with eternal
+ruin if he fulfil not the utmost tittle thereof; yet the believer stands
+to the law under no such consideration, neither is he so at all to hear
+or regard it, for he is now removed from thence to the blessed mountain
+of Zion—to grace and forgiveness of sins; he is now, I say, by faith in
+the Lord Jesus, shrouded under so perfect and blessed a righteousness,
+that this thundering law of Mount Sinai cannot find the least fault or
+diminution therein, but rather approveth and alloweth thereof, either
+when or wherever it find it.  This is called the righteousness of God
+without the law, and also said to be witnessed by both the law and the
+prophets; even the righteousness of God, which is by faith in Jesus
+Christ unto all and upon all them that believe; for there is no
+difference.
+
+6.  Wherefore, whenever thou who believest in Jesus, dost hear the law in
+its thundering and lightning fits, as if it would burn up heaven and
+earth, then say thou, I am freed from this law, these thunderings have
+nothing to do with my soul; nay, even this law, while it thus thunders
+and roars, it doth both allow and approve of my righteousness.  I know
+that Hagar would sometimes be domineering and high, even in Sarah’s
+house, and against her; but this she is not to be suffered to do, nay,
+though Sarah herself be barren; wherefore, serve it also as Sarah served
+her, and expel her out from thy house.  My meaning is, when this law with
+its thundering threatenings doth attempt to lay hold on thy conscience,
+shut it out with a promise of grace; cry, The inn is taken up already;
+the Lord Jesus is here entertained, and here is no room for the law.
+Indeed, if it will be content with being my informer, and so lovingly
+leave off to judge me, I will be content, it shall be in my sight, I will
+also delight therein; but otherwise, I being now made upright without it,
+and that too with that righteousness which this law speaks well of and
+approveth, I may not, will not, cannot dare not make it my Saviour and
+judge, nor suffer it to set up its government in my conscience; for by so
+doing, I fall from grace, and Christ Jesus doth profit me nothing.
+
+7.  Thus, therefore, the soul that is married to him that is raised up
+from the dead, both may and ought to deal with this law of God; yea, it
+doth greatly dishonour its Lord and refuse its gospel privileges, if it
+at any time otherwise doth, whatever it seeth or feels.  “The law hath
+power over the wife so long as her husband liveth, but if her husband be
+dead she is freed from that law; so that she is no adulteress though she
+be married to another man.”  Indeed, so long as thou art alive to sin,
+and to thy righteousness which is of the law, so long thou hast them for
+thy husband, and they must reign over thee; but when once they are become
+dead unto thee—as they then most certainly will when thou closest with
+the Lord Jesus Christ—then, I say, thy former husbands have no more to
+meddle with thee; thou art freed from their law.  Set the case: A woman
+be cast into prison for a debt of hundreds of pounds; if after this she
+marry, yea, though while she is in the jailor’s hand, in the same day
+that she is joined to her husband, her debt is all become his; yea, and
+the law also that arrested and imprisoned this woman, as freely tells
+her, go: she is freed, saith Paul, from that; and so saith the law of
+this land.
+
+The sum, then, of what hath been said is this—The Christian hath now
+nothing to do with the law, as it thundereth and burneth on Sinai, or as
+it bindeth the conscience to wrath and the displeasure of God for sin;
+for from its thus appearing, it is freed by faith in Christ.  Yet it is
+to have regard thereto, and is to count it holy, just, and good; which,
+that it may do, it is always, whenever it seeth or regards it, to
+remember that he who giveth it to us “is merciful, gracious,
+long-suffering, and abundant in goodness and truth,” &c.
+
+
+
+
+BUNYAN’S LAST SERMON:
+PREACHED JULY 1688.
+
+
+     “_Which were born_, _not of blood_, _nor of the will of the flesh_,
+             _nor of the will of man_, _but of God_;” John i. 13.
+
+THE words have a dependence on what goes before, and therefore I must
+direct you to them for the right understanding of it.  You have it
+thus,—“He came to his own, but his own received him not; but as many as
+received him, to them gave he power to become the sons of God, even to
+them which believe on his name; which were born, not of blood, nor of the
+will of the flesh, but of God.”  In the words before, you have two
+things—
+
+_First_, Some of his own rejecting him when he offered himself to them.
+
+_Secondly_, Others of his own receiving him, and making him welcome.
+Those that reject him he also passes by; but those that receive him, he
+gives them power to become the sons of God.  Now, lest any one should
+look upon it as good luck or fortune, says he, “They were born, not of
+blood, nor of the will of the flesh, nor of the will of man, but of God.”
+They that did not receive him, they were only born of flesh and blood;
+but those that receive him, they have God to their father, they receive
+the doctrine of Christ with a vehement desire.
+
+_First_, I will shew you what he means by “blood.”  They that believe are
+born to it, as an heir is to an inheritance; they are born of God; not of
+flesh, nor of the will of man, but of God; not of blood—that is, not by
+generation; not born to the kingdom of heaven by the flesh; not because I
+am the son of a godly man or woman.  That is meant by blood, Acts xvii.
+26, “He has made of one blood all nations.”  But when he says here, “not
+of blood,” he rejects all carnal privileges they did boast of.  They
+boasted they were Abraham’s seed.  No, no, says he, it is not of blood;
+think not to say you have Abraham to your father, you must be born of God
+if you go to the kingdom of heaven.
+
+_Secondly_, “Nor of the will of the flesh.”  What must we understand by
+that?
+
+It is taken for those vehement inclinations that are in man to all manner
+of looseness, fulfilling the desires of the flesh.  That must not be
+understood here; men are made the children of God by fulfilling their
+lustful desires; it must be understood here in the best sense.  There is
+not only in carnal men a will to be vile, but there is in them a will to
+be saved also—a will to go to heaven also.  But this it will not do, it
+will not privilege a man in the things of the kingdom of God.  Natural
+desires after the things of another world, they are not an argument to
+prove a man shall go to heaven whenever he dies.  I am not a free willer,
+I do abhor it; yet there is not the wickedest man but he desires some
+time or other to be saved.  He will read some time or other, or, it may
+be, pray; but this will not do—“It is not in him that wills, nor in him
+that runs, but in God that shews mercy;” there is willing and running,
+and yet to no purpose; Rom. ix. 16, “Israel, which followed after the law
+of righteousness, have not obtained it.”  Here I do not understand as if
+the apostle had denied a virtuous course of life to be the way to heaven,
+but that a man without grace, though he have natural gifts, yet he shall
+not obtain privilege to go to heaven, and be the son of God.  Though a
+man without grace may have a will to be saved, yet he cannot have that
+will God’s way.  Nature, it cannot know anything but the things of
+nature; the things of God knows no man but by the Spirit of God; unless
+the Spirit of God be in you, it will leave you on this side the gates of
+heaven—“Not of blood, nor of the will of the flesh, nor of the will of
+man, but of God.”  It may be some may have a will, a desire that Ishmael
+may be saved; know this, it will not save thy child.  If it were our
+will, I would have you all go to heaven.  How many are there in the world
+that pray for their children, and cry for them, and ready to die; and
+this will not do?  God’s will is the rule of all; it is only through
+Jesus Christ, “which were born, not of flesh, nor of the will of man, but
+of God.”  Now I come to the doctrine.
+
+Men that believe in Jesus Christ to the effectual receiving of Jesus
+Christ, they are born to it.  He does not say they _shall_ be born to it,
+but they _are_ born to it; born of God, unto God, and the things of God,
+before they receive God to eternal salvation.  “Except a man be born
+again, he cannot see the kingdom of God.”  Now unless he be born of God,
+he cannot see it.  Suppose the kingdom of God be what it will, he cannot
+see it before he be begotten of God; suppose it be the Gospel, he cannot
+see it before he be brought into a state of regeneration; believing is
+the consequence of the new birth, “not of blood, nor of the will of man,
+but of God.”
+
+_First_, I will give you a clear description of it under one similitude
+or two.  A child, before it be born into the world, is in the dark
+dungeon of its mother’s womb; so a child of God, before he be born again,
+is in the dark dungeon of sin, sees nothing of the kingdom of God,
+therefore it is called a new birth; the same soul has love one way in its
+carnal condition, another way when it is born again.
+
+_Secondly_, As it is compared to a birth, resembling a child in his
+mother’s womb, so it is compared to a man being raised out of the grave;
+and to be born again is to be raised out of the grave of sin—“Awake, thou
+that sleepest, and arise from the dead, and Christ shall give thee life.”
+To be raised from the grave of sin is to be begotten and born; Rev. i. 5.
+There is a famous instance of Christ—“He is the first-begotten from the
+dead, he is the first-born from the dead;” unto which our regeneration
+alludeth,—that is, if you be born again by seeking those things that are
+above, then there is a similitude betwixt Christ’s resurrection and the
+new birth; which were born, which were restored out of this dark world,
+and translated out of the kingdom of this dark world into the kingdom of
+his dear Son, and made us live a new life; this is to be born again; and
+he that is delivered from the mother’s womb, it is the help of the
+mother; so he that is born of God, it is by the Spirit of God.  I must
+give you a few consequences of new birth.
+
+First of all, a child, you know, is incident to cry as soon as it comes
+into the world; for if there be no noise, they say it is dead.  You that
+are born of God, and Christians, if you be not criers, there is no
+spiritual life in you; if you be born of God, you are crying ones; as
+soon as he has raised you out of the dark dungeon of sin, you cannot but
+cry to God, What must I do to be saved?  As soon as ever God had touched
+the jailor, he cries out, “Men and brethren, what must I do to be saved?”
+Oh! how many prayerless professors are there in London that never pray?
+Coffee-houses will not let you pray, trades will not let you pray,
+looking-glasses will not let you pray; but if you were born of God, you
+would.
+
+_Secondly_, It is not only natural for a child to cry, but it must crave
+the breast, it cannot live without the breast; therefore Peter makes it
+the true trial of a new-born babe; the new-born babe desires the sincere
+milk of the Word, that he may grow thereby.  If you be born of God, make
+it manifest by desiring the breast of God.  Do you long for the milk of
+promises?  A man lives one way when he is in the world, another way when
+he is brought unto Jesus Christ; Isa. lxvi., “They shall suck, and be
+satisfied.”  If you be born again, there is no satisfaction till you get
+the milk of God’s word into your souls; Isa. lxvi. 11, “To suck, and be
+satisfied with the breasts of consolation.”  O what is a promise to a
+carnal man; a whorehouse, it may be, is more sweet to him; but if you be
+born again, you cannot live without the milk of God’s word.  What is a
+woman’s breast to a horse?  But what is it to a child?  There is its
+comfort night and day, there is its succour night and day.  O how loath
+is he it should be taken from him.  Minding heavenly things, says a
+carnal man, is but vanity; but to a child of God, there is his comfort.
+
+_Thirdly_, A child that is newly born, if it have not other comforts to
+keep it warm than it had in its mother’s womb, it dies.  It must have
+something got for its succour; so Christ had swaddling clothes prepared
+for him; so those that are born again, they must have some promise of
+Christ to keep them alive.  Those that are in a carnal state, they warm
+themselves with other things; but those that are born again, they cannot
+live without some promise of Christ to keep them alive, as he did to the
+poor infant in Ezekiel xvii., “I covered thee with embroidered gold.”
+And when women are with child, what fine things will they prepare for
+their child!  O but what fine things has Christ prepared to wrap all in
+that are born again!  O what wrappings of gold has Christ prepared for
+all that are born again!  Women will dress their children, that every one
+may see them how fine they are; so he in Ezekiel xvi. 11—“I decked thee
+also with ornaments, and I also put bracelets upon thine hands, and a
+chain on thy neck.  And I put a jewel on thy forehead, and ear-rings in
+thine ears, and a beautiful crown upon thine head;” and, says he in the
+13th verse, “thou didst prosper to a kingdom.”  This is to set out
+nothing in the world but the righteousness of Christ, and the graces of
+the Spirit, without which a new-born babe cannot live, unless he have the
+golden righteousness of Christ.
+
+_Fourthly_, A child when it is in its mother’s lap, the mother takes
+great delight to have that which will he for its comfort; so it is with
+God’s children, they shall he kept on his knee; Isaiah lxvi. 11, “They
+shall stick and be satisfied with the breasts of her consolation.”  Ver.
+13, “As one whom his mother comforteth, so will I comfort you.”  There is
+a similitude in these things that nobody knows of but those that are born
+again.
+
+_Fifthly_, There is usually some similitude betwixt the father and the
+child; it may be the child looks like its father; so those that are born
+again, they have a new similitude, they have the image of Jesus Christ
+(Gal. iv.), every one that is born of God has something of the features
+of heaven upon him.  Men love those children that are likest them most
+usually; so does God his children; therefore they are called the children
+of God.  But others do not look like him, therefore they are called
+Sodomites.  Christ describes children of the devil by their features; the
+children of the devil, his works they will do; all works of
+unrighteousness, they are the devil’s works.  If you are earthly, you
+have borne the image of the earthly; if heavenly, you have borne the
+image of the heavenly.
+
+_Sixthly_, When a man has a child, he trains him up to his own liking, he
+learns the custom of his father’s house; so are those that are born of
+God; they have learned the custom of the true church of God, there they
+learn to cry, My Father and my God; they are brought up in God’s house,
+they learn the method and form of God’s house for regulating their lives
+in this world.
+
+_Seventhly_, Children, it is natural for them to depend upon their father
+for what they want.  If they want a pair of shoes, they go and tell him;
+if they want bread, they go and tell him; so should the children of God
+do.  Do you want spiritual bread? go tell God of it.  Do you want
+strength of grace? ask it of God.  Do you want strength against Satan’s
+temptations? go and tell God of it.  When the devil tempts you, run home
+and tell your heavenly Father; go pour out your complaints to God.  This
+is natural to children; if any wrong them, they go and tell their father;
+so do those that are born of God, when they meet with temptations, go and
+tell God of them.
+
+The first use is this, to make a strict inquiry whether you be born of
+God or not.  Examine by those things I laid down before of a child of
+nature and a child of grace.  Are you brought out of the dark dungeon of
+this world into Christ? have you learned to cry, My Father? Jer. iii. 16,
+“And I said, Thou shalt call me thy Father.”  All God’s children are
+criers.  Can you be quiet without you have a bellyful of the milk of
+God’s word?  Can you be satisfied without you have peace with God?  Pray
+you consider it, and be serious with yourselves.  If you have not these
+marks, you will fall short of the kingdom of God, you shall never have an
+interest there; there is no intruding.  They will say, “Lord, Lord, open
+to us; and he will say, I know you not.”  No child of God, no heavenly
+inheritance.  We sometimes give something to those that are not our
+children, but not our lands.  O do not flatter yourselves with a portion
+among the sons, unless you live like sons.  When we see a king’s son play
+with a beggar, this is unbecoming; so if you be the king’s children, live
+like the king’s children.  If you be risen with Christ, set your
+affections on things above, and not on things below.  When you come
+together, talk of what your Father promised you; you should all love your
+Father’s will, and be content and pleased with the exercises you meet
+with in the world.  If you are the children of God, live together
+lovingly.  If the world quarrel with you, it is no matter; but it is sad
+if you quarrel together.  If this be amongst you, it is a sign of
+ill-breeding, it is not according to rules you have in the Word of God.
+Dost thou see a soul that has the image of God in him?  Love him, love
+him; say, This man and I must go to heaven one day.  Serve one another,
+do good for one another; and if any wrong you, pray to God to right you,
+and love the brotherhood.
+
+_Lastly_, If you be the children of God, learn that lesson: “Gird up the
+loins of your mind as obedient children, not fashioning yourselves
+according to your former conversation; but be ye holy in all manner of
+conversation.”  Consider that the holy God is your father, and let this
+oblige you to live like the children of God, that you may look your
+Father in the face with comfort another day.
+
+
+
+
+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 and
+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.
+
+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 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, so that nothing could help us but that; and the most
+clear discovery of the dreadful nature of our sins.  For if sin be such a
+dreadful 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 heavy 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 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 mayst 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 the Saviour; let us therefore, with the prodigal, return unto him, and
+we shall find ease and rest.
+
+A returning penitent, though formerly 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 to thyself, to-morrow I will repent; for it is thy duty to do it
+daily.
+
+The gospel of grace and salvation is above all doctrine 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 only as have 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 come to
+converse with 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, Father of our Lord Jesus Christ, _that
+clothes himself with light as with a garment_; that thou art a vile
+sinner, and he a holy God; that thou art but a poor crawling worm, and he
+the omnipotent Creator.
+
+In all your prayers, forget not to thank the Lord for his mercies.
+
+When thou prayest, rather let thy heart be without _words_ than thy words
+without _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 thousands 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-DAYS, SERMONS, AND WEEK-DAYS.
+
+
+Have a special care to sanctify the Lord’s-day; for as thou keepest it,
+so will it 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 parts of the week; let the sermon thou hast heard be converted into
+_prayer_: shall God allow thee six days, and wilt thou not afford him
+one?
+
+In the church, be careful to serve God; for thou art in his eyes, and not
+in man’s.
+
+Thou mayst hear sermons often, and do well in practising what thou
+hearest; but thou must not expect to be told in a pulpit all that thou
+oughtest to do, but be studious in reading the Scriptures, and other 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.
+
+On the week-day, when thou risest in the morning, consider, 1.  Thou must
+die; 2.  Thou mayst 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
+account 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 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 life 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.
+
+
+
+ON SUFFERING.
+
+
+It is not every suffering that makes a man 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 against God’s enemy, sin.  Sin in doctrine, sin in worship, sin in
+life, and sin in conversation.
+
+Neither 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 the whole world.
+
+I have often thought that the best of Christians are found in the worst
+times: and I have thought again, that one reason why we are not 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 out of 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 a greater
+influence for the taking off our hearts from vanities, and for the
+begetting in us desires for holiness.
+
+O! sinner, what a condition wilt thou fall into when thou departest the
+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 the other; 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.  The trial we are to have before God is of
+_otherwise_ importance; 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 mountains and hills to fall upon them, to cover them from the
+sight of their judge; let us, therefore, in time be _posing_ 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 imbitter;
+with everything to sweeten it.
+
+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 for 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 the 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
+anti-Christian 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
+fruit 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.
+
+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 no 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.
+
+
+
+
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+<title>Miscellanous Pieces, by John Bunyan</title>
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+
+The Project Gutenberg eBook, Miscellanous Pieces, by John Bunyan
+
+
+This eBook is for the use of anyone anywhere in the United States and most
+other parts of the world at no cost and with almost no restrictions 
+whatsoever.  You may copy it, give it away or re-use it under the terms of
+the Project Gutenberg License included with this eBook or online at 
+www.gutenberg.org.  If you are not located in the United States, you'll have
+to check the laws of the country where you are located before using this ebook.
+
+
+
+
+Title: Miscellanous Pieces
+
+
+Author: John Bunyan
+
+
+
+Release Date: April 29, 2015  [eBook #3613]
+[This file was first posted on June 15, 2001]
+
+Language: English
+
+Character set encoding: ISO-646-US (US-ASCII)
+
+
+***START OF THE PROJECT GUTENBERG EBOOK MISCELLANOUS PIECES***
+</pre>
+<p>Transcribed from the 1845 Thomas Nelson &ldquo;Works of the
+Puritan Divines (Bunyan)&rdquo; edition by David Price, email
+ccx074@pglaf.org</p>
+<p style="text-align: center">
+<a href="images/tpb.jpg">
+<img alt=
+"Bunyan&rsquo;s cottage at Elstow"
+title=
+"Bunyan&rsquo;s cottage at Elstow"
+ src="images/tps.jpg" />
+</a></p>
+<h1>MISCELLANEOUS PIECES</h1>
+<h2>CONTENTS</h2>
+<table>
+<tr>
+<td><p>&nbsp;</p>
+</td>
+<td><p style="text-align: right">Page</p>
+</td>
+</tr>
+<tr>
+<td><p>Of the Trinity and a Christian</p>
+</td>
+<td><p style="text-align: right"><span class="indexpageno"><a
+href="#page245">245</a></span></p>
+</td>
+</tr>
+<tr>
+<td><p>Of the Law and a Christian</p>
+</td>
+<td><p style="text-align: right"><span class="indexpageno"><a
+href="#page251">251</a></span></p>
+</td>
+</tr>
+<tr>
+<td><p>Bunyan&rsquo;s Last Sermon</p>
+</td>
+<td><p style="text-align: right"><span class="indexpageno"><a
+href="#page257">257</a></span></p>
+</td>
+</tr>
+<tr>
+<td><p>Bunyan&rsquo;s Dying Sayings</p>
+</td>
+<td><p style="text-align: right"><span class="indexpageno"><a
+href="#page267">267</a></span></p>
+</td>
+</tr>
+</table>
+<h2><a name="page245"></a><span class="pagenum">p.
+245</span><span class="GutSmall">OF THE</span><br />
+TRINITY AND A CHRISTIAN.</h2>
+<p style="text-align: center" class="gutsumm"><i>How a young or
+shaken Christian should demean himself under the weighty thoughts
+of the Doctrine of the Trinity or Plurality of Persons in the
+eternal Godhead</i>.</p>
+<p><span class="smcap">The</span> reason why I say a <i>young</i>
+or <i>shaken</i> Christian, is, because some that are not young,
+but of an ancient standing, may not only be assaulted with
+violent temptations concerning gospel-principles, but a second
+time may become a child, a babe, a shallow man, in the things of
+God: especially, either when by backsliding he hath provoked God
+to leave him, or when some new, unexpected, and (as to present
+strength) over weighty objection doth fall upon the spirit, by
+means of which great shakings of mind do commonly attend such a
+soul in the most weighty matters of the concerns of faith, of
+which this is one that I have supposed in the above-mentioned
+question: Wherefore passing other things, I will come directly to
+that, and briefly propose some helps to a soul in such a
+case.</p>
+<p>I.&nbsp; The first preparative.</p>
+<p><i>First</i>, Then, be sure thou keep close to the Word of God
+for that is the revelation of the mind and will of God, both as
+to the truth of what is either in himself or ways, and also as to
+what he requireth and expecteth of thee, either concerning faith
+in, or obedience to, what he hath so revealed.&nbsp; Now for thy
+better performing of this, I shall give thee in brief these
+following directions.</p>
+<p>1.&nbsp; Suffer thyself, by the authority of the Word, to be
+persuaded that the Scripture indeed is the Word of God the
+Scriptures of truth, the words of the Holy One; and that they
+therefore must be every one true, pure, and for ever settled in
+heaven.</p>
+<p>2.&nbsp; Conclude therefore from the former doctrine, that
+that God whose words they are, is able to make a reconciliation
+and most sweet and harmonious agreement with all the sayings
+therein, how obscure, cross, dark, and contradictory soever they
+seem to thee.&nbsp; To understand all mysteries, to have all
+knowledge, to be able to comprehend with all saints, is a great
+work; enough to crush the spirit, and to stretch the strings of
+the most capacious, widened soul that breatheth on this side
+glory, be they notwithstanding exceedingly enlarged by
+revelation.&nbsp; Paul, when he was caught up to heaven, saw that
+which was unlawful, because impossible, for man to utter.&nbsp;
+And saith Christ to the reasoning Pharisee, &ldquo;If I have told
+you earthly things, and ye believe not, how shall you believe if
+I tell you of heavenly things?&rdquo;&nbsp; It is great lewdness,
+and also insufferable arrogancy, to come to the Word of God, as
+conceiting already that whatever thou readest must either by thee
+be understood, or of itself fall to the ground as a senseless
+error.&nbsp; But God is wiser than man, wherefore fear thou him,
+and tremble at his word, saying still, with godly suspicion of
+thine own infirmity, What I see not, teach thou me; and, Thou art
+God only wise; but as for me, I am as a beast before thee.</p>
+<p>3.&nbsp; Take heed of taking a part of the Word only, lest
+thou thereby go away with the truth as mangled in pieces.&nbsp;
+For instance, where thou readest, &ldquo;The Lord our God is one
+Lord,&rdquo; there take heed that thou dost not thence conclude,
+then there are not three persons in the Godhead: when thou
+readest of &ldquo;the Father, the Son, and the Holy
+Spirit,&rdquo; then take heed of concluding there must therefore
+either be three Gods, or else that Jesus Christ and the Holy
+Ghost are not true God, but the Father only.&nbsp; Wherefore to
+help thee here, observe,</p>
+<p>II.&nbsp; The second preparative.</p>
+<p>1.&nbsp; That the Christian religion requireth credit
+concerning every doctrine contained in the Word; credit, I say,
+according to the true relation of every sentence that the Holy
+Ghost hath revealed for the asserting, maintaining, or
+vindicating that same truth.</p>
+<p>2.&nbsp; And therefore, hence it is that a Christian is not
+called a doer, a reasoner, an objector, and perverse disputer,
+but a believer.&nbsp; Be thou an example to &ldquo;the
+believers;&rdquo; and, &ldquo;believers&rdquo; were &ldquo;added
+to the church,&rdquo; &amp;c.</p>
+<p>3.&nbsp; Therefore, know again, that the Word, if it saith and
+expresseth that this or that is so and so, as to the matter in
+hand, thou art bound and obliged, both by the name, profession,
+and the truth, unto which thou hast joined thyself, to assent to,
+confess, and acknowledge the same, even then when thy carnal
+reason will not stoop thereto.&nbsp; &ldquo;Righteous art thou, O
+God,&rdquo; saith Jeremiah, &ldquo;yet let me plead with thee;
+Wherefore do the wicked live?&rdquo;&nbsp; Mark, first he
+acknowledgeth that God&rsquo;s way with the wicked is just and
+right, even then when yet he could not see the reason of his
+actions and dispensations towards them.&nbsp; The same reason is
+good as to our present case: and hence it is that the apostle
+saith, the spiritual armour of Christians should be much
+exercised against those high towering and self-exalting
+imaginations, that within our own bosoms do exalt themselves
+against the knowledge of God; that every thought or carnal
+reasoning may be not only taken, but brought a captive into
+obedience to Christ; that is, be made to stoop to the Word of
+God, and to give way and place to the doctrine therein contained,
+how cross soever our thoughts and the Word lie to each
+other.&nbsp; And it is observable that he here saith, &ldquo;they
+exalt themselves against the knowledge of God;&rdquo; which
+cannot be understood, that our carnal, natural reason doth exalt
+itself against an eternal deity, simply considered; for that
+nature itself doth gather from the very things that are made,
+even his eternal power and Godhead: it must be then that they
+exalt themselves against that God as thus and thus revealed in
+the Word, to wit, against the knowledge of one God, consisting of
+three persons, Father, Son, and Spirit; for this is the doctrine
+of the Scriptures of truth: and therefore it is observable these
+thoughts must be brought captive, and be made subject in
+particular to the Lord Jesus Christ, as to the second person in
+the Godhead: for the Father is ever acknowledged by all that
+profess the least of religion; but the Son is that
+stumbling-stone and rock of offence, against which thousands dash
+themselves in pieces; though in him are hid all the treasures of
+wisdom and knowledge, and in him dwells the fulness of the
+Godhead bodily.</p>
+<h2><a name="page251"></a><span class="pagenum">p.
+251</span><span class="GutSmall">OF THE</span><br />
+LAW AND A CHRISTIAN.</h2>
+<p><span class="smcap">The</span> law was given twice upon Mount
+Sinai, but the appearance of the Lord, when he gave it the second
+time, was wonderfully different from that of his, when at the
+first he delivered it to Israel.</p>
+<p>1.&nbsp; When he gave it the first time, he caused his terror
+and severity to appear before Moses, to the shaking of his soul
+and the dismaying of Israel; but when he gave it the second time,
+he caused all his goodness to pass before Moses, to the comfort
+of his conscience and the bowing of his heart.</p>
+<p>2.&nbsp; When he gave it the first time, it was with
+thunderings and lightnings, with blackness and darkness, with
+flame and smoke, and a tearing sound of the trumpet; but when he
+gave it the second time, it was with a proclamation of his name
+to be merciful, gracious, long-suffering, and abundant in
+goodness and truth, keeping mercy for thousands, forgiving
+iniquity, transgressions, and sins.</p>
+<p>3.&nbsp; When he gave it the first time, Moses was called to
+go up to receive it through the fire, which made him exceedingly
+fear and quake: but when he went to receive it the second time,
+he was laid in a clift of the rock.</p>
+<p>4.&nbsp; From all which I gather, that, though as to the
+matter of the law, both as to its being given the first time and
+the second, it binds the unbeliever under the pains of eternal
+damnation (if he close not with Christ by faith); yet as to the
+manner of its giving at these two times, I think the first doth
+more principally intend its force as a covenant of works, not at
+all respecting the Lord Jesus; but this second time not (at least
+in the manner of its being given) respecting such a covenant, but
+rather as a rule or directory to those who already are found in
+the clift of the rock Christ; for the saint himself, though he be
+without law to God, as it is considered the first or old
+covenant, yet even he is not without law to him as considered
+under grace; not without law to God, but under the law to
+Christ.</p>
+<p>5.&nbsp; Though, therefore, it be sad with the unbeliever,
+because he only and wholly standeth under the law as it is given
+in fire, in smoke, in blackness, and darkness, and thunder; all
+which threaten him with eternal ruin if he fulfil not the utmost
+tittle thereof; yet the believer stands to the law under no such
+consideration, neither is he so at all to hear or regard it, for
+he is now removed from thence to the blessed mountain of
+Zion&mdash;to grace and forgiveness of sins; he is now, I say, by
+faith in the Lord Jesus, shrouded under so perfect and blessed a
+righteousness, that this thundering law of Mount Sinai cannot
+find the least fault or diminution therein, but rather approveth
+and alloweth thereof, either when or wherever it find it.&nbsp;
+This is called the righteousness of God without the law, and also
+said to be witnessed by both the law and the prophets; even the
+righteousness of God, which is by faith in Jesus Christ unto all
+and upon all them that believe; for there is no difference.</p>
+<p>6.&nbsp; Wherefore, whenever thou who believest in Jesus, dost
+hear the law in its thundering and lightning fits, as if it would
+burn up heaven and earth, then say thou, I am freed from this
+law, these thunderings have nothing to do with my soul; nay, even
+this law, while it thus thunders and roars, it doth both allow
+and approve of my righteousness.&nbsp; I know that Hagar would
+sometimes be domineering and high, even in Sarah&rsquo;s house,
+and against her; but this she is not to be suffered to do, nay,
+though Sarah herself be barren; wherefore, serve it also as Sarah
+served her, and expel her out from thy house.&nbsp; My meaning
+is, when this law with its thundering threatenings doth attempt
+to lay hold on thy conscience, shut it out with a promise of
+grace; cry, The inn is taken up already; the Lord Jesus is here
+entertained, and here is no room for the law.&nbsp; Indeed, if it
+will be content with being my informer, and so lovingly leave off
+to judge me, I will be content, it shall be in my sight, I will
+also delight therein; but otherwise, I being now made upright
+without it, and that too with that righteousness which this law
+speaks well of and approveth, I may not, will not, cannot dare
+not make it my Saviour and judge, nor suffer it to set up its
+government in my conscience; for by so doing, I fall from grace,
+and Christ Jesus doth profit me nothing.</p>
+<p>7.&nbsp; Thus, therefore, the soul that is married to him that
+is raised up from the dead, both may and ought to deal with this
+law of God; yea, it doth greatly dishonour its Lord and refuse
+its gospel privileges, if it at any time otherwise doth, whatever
+it seeth or feels.&nbsp; &ldquo;The law hath power over the wife
+so long as her husband liveth, but if her husband be dead she is
+freed from that law; so that she is no adulteress though she be
+married to another man.&rdquo;&nbsp; Indeed, so long as thou art
+alive to sin, and to thy righteousness which is of the law, so
+long thou hast them for thy husband, and they must reign over
+thee; but when once they are become dead unto thee&mdash;as they
+then most certainly will when thou closest with the Lord Jesus
+Christ&mdash;then, I say, thy former husbands have no more to
+meddle with thee; thou art freed from their law.&nbsp; Set the
+case: A woman be cast into prison for a debt of hundreds of
+pounds; if after this she marry, yea, though while she is in the
+jailor&rsquo;s hand, in the same day that she is joined to her
+husband, her debt is all become his; yea, and the law also that
+arrested and imprisoned this woman, as freely tells her, go: she
+is freed, saith Paul, from that; and so saith the law of this
+land.</p>
+<p>The sum, then, of what hath been said is this&mdash;The
+Christian hath now nothing to do with the law, as it thundereth
+and burneth on Sinai, or as it bindeth the conscience to wrath
+and the displeasure of God for sin; for from its thus appearing,
+it is freed by faith in Christ.&nbsp; Yet it is to have regard
+thereto, and is to count it holy, just, and good; which, that it
+may do, it is always, whenever it seeth or regards it, to
+remember that he who giveth it to us &ldquo;is merciful,
+gracious, long-suffering, and abundant in goodness and
+truth,&rdquo; &amp;c.</p>
+<h2><a name="page257"></a><span class="pagenum">p.
+257</span>BUNYAN&rsquo;S LAST SERMON:<br />
+<span class="GutSmall">PREACHED JULY 1688.</span></h2>
+<blockquote><p style="text-align: center">&ldquo;<i>Which were
+born</i>, <i>not of blood</i>, <i>nor of the will of the
+flesh</i>, <i>nor of the will of man</i>, <i>but of
+God</i>;&rdquo; John i. 13.</p>
+</blockquote>
+<p><span class="smcap">The</span> words have a dependence on what
+goes before, and therefore I must direct you to them for the
+right understanding of it.&nbsp; You have it
+thus,&mdash;&ldquo;He came to his own, but his own received him
+not; but as many as received him, to them gave he power to become
+the sons of God, even to them which believe on his name; which
+were born, not of blood, nor of the will of the flesh, but of
+God.&rdquo;&nbsp; In the words before, you have two
+things&mdash;</p>
+<p><i>First</i>, Some of his own rejecting him when he offered
+himself to them.</p>
+<p><i>Secondly</i>, Others of his own receiving him, and making
+him welcome.&nbsp; Those that reject him he also passes by; but
+those that receive him, he gives them power to become the sons of
+God.&nbsp; Now, lest any one should look upon it as good luck or
+fortune, says he, &ldquo;They were born, not of blood, nor of the
+will of the flesh, nor of the will of man, but of
+God.&rdquo;&nbsp; They that did not receive him, they were only
+born of flesh and blood; but those that receive him, they have
+God to their father, they receive the doctrine of Christ with a
+vehement desire.</p>
+<p><i>First</i>, I will shew you what he means by
+&ldquo;blood.&rdquo;&nbsp; They that believe are born to it, as
+an heir is to an inheritance; they are born of God; not of flesh,
+nor of the will of man, but of God; not of blood&mdash;that is,
+not by generation; not born to the kingdom of heaven by the
+flesh; not because I am the son of a godly man or woman.&nbsp;
+That is meant by blood, Acts xvii. 26, &ldquo;He has made of one
+blood all nations.&rdquo;&nbsp; But when he says here, &ldquo;not
+of blood,&rdquo; he rejects all carnal privileges they did boast
+of.&nbsp; They boasted they were Abraham&rsquo;s seed.&nbsp; No,
+no, says he, it is not of blood; think not to say you have
+Abraham to your father, you must be born of God if you go to the
+kingdom of heaven.</p>
+<p><i>Secondly</i>, &ldquo;Nor of the will of the
+flesh.&rdquo;&nbsp; What must we understand by that?</p>
+<p>It is taken for those vehement inclinations that are in man to
+all manner of looseness, fulfilling the desires of the
+flesh.&nbsp; That must not be understood here; men are made the
+children of God by fulfilling their lustful desires; it must be
+understood here in the best sense.&nbsp; There is not only in
+carnal men a will to be vile, but there is in them a will to be
+saved also&mdash;a will to go to heaven also.&nbsp; But this it
+will not do, it will not privilege a man in the things of the
+kingdom of God.&nbsp; Natural desires after the things of another
+world, they are not an argument to prove a man shall go to heaven
+whenever he dies.&nbsp; I am not a free willer, I do abhor it;
+yet there is not the wickedest man but he desires some time or
+other to be saved.&nbsp; He will read some time or other, or, it
+may be, pray; but this will not do&mdash;&ldquo;It is not in him
+that wills, nor in him that runs, but in God that shews
+mercy;&rdquo; there is willing and running, and yet to no
+purpose; Rom. ix. 16, &ldquo;Israel, which followed after the law
+of righteousness, have not obtained it.&rdquo;&nbsp; Here I do
+not understand as if the apostle had denied a virtuous course of
+life to be the way to heaven, but that a man without grace,
+though he have natural gifts, yet he shall not obtain privilege
+to go to heaven, and be the son of God.&nbsp; Though a man
+without grace may have a will to be saved, yet he cannot have
+that will God&rsquo;s way.&nbsp; Nature, it cannot know anything
+but the things of nature; the things of God knows no man but by
+the Spirit of God; unless the Spirit of God be in you, it will
+leave you on this side the gates of heaven&mdash;&ldquo;Not of
+blood, nor of the will of the flesh, nor of the will of man, but
+of God.&rdquo;&nbsp; It may be some may have a will, a desire
+that Ishmael may be saved; know this, it will not save thy
+child.&nbsp; If it were our will, I would have you all go to
+heaven.&nbsp; How many are there in the world that pray for their
+children, and cry for them, and ready to die; and this will not
+do?&nbsp; God&rsquo;s will is the rule of all; it is only through
+Jesus Christ, &ldquo;which were born, not of flesh, nor of the
+will of man, but of God.&rdquo;&nbsp; Now I come to the
+doctrine.</p>
+<p>Men that believe in Jesus Christ to the effectual receiving of
+Jesus Christ, they are born to it.&nbsp; He does not say they
+<i>shall</i> be born to it, but they <i>are</i> born to it; born
+of God, unto God, and the things of God, before they receive God
+to eternal salvation.&nbsp; &ldquo;Except a man be born again, he
+cannot see the kingdom of God.&rdquo;&nbsp; Now unless he be born
+of God, he cannot see it.&nbsp; Suppose the kingdom of God be
+what it will, he cannot see it before he be begotten of God;
+suppose it be the Gospel, he cannot see it before he be brought
+into a state of regeneration; believing is the consequence of the
+new birth, &ldquo;not of blood, nor of the will of man, but of
+God.&rdquo;</p>
+<p><i>First</i>, I will give you a clear description of it under
+one similitude or two.&nbsp; A child, before it be born into the
+world, is in the dark dungeon of its mother&rsquo;s womb; so a
+child of God, before he be born again, is in the dark dungeon of
+sin, sees nothing of the kingdom of God, therefore it is called a
+new birth; the same soul has love one way in its carnal
+condition, another way when it is born again.</p>
+<p><i>Secondly</i>, As it is compared to a birth, resembling a
+child in his mother&rsquo;s womb, so it is compared to a man
+being raised out of the grave; and to be born again is to be
+raised out of the grave of sin&mdash;&ldquo;Awake, thou that
+sleepest, and arise from the dead, and Christ shall give thee
+life.&rdquo;&nbsp; To be raised from the grave of sin is to be
+begotten and born; Rev. i. 5.&nbsp; There is a famous instance of
+Christ&mdash;&ldquo;He is the first-begotten from the dead, he is
+the first-born from the dead;&rdquo; unto which our regeneration
+alludeth,&mdash;that is, if you be born again by seeking those
+things that are above, then there is a similitude betwixt
+Christ&rsquo;s resurrection and the new birth; which were born,
+which were restored out of this dark world, and translated out of
+the kingdom of this dark world into the kingdom of his dear Son,
+and made us live a new life; this is to be born again; and he
+that is delivered from the mother&rsquo;s womb, it is the help of
+the mother; so he that is born of God, it is by the Spirit of
+God.&nbsp; I must give you a few consequences of new birth.</p>
+<p>First of all, a child, you know, is incident to cry as soon as
+it comes into the world; for if there be no noise, they say it is
+dead.&nbsp; You that are born of God, and Christians, if you be
+not criers, there is no spiritual life in you; if you be born of
+God, you are crying ones; as soon as he has raised you out of the
+dark dungeon of sin, you cannot but cry to God, What must I do to
+be saved?&nbsp; As soon as ever God had touched the jailor, he
+cries out, &ldquo;Men and brethren, what must I do to be
+saved?&rdquo;&nbsp; Oh! how many prayerless professors are there
+in London that never pray?&nbsp; Coffee-houses will not let you
+pray, trades will not let you pray, looking-glasses will not let
+you pray; but if you were born of God, you would.</p>
+<p><i>Secondly</i>, It is not only natural for a child to cry,
+but it must crave the breast, it cannot live without the breast;
+therefore Peter makes it the true trial of a new-born babe; the
+new-born babe desires the sincere milk of the Word, that he may
+grow thereby.&nbsp; If you be born of God, make it manifest by
+desiring the breast of God.&nbsp; Do you long for the milk of
+promises?&nbsp; A man lives one way when he is in the world,
+another way when he is brought unto Jesus Christ; Isa. lxvi.,
+&ldquo;They shall suck, and be satisfied.&rdquo;&nbsp; If you be
+born again, there is no satisfaction till you get the milk of
+God&rsquo;s word into your souls; Isa. lxvi. 11, &ldquo;To suck,
+and be satisfied with the breasts of consolation.&rdquo;&nbsp; O
+what is a promise to a carnal man; a whorehouse, it may be, is
+more sweet to him; but if you be born again, you cannot live
+without the milk of God&rsquo;s word.&nbsp; What is a
+woman&rsquo;s breast to a horse?&nbsp; But what is it to a
+child?&nbsp; There is its comfort night and day, there is its
+succour night and day.&nbsp; O how loath is he it should be taken
+from him.&nbsp; Minding heavenly things, says a carnal man, is
+but vanity; but to a child of God, there is his comfort.</p>
+<p><i>Thirdly</i>, A child that is newly born, if it have not
+other comforts to keep it warm than it had in its mother&rsquo;s
+womb, it dies.&nbsp; It must have something got for its succour;
+so Christ had swaddling clothes prepared for him; so those that
+are born again, they must have some promise of Christ to keep
+them alive.&nbsp; Those that are in a carnal state, they warm
+themselves with other things; but those that are born again, they
+cannot live without some promise of Christ to keep them alive, as
+he did to the poor infant in Ezekiel xvii., &ldquo;I covered thee
+with embroidered gold.&rdquo;&nbsp; And when women are with
+child, what fine things will they prepare for their child!&nbsp;
+O but what fine things has Christ prepared to wrap all in that
+are born again!&nbsp; O what wrappings of gold has Christ
+prepared for all that are born again!&nbsp; Women will dress
+their children, that every one may see them how fine they are; so
+he in Ezekiel xvi. 11&mdash;&ldquo;I decked thee also with
+ornaments, and I also put bracelets upon thine hands, and a chain
+on thy neck.&nbsp; And I put a jewel on thy forehead, and
+ear-rings in thine ears, and a beautiful crown upon thine
+head;&rdquo; and, says he in the 13th verse, &ldquo;thou didst
+prosper to a kingdom.&rdquo;&nbsp; This is to set out nothing in
+the world but the righteousness of Christ, and the graces of the
+Spirit, without which a new-born babe cannot live, unless he have
+the golden righteousness of Christ.</p>
+<p><i>Fourthly</i>, A child when it is in its mother&rsquo;s lap,
+the mother takes great delight to have that which will he for its
+comfort; so it is with God&rsquo;s children, they shall he kept
+on his knee; Isaiah lxvi. 11, &ldquo;They shall stick and be
+satisfied with the breasts of her consolation.&rdquo;&nbsp; Ver.
+13, &ldquo;As one whom his mother comforteth, so will I comfort
+you.&rdquo;&nbsp; There is a similitude in these things that
+nobody knows of but those that are born again.</p>
+<p><i>Fifthly</i>, There is usually some similitude betwixt the
+father and the child; it may be the child looks like its father;
+so those that are born again, they have a new similitude, they
+have the image of Jesus Christ (Gal. iv.), every one that is born
+of God has something of the features of heaven upon him.&nbsp;
+Men love those children that are likest them most usually; so
+does God his children; therefore they are called the children of
+God.&nbsp; But others do not look like him, therefore they are
+called Sodomites.&nbsp; Christ describes children of the devil by
+their features; the children of the devil, his works they will
+do; all works of unrighteousness, they are the devil&rsquo;s
+works.&nbsp; If you are earthly, you have borne the image of the
+earthly; if heavenly, you have borne the image of the
+heavenly.</p>
+<p><i>Sixthly</i>, When a man has a child, he trains him up to
+his own liking, he learns the custom of his father&rsquo;s house;
+so are those that are born of God; they have learned the custom
+of the true church of God, there they learn to cry, My Father and
+my God; they are brought up in God&rsquo;s house, they learn the
+method and form of God&rsquo;s house for regulating their lives
+in this world.</p>
+<p><i>Seventhly</i>, Children, it is natural for them to depend
+upon their father for what they want.&nbsp; If they want a pair
+of shoes, they go and tell him; if they want bread, they go and
+tell him; so should the children of God do.&nbsp; Do you want
+spiritual bread? go tell God of it.&nbsp; Do you want strength of
+grace? ask it of God.&nbsp; Do you want strength against
+Satan&rsquo;s temptations? go and tell God of it.&nbsp; When the
+devil tempts you, run home and tell your heavenly Father; go pour
+out your complaints to God.&nbsp; This is natural to children; if
+any wrong them, they go and tell their father; so do those that
+are born of God, when they meet with temptations, go and tell God
+of them.</p>
+<p>The first use is this, to make a strict inquiry whether you be
+born of God or not.&nbsp; Examine by those things I laid down
+before of a child of nature and a child of grace.&nbsp; Are you
+brought out of the dark dungeon of this world into Christ? have
+you learned to cry, My Father? Jer. iii. 16, &ldquo;And I said,
+Thou shalt call me thy Father.&rdquo;&nbsp; All God&rsquo;s
+children are criers.&nbsp; Can you be quiet without you have a
+bellyful of the milk of God&rsquo;s word?&nbsp; Can you be
+satisfied without you have peace with God?&nbsp; Pray you
+consider it, and be serious with yourselves.&nbsp; If you have
+not these marks, you will fall short of the kingdom of God, you
+shall never have an interest there; there is no intruding.&nbsp;
+They will say, &ldquo;Lord, Lord, open to us; and he will say, I
+know you not.&rdquo;&nbsp; No child of God, no heavenly
+inheritance.&nbsp; We sometimes give something to those that are
+not our children, but not our lands.&nbsp; O do not flatter
+yourselves with a portion among the sons, unless you live like
+sons.&nbsp; When we see a king&rsquo;s son play with a beggar,
+this is unbecoming; so if you be the king&rsquo;s children, live
+like the king&rsquo;s children.&nbsp; If you be risen with
+Christ, set your affections on things above, and not on things
+below.&nbsp; When you come together, talk of what your Father
+promised you; you should all love your Father&rsquo;s will, and
+be content and pleased with the exercises you meet with in the
+world.&nbsp; If you are the children of God, live together
+lovingly.&nbsp; If the world quarrel with you, it is no matter;
+but it is sad if you quarrel together.&nbsp; If this be amongst
+you, it is a sign of ill-breeding, it is not according to rules
+you have in the Word of God.&nbsp; Dost thou see a soul that has
+the image of God in him?&nbsp; Love him, love him; say, This man
+and I must go to heaven one day.&nbsp; Serve one another, do good
+for one another; and if any wrong you, pray to God to right you,
+and love the brotherhood.</p>
+<p><i>Lastly</i>, If you be the children of God, learn that
+lesson: &ldquo;Gird up the loins of your mind as obedient
+children, not fashioning yourselves according to your former
+conversation; but be ye holy in all manner of
+conversation.&rdquo;&nbsp; Consider that the holy God is your
+father, and let this oblige you to live like the children of God,
+that you may look your Father in the face with comfort another
+day.</p>
+<h2><a name="page267"></a><span class="pagenum">p.
+267</span>BUNYAN&rsquo;S DYING SAYINGS.</h2>
+<h3>OF SIN.</h3>
+<p><span class="smcap">Sin</span> 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.</p>
+<p>Sin, and man for sin, is the object of the wrath of God.&nbsp;
+How dreadful therefore must his case be who continues in sin; for
+who can bear and grapple with the wrath of God?</p>
+<p>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
+<i>little</i> God, it may be easy to find out little sins.</p>
+<p>Sin turns all God&rsquo;s grace into wantonness: it is the
+<i>dare</i> of his justice; the <i>rape</i> of his mercy; the
+<i>jeer</i> of his patience; the <i>slight</i> of his power; and
+the <i>contempt</i> of his love.</p>
+<p>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.</p>
+<p>To begin sin is to lay a foundation for a continuance; this
+continuance is the mother of custom, and impudence at last the
+issue.</p>
+<p>The death of Christ giveth us the best discovery of ourselves;
+in what condition we were, so that nothing could help us but
+that; and the most clear discovery of the dreadful nature of our
+sins.&nbsp; For if sin be such a dreadful thing as to wring the
+heart of the Son of God, how shall a poor wretched sinner be able
+to bear it?</p>
+<h3>OF AFFLICTION.</h3>
+<p>Nothing can render affliction so heavy as the load of sin;
+would you therefore be fitted for afflictions, be sure to get the
+burden of your <i>sins</i> laid aside, and then what afflictions
+soever you meet with will be very easy to you.</p>
+<p>If thou canst hear and bear the rod of affliction which God
+shall lay upon thee, remember this lesson, thou art <i>beaten</i>
+that thou mayst be better.</p>
+<p>The Lord useth his <i>flail</i> of tribulation to separate the
+chaff from the wheat.</p>
+<p>The school of the cross is the school of light; it discovers
+the world&rsquo;s vanity, baseness, and wickedness, and lets us
+see more of God&rsquo;s mind.&nbsp; Out of dark affliction comes
+a spiritual light.</p>
+<p>In times of affliction we commonly meet with the sweetest
+experiences of the love of God.</p>
+<p>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.</p>
+<h3>OF REPENTANCE AND COMING TO CHRIST.</h3>
+<p>The end of affliction is the discovery of sin; and of
+<i>that</i> to bring us to the Saviour; let us therefore, with
+the prodigal, return unto him, and we shall find ease and
+rest.</p>
+<p>A returning penitent, though formerly bad as the worst of men,
+may by grace become as good as the best.</p>
+<p>To be truly sensible of sin, is to sorrow for
+<i>displeasing</i> of God: to be afflicted, that he is displeased
+<i>by us</i> more than that he is displeased <i>with</i> us.</p>
+<p>Your intentions to repentance, and the neglect of that
+soul-saving duty, will rise up in judgment against you.</p>
+<p>Repentance carries with it a <i>divine rhetoric</i>, and
+persuades Christ to forgive multitudes of sins committed against
+him.</p>
+<p>Say not to thyself, to-morrow I will repent; for it is thy
+duty to do it daily.</p>
+<p>The gospel of grace and salvation is above all doctrine the
+most dangerous, if it be received in <i>word</i> only by
+graceless men; if it be not attended with a sensible need of a
+Saviour, and bring them to him; for such men only as have the
+<i>notion</i> 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.</p>
+<h3>OF PRAYER.</h3>
+<p>Before you enter into prayer, ask thy soul these questions,
+1.&nbsp; To what <i>end</i>, O my soul! art thou retired into
+this place?&nbsp; Art thou come to converse with the Lord in
+prayer?&nbsp; Is he present, will he hear thee?&nbsp; Is he
+merciful, will he help thee?&nbsp; Is thy business slight, is it
+not concerning the welfare of thy soul?&nbsp; What words wilt
+thou use to move him to compassion?</p>
+<p>To make thy preparation complete, consider that thou art but
+<i>dust</i> and <i>ashes</i>; and he the great God, Father of our
+Lord Jesus Christ, <i>that clothes himself with light as with a
+garment</i>; that thou art a vile sinner, and he a holy God; that
+thou art but a poor crawling worm, and he the omnipotent
+Creator.</p>
+<p>In all your prayers, forget not to thank the Lord for his
+mercies.</p>
+<p>When thou prayest, rather let thy heart be without
+<i>words</i> than thy words without <i>heart</i>.</p>
+<p>Prayer will make a man cease from sin, or sin will entice a
+man to cease from prayer.</p>
+<p>The spirit of prayer is more precious than thousands of gold
+and silver.</p>
+<p>Pray often, for prayer is a shield to the soul, a sacrifice to
+God, and a scourge for Satan.</p>
+<h3>OF THE LORD&rsquo;S-DAYS, SERMONS, AND WEEK-DAYS.</h3>
+<p>Have a special care to sanctify the Lord&rsquo;s-day; for as
+thou keepest it, so will it be with thee all the week long.</p>
+<p>Make the Lord&rsquo;s-day the <i>market</i> for thy soul; let
+the whole day be spent in prayer, repetitions, or meditations;
+lay aside the affairs of the other parts of the week; let the
+sermon thou hast heard be converted into <i>prayer</i>: shall God
+allow thee six days, and wilt thou not afford him one?</p>
+<p>In the church, be careful to serve God; for thou art in his
+eyes, and not in man&rsquo;s.</p>
+<p>Thou mayst hear sermons often, and do well in practising what
+thou hearest; but thou must not expect to be told in a pulpit all
+that thou oughtest to do, but be studious in reading the
+Scriptures, and other good books; what thou hearest may be
+forgotten, but what thou readest may better be retained.</p>
+<p>Forsake not the public worship of God, lest God forsake thee;
+not only in public, but in private.</p>
+<p>On the week-day, when thou risest in the morning, consider,
+1.&nbsp; Thou must die; 2.&nbsp; Thou mayst die that minute;
+3.&nbsp; What will become of thy soul.&nbsp; Pray often.&nbsp; At
+night consider, 1.&nbsp; What sins thou hast committed; 2.&nbsp;
+How often thou hast prayed; 3.&nbsp; What hath thy mind been bent
+upon; 4.&nbsp; What hath been thy dealing; 5.&nbsp; What thy
+conversation; 6.&nbsp; If thou callest to mind the errors of the
+day, sleep not without a confession to God, and a hope of
+pardon.&nbsp; Thus, every morning and evening make up thy account
+with Almighty God, and thy reckoning will be the less at
+last.</p>
+<h3>OF THE LOVE OF THE WORLD.</h3>
+<p>Nothing more hinders a soul from coming to Christ than a vain
+love of the <i>world</i>; and till a soul is freed from it, it
+can never have a true love for God.</p>
+<p>What are the honours and riches of this world, when compared
+to the glories of a crown of life?</p>
+<p>Love not the world, for it is a moth in a Christian&rsquo;s
+life.</p>
+<p>To despise the world is the way to enjoy heaven; and blessed
+are they who delight to converse with God by prayer.</p>
+<p>What folly can be greater than to labour for the meat that
+perisheth, and neglect the food of eternal life?</p>
+<p>God or the world must be neglected at <i>parting</i> time, for
+then is the time of trial.</p>
+<p>To seek yourself in this life is to be lost; and to be humble
+is to be exalted.</p>
+<p>The epicure that delighteth in the dainties of this world,
+little thinketh that those very creatures will one day witness
+against him.</p>
+<h3>ON SUFFERING.</h3>
+<p>It is not every suffering that makes a man a martyr; but
+suffering for the Word of God after a right manner; that is, not
+only for <i>righteousness</i>, but for righteousness&rsquo; sake;
+not only for <i>truth</i>, but out of love to truth; not only for
+God&rsquo;s Word, but according to it: to wit, in that holy,
+humble, meek manner, as the Word of God requireth.</p>
+<p>It is a rare thing to suffer aright, and to have my spirit in
+suffering bent against God&rsquo;s enemy, sin.&nbsp; Sin in
+doctrine, sin in worship, sin in life, and sin in
+conversation.</p>
+<p>Neither 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.&nbsp; Nor will he
+that doth indeed suffer for the sake of it, or out of love he
+bears thereto, be tempted to <i>exchange</i> it for the good will
+of the whole world.</p>
+<p>I have often thought that the best of Christians are found in
+the worst times: and I have thought again, that one reason why we
+are not better is, because God purges us no more.&nbsp; Noah and
+Lot, who so <i>holy</i> as they in the time of their afflictions!
+and yet, who so <i>idle</i> as they in the time of their
+prosperity?</p>
+<h3>OF DEATH AND JUDGMENT.</h3>
+<p>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 out of this life into another
+world; for he knows if he can but keep them from the serious
+thoughts of <i>death</i>, he shall the more easily keep them in
+their sins.</p>
+<p>Nothing will make us more earnest in working out the work of
+our salvation than a frequent meditation of mortality; nothing
+hath a greater influence for the taking off our hearts from
+vanities, and for the begetting in us desires for holiness.</p>
+<p>O! sinner, what a condition wilt thou fall into when thou
+departest the world; if thou depart unconverted, thou hadst
+better have been <i>smothered</i> the first hour thou wast born;
+thou hadst better have been plucked one limb from the other; 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.</p>
+<p>A man would be counted a fool to slight a judge before whom he
+is to have a trial of his whole estate.&nbsp; The trial we are to
+have before God is of <i>otherwise</i> importance; it concerns
+our eternal happiness or misery, and yet dare we affront him.</p>
+<p>The only way for us to escape that terrible judgment is to be
+often passing a sentence of condemnation upon ourselves here.</p>
+<p>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 mountains and
+hills to fall upon them, to cover them from the sight of their
+judge; let us, therefore, in time be <i>posing</i> ourselves
+which of the <i>two</i> we shall be.</p>
+<h3>OF THE JOYS OF HEAVEN.</h3>
+<p>There is no good in this life but what is mingled with some
+evil: honours perplex, riches disquiet, and pleasures ruin
+health.&nbsp; But in heaven we shall find blessings in their
+purity, without any ingredient to imbitter; with everything to
+sweeten it.</p>
+<p>O! who is able to conceive the inexpressible, inconceivable
+joys that are there!&nbsp; None but they who have tasted of
+them.&nbsp; 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.</p>
+<p>How will the heavens echo for joy, when the bride, the
+Lamb&rsquo;s wife, shall come to dwell with her husband for
+ever!</p>
+<p>Christ is the desire of nations, the joy of angels, the
+delight of the Father; what solace then must the soul be filled
+with, that hath the possession of him to all eternity!</p>
+<p>O! what acclamations of joy will there be, when all the
+children of God shall meet together, without fear of being
+disturbed by the anti-Christian and Cainish brood.</p>
+<p>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 fruit in all their labour?</p>
+<p>If you would be better satisfied what the beatifical vision
+means, my request is, that you would live <i>holily</i> and go
+and see.</p>
+<h3>OF THE TORMENTS OF HELL.</h3>
+<p>Heaven and salvation is not surely <i>more</i> promised to the
+godly, than hell and damnation is threatened to, and shall be
+executed on, the wicked.</p>
+<p>Oh! who knows the power of God&rsquo;s wrath?&nbsp; None but
+damned ones.</p>
+<p>Sinners&rsquo; company are the devil and his angels, tormented
+in everlasting fire with a curse.</p>
+<p>Hell would be a kind of paradise, if it were no worse than the
+<i>worst</i> of this world.</p>
+<p>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 <i>saints</i> in the world to come.</p>
+<p>***END OF THE PROJECT GUTENBERG EBOOK MISCELLANOUS PIECES***</p>
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+from the "Works of the Puritan Divines", 1845 Thomas Nelson edition.
+
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+
+
+
+MISCELLANEOUS PIECES BY JOHN BUNYAN
+
+
+
+
+Contents
+
+   Of the Trinity and a Christian
+   Of the Law and a Christian
+   Bunyan's Last Sermon
+   Bunyan's Dying Sayings
+
+
+
+
+OF THE TRINITY AND A CHRISTIAN
+
+
+
+How a young or shaken Christian should demean himself under the weighty
+thoughts of the Doctrine of the Trinity or Plurality of Persons in the
+eternal Godhead.
+
+
+The reason why I say a YOUNG or SHAKEN Christian, is, because some that
+are not young, but of an ancient standing, may not only be assaulted
+with violent temptations concerning gospel-principles, but a second
+time may become a child, a babe, a shallow man, in the things of God:
+especially, either when by backsliding he hath provoked God to leave
+him, or when some new, unexpected, and (as to present strength) over
+weighty objection doth fall upon the spirit, by means of which great
+shakings of mind do commonly attend such a soul in the most weighty
+matters of the concerns of faith, of which this is one that I have
+supposed in the above-mentioned question:  Wherefore passing other
+things, I will come directly to that, and briefly propose some helps to
+a soul in such a case.
+
+I.  The first preparative.
+
+First, Then, be sure thou keep close to the Word of God for that is the
+revelation of the mind and will of God, both as to the truth of what is
+either in himself or ways, and also as to what he requireth and
+expecteth of thee, either concerning faith in, or obedience to, what he
+hath so revealed.  Now for thy better performing of this, I shall give
+thee in brief these following directions.
+
+1.  Suffer thyself, by the authority of the Word, to be persuaded that
+the Scripture indeed is the Word of God the Scriptures of truth, the
+words of the Holy One; and that they therefore must be every one true,
+pure, and for ever settled in heaven.
+
+2.  Conclude therefore from the former doctrine, that that God whose
+words they are, is able to make a reconciliation and most sweet and
+harmonious agreement with all the sayings therein, how obscure, cross,
+dark, and contradictory soever they seem to thee.  To understand all
+mysteries, to have all knowledge, to be able to comprehend with all
+saints, is a great work; enough to crush the spirit, and to stretch the
+strings of the most capacious, widened soul that breatheth on this side
+glory, be they notwithstanding exceedingly enlarged by revelation.
+Paul, when he was caught up to heaven, saw that which was unlawful,
+because impossible, for man to utter.  And saith Christ to the
+reasoning Pharisee, "If I have told you earthly things, and ye believe
+not, how shall you believe if I tell you of heavenly things?"  It is
+great lewdness, and also insufferable arrogancy, to come to the Word of
+God, as conceiting already that whatever thou readest must either by
+thee be understood, or of itself fall to the ground as a senseless
+error.  But God is wiser than man, wherefore fear thou him, and tremble
+at his word, saying still, with godly suspicion of thine own infirmity,
+What I see not, teach thou me; and, Thou art God only wise; but as for
+me, I am as a beast before thee.
+
+3.  Take heed of taking a part of the Word only, lest thou thereby go
+away with the truth as mangled in pieces.  For instance, where thou
+readest, "The Lord our God is one Lord," there take heed that thou dost
+not thence conclude, then there are not three persons in the Godhead:
+when thou readest of "the Father, the Son, and the Holy Spirit," then
+take heed of concluding there must therefore either be three Gods, or
+else that Jesus Christ and the Holy Ghost are not true God, but the
+Father only.  Wherefore to help thee here, observe,
+
+II.  The second preparative.
+
+1.  That the Christian religion requireth credit concerning every
+doctrine contained in the Word; credit, I say, according to the true
+relation of every sentence that the Holy Ghost hath revealed for the
+asserting, maintaining, or vindicating that same truth.
+
+2.  And therefore, hence it is that a Christian is not called a doer, a
+reasoner, an objector, and perverse disputer, but a believer.  Be thou
+an example to "the believers;" and, "believers" were "added to the
+church," &c.
+
+3.  Therefore, know again, that the Word, if it saith and expresseth
+that this or that is so and so, as to the matter in hand, thou art
+bound and obliged, both by the name, profession, and the truth, unto
+which thou hast joined thyself, to assent to, confess, and acknowledge
+the same, even then when thy carnal reason will not stoop thereto.
+"Righteous art thou, O God," saith Jeremiah, "yet let me plead with
+thee; Wherefore do the wicked live?"  Mark, first he acknowledgeth that
+God's way with the wicked is just and right, even then when yet he
+could not see the reason of his actions and dispensations towards them.
+The same reason is good as to our present case:  and hence it is that
+the apostle saith, the spiritual armour of Christians should be much
+exercised against those high towering and self-exalting imaginations,
+that within our own bosoms do exalt themselves against the knowledge of
+God; that every thought or carnal reasoning may be not only taken, but
+brought a captive into obedience to Christ; that is, be made to stoop
+to the Word of God, and to give way and place to the doctrine therein
+contained, how cross soever our thoughts and the Word lie to each
+other.  And it is observable that he here saith, "they exalt themselves
+against the knowledge of God;" which cannot be understood, that our
+carnal, natural reason doth exalt itself against an eternal deity,
+simply considered; for that nature itself doth gather from the very
+things that are made, even his eternal power and Godhead:  it must be
+then that they exalt themselves against that God as thus and thus
+revealed in the Word, to wit, against the knowledge of one God,
+consisting of three persons, Father, Son, and Spirit; for this is the
+doctrine of the Scriptures of truth:  and therefore it is observable
+these thoughts must be brought captive, and be made subject in
+particular to the Lord Jesus Christ, as to the second person in the
+Godhead:  for the Father is ever acknowledged by all that profess the
+least of religion; but the Son is that stumbling-stone and rock of
+offence, against which thousands dash themselves in pieces; though in
+him are hid all the treasures of wisdom and knowledge, and in him
+dwells the fulness of the Godhead bodily.
+
+
+
+OF THE LAW AND A CHRISTIAN
+
+
+
+The law was given twice upon Mount Sinai, but the appearance of the
+Lord, when he gave it the second time, was wonderfully different from
+that of his, when at the first he delivered it to Israel.
+
+1.  When he gave it the first time, he caused his terror and severity
+to appear before Moses, to the shaking of his soul and the dismaying of
+Israel; but when he gave it the second time, he caused all his goodness
+to pass before Moses, to the comfort of his conscience and the bowing
+of his heart.
+
+2.  When he gave it the first time, it was with thunderings and
+lightnings, with blackness and darkness, with flame and smoke, and a
+tearing sound of the trumpet; but when he gave it the second time, it
+was with a proclamation of his name to be merciful, gracious, long-
+suffering, and abundant in goodness and truth, keeping mercy for
+thousands, forgiving iniquity, transgressions, and sins.
+
+3.  When he gave it the first time, Moses was called to go up to
+receive it through the fire, which made him exceedingly fear and quake:
+but when he went to receive it the second time, he was laid in a clift
+of the rock.
+
+4.  From all which I gather, that, though as to the matter of the law,
+both as to its being given the first time and the second, it binds the
+unbeliever under the pains of eternal damnation (if he close not with
+Christ by faith); yet as to the manner of its giving at these two
+times, I think the first doth more principally intend its force as a
+covenant of works, not at all respecting the Lord Jesus; but this
+second time not (at least in the manner of its being given) respecting
+such a covenant, but rather as a rule or directory to those who already
+are found in the clift of the rock Christ; for the saint himself,
+though he be without law to God, as it is considered the first or old
+covenant, yet even he is not without law to him as considered under
+grace; not without law to God, but under the law to Christ.
+
+5.  Though, therefore, it be sad with the unbeliever, because he only
+and wholly standeth under the law as it is given in fire, in smoke, in
+blackness, and darkness, and thunder; all which threaten him with
+eternal ruin if he fulfil not the utmost tittle thereof; yet the
+believer stands to the law under no such consideration, neither is he
+so at all to hear or regard it, for he is now removed from thence to
+the blessed mountain of Zion--to grace and forgiveness of sins; he is
+now, I say, by faith in the Lord Jesus, shrouded under so perfect and
+blessed a righteousness, that this thundering law of Mount Sinai cannot
+find the least fault or diminution therein, but rather approveth and
+alloweth thereof, either when or wherever it find it.  This is called
+the righteousness of God without the law, and also said to be witnessed
+by both the law and the prophets; even the righteousness of God, which
+is by faith in Jesus Christ unto all and upon all them that believe;
+for there is no difference.
+
+6.  Wherefore, whenever thou who believest in Jesus, dost hear the law
+in its thundering and lightning fits, as if it would burn up heaven and
+earth, then say thou, I am freed from this law, these thunderings have
+nothing to do with my soul; nay, even this law, while it thus thunders
+and roars, it doth both allow and approve of my righteousness.  I know
+that Hagar would sometimes be domineering and high, even in Sarah's
+house, and against her; but this she is not to be suffered to do, nay,
+though Sarah herself be barren; wherefore, serve it also as Sarah
+served her, and expel her out from thy house.  My meaning is, when this
+law with its thundering threatenings doth attempt to lay hold on thy
+conscience, shut it out with a promise of grace; cry, The inn is taken
+up already; the Lord Jesus is here entertained, and here is no room for
+the law.  Indeed, if it will be content with being my informer, and so
+lovingly leave off to judge me, I will be content, it shall be in my
+sight, I will also delight therein; but otherwise, I being now made
+upright without it, and that too with that righteousness which this law
+speaks well of and approveth, I may not, will not, cannot dare not make
+it my Saviour and judge, nor suffer it to set up its government in my
+conscience; for by so doing, I fall from grace, and Christ Jesus doth
+profit me nothing.
+
+7.  Thus, therefore, the soul that is married to him that is raised up
+from the dead, both may and ought to deal with this law of God; yea, it
+doth greatly dishonour its Lord and refuse its gospel privileges, if it
+at any time otherwise doth, whatever it seeth or feels.  "The law hath
+power over the wife so long as her husband liveth, but if her husband
+be dead she is freed from that law; so that she is no adulteress though
+she be married to another man."  Indeed, so long as thou art alive to
+sin, and to thy righteousness which is of the law, so long thou hast
+them for thy husband, and they must reign over thee; but when once they
+are become dead unto thee--as they then most certainly will when thou
+closest with the Lord Jesus Christ--then, I say, thy former husbands
+have no more to meddle with thee; thou art freed from their law.  Set
+the case:  A woman be cast into prison for a debt of hundreds of
+pounds; if after this she marry, yea, though while she is in the
+jailor's hand, in the same day that she is joined to her husband, her
+debt is all become his; yea, and the law also that arrested and
+imprisoned this woman, as freely tells her, go:  she is freed, saith
+Paul, from that; and so saith the law of this land.
+
+The sum, then, of what hath been said is this--The Christian hath now
+nothing to do with the law, as it thundereth and burneth on Sinai, or
+as it bindeth the conscience to wrath and the displeasure of God for
+sin; for from its thus appearing, it is freed by faith in Christ.  Yet
+it is to have regard thereto, and is to count it holy, just, and good;
+which, that it may do, it is always, whenever it seeth or regards it,
+to remember that he who giveth it to us "is merciful, gracious, long-
+suffering, and abundant in goodness and truth," &c.
+
+
+
+
+BUNYAN'S LAST SERMON--PREACHED JULY 1688.
+
+
+
+"Which were born, not of blood, nor of the will of the flesh, nor of
+the will of man, but of God;" John i. 13.
+
+The words have a dependence on what goes before, and therefore I must
+direct you to them for the right understanding of it.  You have it
+thus,--"He came to his own, but his own received him not; but as many
+as received him, to them gave he power to become the sons of God, even
+to them which believe on his name; which were born, not of blood, nor
+of the will of the flesh, but of God."  In the words before, you have
+two things -
+
+First, Some of his own rejecting him when he offered himself to them.
+
+Secondly, Others of his own receiving him, and making him welcome.
+Those that reject him he also passes by; but those that receive him, he
+gives them power to become the sons of God.  Now, lest any one should
+look upon it as good luck or fortune, says he, "They were born, not of
+blood, nor of the will of the flesh, nor of the will of man, but of
+God."  They that did not receive him, they were only born of flesh and
+blood; but those that receive him, they have God to their father, they
+receive the doctrine of Christ with a vehement desire.
+
+First, I will shew you what he means by "blood."  They that believe are
+born to it, as an heir is to an inheritance; they are born of God; not
+of flesh, nor of the will of man, but of God; not of blood--that is,
+not by generation; not born to the kingdom of heaven by the flesh; not
+because I am the son of a godly man or woman.  That is meant by blood,
+Acts xvii. 26, "He has made of one blood all nations."  But when he
+says here, "not of blood," he rejects all carnal privileges they did
+boast of.  They boasted they were Abraham's seed.  No, no, says he, it
+is not of blood; think not to say you have Abraham to your father, you
+must be born of God if you go to the kingdom of heaven.
+
+Secondly, "Nor of the will of the flesh."  What must we understand by
+that?
+
+It is taken for those vehement inclinations that are in man to all
+manner of looseness, fulfilling the desires of the flesh.  That must
+not be understood here; men are made the children of God by fulfilling
+their lustful desires; it must be understood here in the best sense.
+There is not only in carnal men a will to be vile, but there is in them
+a will to be saved also--a will to go to heaven also.  But this it will
+not do, it will not privilege a man in the things of the kingdom of
+God.  Natural desires after the things of another world, they are not
+an argument to prove a man shall go to heaven whenever he dies.  I am
+not a free willer, I do abhor it; yet there is not the wickedest man
+but he desires some time or other to be saved.  He will read some time
+or other, or, it may be, pray; but this will not do--"It is not in him
+that wills, nor in him that runs, but in God that shews mercy;" there
+is willing and running, and yet to no purpose; Rom. ix. 16, "Israel,
+which followed after the law of righteousness, have not obtained it."
+Here I do not understand as if the apostle had denied a virtuous course
+of life to be the way to heaven, but that a man without grace, though
+he have natural gifts, yet he shall not obtain privilege to go to
+heaven, and be the son of God.  Though a man without grace may have a
+will to be saved, yet he cannot have that will God's way.  Nature, it
+cannot know anything but the things of nature; the things of God knows
+no man but by the Spirit of God; unless the Spirit of God be in you, it
+will leave you on this side the gates of heaven--"Not of blood, nor of
+the will of the flesh, nor of the will of man, but of God."  It may be
+some may have a will, a desire that Ishmael may be saved; know this, it
+will not save thy child.  If it were our will, I would have you all go
+to heaven.  How many are there in the world that pray for their
+children, and cry for them, and ready to die; and this will not do?
+God's will is the rule of all; it is only through Jesus Christ, "which
+were born, not of flesh, nor of the will of man, but of God."  Now I
+come to the doctrine.
+
+Men that believe in Jesus Christ to the effectual receiving of Jesus
+Christ, they are born to it.  He does not say they SHALL be born to it,
+but they ARE born to it; born of God, unto God, and the things of God,
+before they receive God to eternal salvation.  "Except a man be born
+again, he cannot see the kingdom of God."  Now unless he be born of
+God, he cannot see it.  Suppose the kingdom of God be what it will, he
+cannot see it before he be begotten of God; suppose it be the Gospel,
+he cannot see it before he be brought into a state of regeneration;
+believing is the consequence of the new birth, "not of blood, nor of
+the will of man, but of God."
+
+First, I will give you a clear description of it under one similitude
+or two.  A child, before it be born into the world, is in the dark
+dungeon of its mother's womb; so a child of God, before he be born
+again, is in the dark dungeon of sin, sees nothing of the kingdom of
+God, therefore it is called a new birth; the same soul has love one way
+in its carnal condition, another way when it is born again.
+
+Secondly, As it is compared to a birth, resembling a child in his
+mother's womb, so it is compared to a man being raised out of the
+grave; and to be born again is to be raised out of the grave of sin--
+"Awake, thou that sleepest, and arise from the dead, and Christ shall
+give thee life."  To be raised from the grave of sin is to be begotten
+and born; Rev. i. 5.  There is a famous instance of Christ--"He is the
+first-begotten from the dead, he is the first-born from the dead;" unto
+which our regeneration alludeth,--that is, if you be born again by
+seeking those things that are above, then there is a similitude betwixt
+Christ's resurrection and the new birth; which were born, which were
+restored out of this dark world, and translated out of the kingdom of
+this dark world into the kingdom of his dear Son, and made us live a
+new life; this is to be born again; and he that is delivered from the
+mother's womb, it is the help of the mother; so he that is born of God,
+it is by the Spirit of God.  I must give you a few consequences of new
+birth.
+
+First of all, a child, you know, is incident to cry as soon as it comes
+into the world; for if there be no noise, they say it is dead.  You
+that are born of God, and Christians, if you be not criers, there is no
+spiritual life in you; if you be born of God, you are crying ones; as
+soon as he has raised you out of the dark dungeon of sin, you cannot
+but cry to God, What must I do to be saved?  As soon as ever God had
+touched the jailor, he cries out, "Men and brethren, what must I do to
+be saved?"  Oh! how many prayerless professors are there in London that
+never pray?  Coffee-houses will not let you pray, trades will not let
+you pray, looking-glasses will not let you pray; but if you were born
+of God, you would.
+
+Secondly, It is not only natural for a child to cry, but it must crave
+the breast, it cannot live without the breast; therefore Peter makes it
+the true trial of a new-born babe; the new-born babe desires the
+sincere milk of the Word, that he may grow thereby.  If you be born of
+God, make it manifest by desiring the breast of God.  Do you long for
+the milk of promises?  A man lives one way when he is in the world,
+another way when he is brought unto Jesus Christ; Isa. lxvi., "They
+shall suck, and be satisfied."  If you be born again, there is no
+satisfaction till you get the milk of God's word into your souls; Isa.
+lxvi. 11, "To suck, and be satisfied with the breasts of consolation."
+O what is a promise to a carnal man; a whorehouse, it may be, is more
+sweet to him; but if you be born again, you cannot live without the
+milk of God's word.  What is a woman's breast to a horse?  But what is
+it to a child?  There is its comfort night and day, there is its
+succour night and day.  O how loath is he it should be taken from him.
+Minding heavenly things, says a carnal man, is but vanity; but to a
+child of God, there is his comfort.
+
+Thirdly, A child that is newly born, if it have not other comforts to
+keep it warm than it had in its mother's womb, it dies.  It must have
+something got for its succour; so Christ had swaddling clothes prepared
+for him; so those that are born again, they must have some promise of
+Christ to keep them alive.  Those that are in a carnal state, they warm
+themselves with other things; but those that are born again, they
+cannot live without some promise of Christ to keep them alive, as he
+did to the poor infant in Ezekiel xvii., "I covered thee with
+embroidered gold."  And when women are with child, what fine things
+will they prepare for their child!  O but what fine things has Christ
+prepared to wrap all in that are born again!  O what wrappings of gold
+has Christ prepared for all that are born again!  Women will dress
+their children, that every one may see them how fine they are; so he in
+Ezekiel xvi. 11--"I decked thee also with ornaments, and I also put
+bracelets upon thine hands, and a chain on thy neck.  And I put a jewel
+on thy forehead, and ear-rings in thine ears, and a beautiful crown
+upon thine head;" and, says he in the 13th verse, "thou didst prosper
+to a kingdom."  This is to set out nothing in the world but the
+righteousness of Christ, and the graces of the Spirit, without which a
+new-born babe cannot live, unless he have the golden righteousness of
+Christ.
+
+Fourthly, A child when it is in its mother's lap, the mother takes
+great delight to have that which will he for its comfort; so it is with
+God's children, they shall he kept on his knee; Isaiah lxvi. 11, "They
+shall stick and be satisfied with the breasts of her consolation."
+Ver. 13, "As one whom his mother comforteth, so will I comfort you."
+There is a similitude in these things that nobody knows of but those
+that are born again.
+
+Fifthly, There is usually some similitude betwixt the father and the
+child; it may be the child looks like its father; so those that are
+born again, they have a new similitude, they have the image of Jesus
+Christ (Gal. iv.), every one that is born of God has something of the
+features of heaven upon him.  Men love those children that are likest
+them most usually; so does God his children; therefore they are called
+the children of God.  But others do not look like him, therefore they
+are called Sodomites.  Christ describes children of the devil by their
+features; the children of the devil, his works they will do; all works
+of unrighteousness, they are the devil's works.  If you are earthly,
+you have borne the image of the earthly; if heavenly, you have borne
+the image of the heavenly.
+
+Sixthly, When a man has a child, he trains him up to his own liking, he
+learns the custom of his father's house; so are those that are born of
+God; they have learned the custom of the true church of God, there they
+learn to cry, My Father and my God; they are brought up in God's house,
+they learn the method and form of God's house for regulating their
+lives in this world.
+
+Seventhly, Children, it is natural for them to depend upon their father
+for what they want.  If they want a pair of shoes, they go and tell
+him; if they want bread, they go and tell him; so should the children
+of God do.  Do you want spiritual bread? go tell God of it.  Do you
+want strength of grace? ask it of God.  Do you want strength against
+Satan's temptations? go and tell God of it.  When the devil tempts you,
+run home and tell your heavenly Father; go pour out your complaints to
+God.  This is natural to children; if any wrong them, they go and tell
+their father; so do those that are born of God, when they meet with
+temptations, go and tell God of them.
+
+The first use is this, to make a strict inquiry whether you be born of
+God or not.  Examine by those things I laid down before of a child of
+nature and a child of grace.  Are you brought out of the dark dungeon
+of this world into Christ? have you learned to cry, My Father? Jer.
+iii. 16, "And I said, Thou shalt call me thy Father."  All God's
+children are criers.  Can you be quiet without you have a bellyful of
+the milk of God's word?  Can you be satisfied without you have peace
+with God?  Pray you consider it, and be serious with yourselves.  If
+you have not these marks, you will fall short of the kingdom of God,
+you shall never have an interest there; there is no intruding.  They
+will say, "Lord, Lord, open to us; and he will say, I know you not."
+No child of God, no heavenly inheritance.  We sometimes give something
+to those that are not our children, but not our lands.  O do not
+flatter yourselves with a portion among the sons, unless you live like
+sons.  When we see a king's son play with a beggar, this is unbecoming;
+so if you be the king's children, live like the king's children.  If
+you be risen with Christ, set your affections on things above, and not
+on things below.  When you come together, talk of what your Father
+promised you; you should all love your Father's will, and be content
+and pleased with the exercises you meet with in the world.  If you are
+the children of God, live together lovingly.  If the world quarrel with
+you, it is no matter; but it is sad if you quarrel together.  If this
+be amongst you, it is a sign of ill-breeding, it is not according to
+rules you have in the Word of God.  Dost thou see a soul that has the
+image of God in him?  Love him, love him; say, This man and I must go
+to heaven one day.  Serve one another, do good for one another; and if
+any wrong you, pray to God to right you, and love the brotherhood.
+
+Lastly, If you be the children of God, learn that lesson:  "Gird up the
+loins of your mind as obedient children, not fashioning yourselves
+according to your former conversation; but be ye holy in all manner of
+conversation."  Consider that the holy God is your father, and let this
+oblige you to live like the children of God, that you may look your
+Father in the face with comfort another day.
+
+
+
+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 and
+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.
+
+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 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, so that nothing could help us but that; and the most
+clear discovery of the dreadful nature of our sins.  For if sin be such
+a dreadful 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 heavy 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 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 mayst 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 the Saviour; let us therefore, with the prodigal, return unto him,
+and we shall find ease and rest.
+
+A returning penitent, though formerly 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 to thyself, to-morrow I will repent; for it is thy duty to do
+it daily.
+
+The gospel of grace and salvation is above all doctrine 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 only as have 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 come to
+converse with 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, Father of our Lord Jesus Christ, THAT
+CLOTHES HIMSELF WITH LIGHT AS WITH A GARMENT; that thou art a vile
+sinner, and he a holy God; that thou art but a poor crawling worm, and
+he the omnipotent Creator.
+
+In all your prayers, forget not to thank the Lord for his mercies.
+
+When thou prayest, rather let thy heart be without WORDS than thy words
+without 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 thousands 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-DAYS, SERMONS, AND WEEK-DAYS.
+
+Have a special care to sanctify the Lord's-day; for as thou keepest it,
+so will it 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 parts of the week; let the sermon thou hast heard be converted
+into PRAYER:  shall God allow thee six days, and wilt thou not afford
+him one?
+
+In the church, be careful to serve God; for thou art in his eyes, and
+not in man's.
+
+Thou mayst hear sermons often, and do well in practising what thou
+hearest; but thou must not expect to be told in a pulpit all that thou
+oughtest to do, but be studious in reading the Scriptures, and other
+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.
+
+On the week-day, when thou risest in the morning, consider, 1.  Thou
+must die; 2.  Thou mayst 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 account 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 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 life 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.
+
+ON SUFFERING.
+
+It is not every suffering that makes a man 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 against God's enemy, sin.  Sin in doctrine, sin in worship, sin in
+life, and sin in conversation.
+
+Neither 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 the whole world.
+
+I have often thought that the best of Christians are found in the worst
+times:  and I have thought again, that one reason why we are not 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 out of 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 a
+greater influence for the taking off our hearts from vanities, and for
+the begetting in us desires for holiness.
+
+O! sinner, what a condition wilt thou fall into when thou departest the
+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 the other; 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.  The trial we are to have before God
+is of OTHERWISE importance; 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 mountains and hills to fall upon them, to
+cover them from the sight of their judge; let us, therefore, in time be
+POSING 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 imbitter; with everything to sweeten it.
+
+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 for 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 the 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 anti-
+Christian 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 fruit 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.
+
+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 no 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.
+
+
+
+
+
+Endo of The Project Gutenberg Etext of Miscellaneous Pieces, by John Bunyan
+
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