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diff --git a/3613-h/3613-h.htm b/3613-h/3613-h.htm new file mode 100644 index 0000000..c230c80 --- /dev/null +++ b/3613-h/3613-h.htm @@ -0,0 +1,1238 @@ +<!DOCTYPE html + PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> +<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> +<head> +<meta http-equiv="Content-Type" content="text/html; charset=US-ASCII" /> +<title>Miscellanous Pieces, by John Bunyan</title> + <style type="text/css"> +/*<![CDATA[ XML blockout */ +<!-- + P { margin-top: .75em; + margin-bottom: .75em; + } + P.gutsumm { margin-left: 5%;} + P.poetry {margin-left: 3%; } + .GutSmall { font-size: 0.7em; } + H1, H2 { + text-align: center; + margin-top: 2em; + margin-bottom: 2em; + } + H3, H4, H5 { + text-align: center; + margin-top: 1em; + margin-bottom: 1em; + } + BODY{margin-left: 10%; + margin-right: 10%; + } + table { border-collapse: collapse; } +table {margin-left:auto; margin-right:auto;} + td { vertical-align: top; border: 1px solid black;} + td p { margin: 0.2em; } + .blkquot {margin-left: 4em; margin-right: 4em;} /* block indent */ + + .smcap {font-variant: small-caps;} + + .pagenum {position: absolute; + left: 92%; + font-size: small; + text-align: right; + font-weight: normal; + color: gray; + } + img { border: none; } + img.dc { float: left; width: 50px; height: 50px; } + p.gutindent { margin-left: 2em; } + div.gapspace { height: 0.8em; } + div.gapline { height: 0.8em; width: 100%; border-top: 1px solid;} + div.gapmediumline { height: 0.3em; width: 40%; margin-left:30%; + border-top: 1px solid; } + div.gapmediumdoubleline { height: 0.3em; width: 40%; margin-left:30%; + border-top: 1px solid; border-bottom: 1px solid;} + div.gapshortdoubleline { height: 0.3em; width: 20%; + margin-left: 40%; border-top: 1px solid; + border-bottom: 1px solid; } + div.gapdoubleline { height: 0.3em; width: 50%; + margin-left: 25%; border-top: 1px solid; + border-bottom: 1px solid;} + div.gapshortline { height: 0.3em; width: 20%; margin-left:40%; + border-top: 1px solid; } + .citation {vertical-align: super; + font-size: .8em; + text-decoration: none;} + img.floatleft { float: left; + margin-right: 1em; + margin-top: 0.5em; margin-bottom: 0.5em; } + img.floatright { float: right; + margin-left: 1em; margin-top: 0.5em; + margin-bottom: 0.5em; } + img.clearcenter {display: block; + margin-left: auto; + margin-right: auto; margin-top: 0.5em; + margin-bottom: 0.5em} + --> + /* XML end ]]>*/ + </style> +</head> +<body> +<pre> + +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 “Works of the +Puritan Divines (Bunyan)” edition by David Price, email +ccx074@pglaf.org</p> +<p style="text-align: center"> +<a href="images/tpb.jpg"> +<img alt= +"Bunyan’s cottage at Elstow" +title= +"Bunyan’s cottage at Elstow" + src="images/tps.jpg" /> +</a></p> +<h1>MISCELLANEOUS PIECES</h1> +<h2>CONTENTS</h2> +<table> +<tr> +<td><p> </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’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’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. 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. Now for thy +better performing of this, I shall give thee in brief these +following directions.</p> +<p>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.</p> +<p>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.</p> +<p>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,</p> +<p>II. The second preparative.</p> +<p>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.</p> +<p>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.</p> +<p>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.</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. 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. 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. 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. 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. 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.</p> +<p>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.</p> +<p>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.</p> +<p>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.</p> +<h2><a name="page257"></a><span class="pagenum">p. +257</span>BUNYAN’S LAST SERMON:<br /> +<span class="GutSmall">PREACHED JULY 1688.</span></h2> +<blockquote><p style="text-align: center">“<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>;” 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. 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—</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. 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.</p> +<p><i>First</i>, 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.</p> +<p><i>Secondly</i>, “Nor of the will of the +flesh.” 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. 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.</p> +<p>Men that believe in Jesus Christ to the effectual receiving of +Jesus Christ, they are born to it. 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. “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.”</p> +<p><i>First</i>, 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.</p> +<p><i>Secondly</i>, 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.</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. 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.</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. 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.</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’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.</p> +<p><i>Fourthly</i>, 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.</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. +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.</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’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.</p> +<p><i>Seventhly</i>, 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.</p> +<p>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.</p> +<p><i>Lastly</i>, 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.</p> +<h2><a name="page267"></a><span class="pagenum">p. +267</span>BUNYAN’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. +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’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. 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’s vanity, baseness, and wickedness, and lets us +see more of God’s mind. 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. To what <i>end</i>, 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?</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’S-DAYS, SERMONS, AND WEEK-DAYS.</h3> +<p>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.</p> +<p>Make the Lord’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’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. 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.</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’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’ sake; +not only for <i>truth</i>, 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.</p> +<p>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.</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. 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. 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. 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. 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! 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.</p> +<p>How will the heavens echo for joy, when the bride, the +Lamb’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’s wrath? None but +damned ones.</p> +<p>Sinners’ 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> +<pre> + + +***** This file should be named 3613-h.htm or 3613-h.zip****** + + +This and all associated files of various formats will be found in: +http://www.gutenberg.org/dirs/3/6/1/3613 + + +Updated editions will replace the previous one--the old editions will +be renamed. + +Creating the works from print editions not protected by U.S. copyright +law means that no one owns a United States copyright in these works, +so the Foundation (and you!) can copy and distribute it in the United +States without permission and without paying copyright +royalties. 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