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for the cross, where we have one professor, we of another world, what a God, what a Christ, what should have twenty; but this cross, that is it which a heaven, and what an eternal glory there is to be spoileth all.
enjoyed; also when they see that it is possible for Some men, as I said before, when they come at them to have a share in it, I tell you it will make the cross they can go no farther, but back again them run through thick and thin to enjoy it. to their sins they must go. Others they stumble Moses, having a sight of this, because his underat it, and break their necks; others again, when standing was enlightened, he feared not the wrath they see the cross is approaching, they turn aside of the king, but chose • rather to suffer affliction to the left hand, or to the right hand, and so think with the people of God, than to enjoy the pleato get to heaven another way; but they will be sures of sin for a season. He refused to be called deceived. “Yea, and all that will live godly in the son of the king's daughter; accounting it wonChrist Jesus SuaLL,' mark, shall be sure to suffer derful riches to be counted worthy of so much as persecution.' 2 Ti. iii. 12. There are but few when to suffer for Christ, with the poor despised saints; they come at the cross, cry, Welcome cross, as and that was because he saw him who was insome of the martyrs did to the stake they were visible, and had respect unto the recompence of burned at. Therefore, if thou meet with the cross the reward.' He. xi. 24–27. And this is that which in thy journey, in what manner soever it be, be the apostle usually prayeth for in his epistles for not daunted, and say, Alas, what shall I do now! the saints, namely, • That they might know what But rather take courage, knowing, that by the is the hope of God's calling, and the riches of the cross is the way to the kingdom. Can a man glory of his inheritance in the saints.' Ep. i. 18. And believe in Christ and not be hated by the devil? that they might be able to comprehend with all Can he make a profession of this Christ, and that saints, what is the breadth, and length, and deptlı, sweetly and convincingly, and the children of Satan and height, and to know the love of Christ which hold their tongue? Can darkness agree with passeth knowledge.' Ep. iii. 18, 19. Pray therefore light? or the devil endure that Christ Jesus should that God would enlighten thy understanding: that be honoured both by faith and a heavenly conversa- will be very great help unto thee. It will make tion, and let that soul alone at quiet? Did you never thee endure many a hard brunt for Christ; as Paul read, that 'the dragon persecuteth the woman?' saith, After ye were illuminated, ye endured a
And that Christ saith, “In the world ye great fight of afflictions. You took joyfully the shall have tribulation.' Jn. xvi. 33.
spoiling of your goods, knowing in yourselves that The Ninth Direction. Beg of God that he would ye have in heaven a better and an enduring subdo these two things for thee: First, Enlighten stance.' Ile. x. 32–34. If there be never such a rare thine understanding. And, Second, Inflame thy jewel lie just in a man's way, yet if he sees it not, will. If these two be but effectually done, there he will rather trample upon it than stoop for it, is no fear but thou wilt go safe to heaven. and it is because he sees it not. Why, so it is
[First, Enlighten thine understanding.] One of here, though heaven be worth never so much, and the great reasons why men and women do so little thou hast never so much need of it, yet if thou see regard the other world, it is because they see it not, that is, have not thy understanding opened so little of it. And the reason why they see so or enlightened to see it, thou wilt not regard at little of it is because they have their understand-all: therefore cry to the Lord for enlightening ings darkened. And therefore, saith Paul, do not grace, and say, Lord, open my blind eyes: Lord,
: you believers' walk as do other Gentiles, even in take the vail off my dark heart, show me the the vanity of their minds, having the understand things of the other world, and let me see the sweeting darkened, being alienated from the life of God ness, glory, and excellency of them for Christ his through the ignorance,' or foolishness that is in sake. This is the first. them, because of the blindness of their heart.' [Second. Inflame thy will.] Cry to God that he Ep. iv. 17, 18. Walk not as those, run not with them: would inflame thy will also with the things of the alas, poor souls, they have their understandings other world. For when a man's will is fully set to darkened, their hearts blinded, and that is the do such or such a thing, then it must be a very hard reason they have such undervaluing thoughts of matter that shall hinder that man from bringing the Lord Jesus Christ, and the salvation of their about his end. When Paul's will was set resolvedly souls. For when men do come to seo the things to go up to Jerusalem, though it was signified to
him before what he should there suffer, he was not This is a very solemn warning. But is it asked how are we to see that that is invisible, or to imagine bliss that is past
daunted at all; nay, saith he, “I am ready,' or our understanding? The reply is, treasure up in your heart willing, ‘not to be bound only, but also to die at those glimpses of glory contained in the Word. Be daily in Jerusalem for the name of the Lord Jesus.' Ac. xxi. 13. communion with the world of spirits, and it may be your lot, His will was inflamed with love to Christ; and with Panl, to have so soul-ravishing a sense of eternal realities, as scarcely to know whether you are in the body or not.-(Ed.) therefore all the persuasions that could be used
wrought nothing at all. Your self-willed people he was sure enough of them. Otherefore cry pobody knows what to do with them; we used to hard to God to inflame thy will for heaven and say, He will have his own will, do all what you Christ: thy will, I say, if that be rightly set for
Indeed to have such a will for heaven, is an heaven, thou wilt not be beat off with discourageadmirable advantage to a man that undertaketh ments; and this was the reason that, when Jacob the race thither; a man that is resolved, and hath wrestled with the angel, though he lost a limb, as his will fixed, saith he, I will do my best to ad- it were, and the hollow of his thigh was put out vantage myself; I will do my worst to hinder my of joint, as he wrestled with him, yet, saith lic, enemies; I will not give out as long as I can stand; I will not,' mark, ‘I WILL not let thee go except I will have it or I will lose my life; though he thou bless me.' Ge. xxxii. 24–26. Get thy will tipt slay me yet will I trust in him.' Job xili. 15. • I will with the heavenly grace, and resolution against not let thee go except thou bless me.' Ge. xxxii. 26. all discouragements, and then thou goest full speed WILL, WILL, O this blessed inflamed will for heaven; but if thou falter in
(Lord Will-be-will.) for heaven! What is like it? If a man be will- thy will, and be not found there, ing, then any argument shall be matter of encour-thou wilt run hobbling and balting all the way agement; but if unwilling, then any argument thou runnest, and also to be snre thou wilt fall shall give discouragement; this is seen both in short at the last. The Lord give thee a will and saints and sinners; in them that are the children courage! of God, and also those that are the children of the Thus have I done with directing thee how to devil. As,
run to the kingdom; be sure thou keep in memory 1. The saints of old, they being willing and what I have said unto thee, lest thou lose thy way. resolved for heaven, what could stop them? Could But because I would have thee think of them, take fire or faggot, sword or halter, stinking dungeons, all in short in this little bit of paper.
. whips, bears, bulls, lions, cruel rackings, stoning, 1. Get into the way. 2. Then study on it. starving, nakedness, &c. Ile. xi. “Nay, in all these 3. Then strip, and lay aside everything that would things they were more than conquerors, through hinder. 4. Beware of bye-paths. 5. Do not gaze him that loved them ;' Ro. viii. 37. who had also made and stare too much about thee, and be sure to ponthem willing in the day of his power.'
der the path of thy feet. 6. Do not stop for any 2. See again, on the other side, the children of that call after thee, whether it be the world, the the devil, because they are not willing (to run to flesh, or the devil; for all these will hinder thy heaven], how many shifts and starting-holes they journey, if possible. 7. Be not daunted with any will have. I have married a wife, I have a farm, discouragements thou meetest with as thou goest. I shall offend my landlord, I shall offend my 8. Take heed of stumbling at the cross. master, I shall lose my trading, I shall lose my hard to God for an enlightened heart, and a willing pride, my pleaures, I shall be mocked and scoffed, mind, and God give thee a prosperous journey. therefore I dare not come. I, saith another, will / Yet before I do quite take my leave of thee, let stay till I am older, till my children are out of me give thee a few motives along with thee. It sight, till I am got a little aforehand in the world, may be they will be as good as a pair of spurs to till I have done this and that, and the other busi- prick on thy lunipish heart in this rich voyage.? ness; but alas, the thing is, they are not willing; for were they but soundly willing, these, and a
[V. NINE MOTIVES TO URGE US ON IN THE WAY.] thousand such as these, would hold them no faster
The First Motive. Consider there is no way but than the cords held Samson when he broke them this, thou must either win or lose. If thou winlike burned flax. Ju. XV. 14. I tell you the will is all: nest, then heaven, God, Christ, glory, ease, peace, that is one of the chief things which turns the life, yea, life eternal, is thine; thou must be made wheel either backwards or forwards; and God equal to the angels in heaven; thou shalt sorrow knoweth that full well, and so likewise doth the no more, sigh no more, feel no more pain; thoni devil; and therefore they both endeavour very much shalt be out of the reach of sin, hell, death, the
strengthen the will of their ser- devil, the grave, and whatever else may endeavour (Lord Will-be-will.)
vants. God, he is for making of thy hurt. But contrariwise, and if thou lose, then his a willing people to serve him; and the devil, thy loss is heaven, glory, God, Christ, ease, peace, he doth what he can to possess the will and affection of those that are his, with love to sin; and
How characteristic of Bunyan is this sentence, 'the rich therefore when Christ comes close to the matter, and eternal felicity in the desired haven : “the lumpish heart'
voyage.' God environing us about with his presence in time, indeed, saith he, ‘Ye will not come to me.' Jn. v. 10. at times apparently indifferent to the glorious harvest: 'a pair
The word voyage • How often would I have gathered you as a hen of spurs' to prick us on in the course. doth her chickens, and ye would not.' Lu. xiii. 31. journey by sea or land, it is now limited to travelling by sća.
(from via, a way) was in Bunyan's time equally used for a The devil had possessed their wills, and so long 1-(ED.)
and whatever else which tendeth to make eternity entertained with hearty good welcome. Consider, comfortable to the saints; besides, thou procurest therefore, that as bad as thou have got thithier ; eternal death, sorrow, pain, blackness, and dark- thither went scrubbed, * beggarly Lazarus, &c. ness, fellowship with devils, together with the Nay, it is prepared for the poor: • Hearken, my everlasting damnation of thy own soul.
beloved brethren,' saith James, take notice of it, The Second Motive. Consider that this devil, Ilath not God chosen the poor of this world rich this hell, death and damnation, followeth after thee in faith, and heirs of the kingdom ?' Ju. ii. 6. as hard as they can drive, and have their commis. Therefore take heart and run, man. And, sion so to do by the law, against which thou hast The Sixth Motive. Think much of them that sinned; and therefore for the Lord's sake make are gone before. First, How really they got into haste.
the kingdom. Secondly, low safe they are in The Third Motive. If they seize upon thee be the arms of Jesus; would they be here again for fore thou get to the city of Refuge, they will put a thousand worlds ? Or if they were, would they an everlasting stop to thy journey. This also cries, be afraid that God would not make them welcome? Run for it.
Thirdly, What would they judge of thee if they The Fourth Motive. Know also, that now knew thy heart began to fail thee in thy journey, heaven gates, the heart of Christ, with his arms, or thy sins began to allure thee, and to persuade are wide open to receive thee. O methinks that thee to stop thy race ? would they not call thee a this consideration, that the devil followeth after to thousand fools ? and say, 0, that he did but seo destroy, and that Christ standeth open-armed to what we see, feel what we feel, and taste of the receive, should make thee reach out and fly with dainties that we taste of! O, if he were here ono all haste and speed! And therefore,
quarter of an hour, to behold, to see, to feel, to The Fifth Motive. Keep thine eye upon the prize; taste and enjoy but the thousandth part of what be sure that thy eyes be continually upon
pro- we enjoy, what would he do? What would he suffit thou art like to get. The reason why men are fer? What would he leave undone ? Would he so apt to faint in their race for heaven, it lieth favour sin ? Would he love this world below? chiefly in either of these two things:
Would he be afraid of friends, or shrink at the 1. They do not seriously consider the worth of most fearful threatenings that the greatest tyrants the prize; or else if they do, they are afraid it is could invent to give him? Nay, those who have too good for them; but most lose heaven for want had but a sighi of these things by faith, when they of considering the price and the worth of it. And have been as far off from them as heaven from therefore, that thou mayst not do the like, keep earth, yet they have been able to say with a comthine eye much upon the excellency, the sweetness, fortable and merry heart, as the bird that sings in the beauty, the comfort, the peace, that is to be the spring, that this and more shall not keep them had there by those that win the prize. This was from running to heaven. Sometimes, when my that which made the apostle run through anything; base heart hath been inclining to this world, and good report, evil report, persecution, affliction, to loiter in my journey towards heaven, the very hunger, nakedness, peril by sea, and peril by land, consideration of the glorious saints and angels in bonds and imprisonments. Also it made others heaven, what they enjoy, and what low thoughts endure to be stoned, sawn asunder, to have their they have of the things of this world together, eyes bored out with augurs, their bodies broiled on how they would befool me if they did but know gridirons, their tongues cut out of their mouths, that my heart was drawing back; [this] hath boiled in cauldrons, thrown to the wild beasts, caused me to rush forward, to disdain these poor, burned at the stakes, whipped at posts, and a low, empty, beggarly things, and to say to my thousand other fearful torments, “while they looked soul, Come, soul, let us not be weary; let us sce not at the things which are seen,' as the things of what this heaven is; let us even venture all for it,
; this world, but at the things which are not seen; and try if that will quit the cost. Surely Abraham, for the things which are seen are temporal; but David, Paul, and the rest of the saints of God, the things which are not seen are eternal.' 2 Co. iv. 18. were as wise as any are now, and yet they lost all O this word "eternal,' that was it that made for this glorious kingdom. O! therefore, throw them, that when they might have had deliverance, away stinking lusts, follow after righteousness, they would not accept of it; for they knew in the love the Lord Jesus, devote thyself unto his fear, world to come they should have a better resurrec- I'll warrant thee he will give thee a goodly recomtion, Ic. xi. 35.
pense. Reader, what savst thou to this? Art 2. And do not let the thoughts of the rareness (thou] resolved to follow me? Nay, resolve if thou of the place make thee say in thy heart, This is too good for me; for I tell thee, heaven is prepared
7.Scrubbed;' worthless, vile, insignificant in the sight of
man, who judges from the outward, temporal condition ; but, for whosoever will accept of it, and they shall be in the case of Lazarus, precious in the sight of God.--(Ev.)
canst to get before me. So run, that ye may ob- run as fast, scck as diligently, nay, a hundred times tain.'
more diligently, for the company of these glorious The Seventh Motive. To
encourage thee a little eternal friends, though with the loss of such as farther, set to the work, and when thou hast run these, nay, with the loss of ten thousand times thyself down weary, then the Lord Jesus will take better than these poor, low, base, contemptible thee up, and carry
thee. Is not this enough to things ? Shall it be said at the last day, that make any poor soul begin his race? Thou, per- wicked men made more haste to hell than you
did haps, criest, O but I am feeble, I am lame, &c. : make to heaven ?3 That they spent more hours, well, but Christ hath a bosom; consider, therefore, days, and that early and late, for hell, than you when thou hast run thyself down weary, he will put spent for that which is ten thousand thousand of thee in his bosom: •He shall gather the lambs thousands times better? O let it not be so, but with his arm, and carry them in his bosom, and run with all might and main. shall gently lead those that are with young.' Is. xl. 11. Thus you see I have here spoken something, This is the way that fatliers take to encourage though but little. Now I shall come to make their children, saying; Run, sweet babe, while thou some use and application of what hath been said, art weary, and then I will take thee
and so conclude.
[VI. Nise Uses OF THIS SUBJECT.] weary they shall ride.
The first use.
You see here, that he that will The Lighth Motive. Or else he will convey new go to heaven, he must run for it; yea, and not strength from heaven into thy soul, which will be only run, but so run, that is, as I have said, to as well— The youths shall faint and be weary, run earnestly, to run continually, to strip off every and the young men shall utterly fall; but they that thing uld hinder in his race with the rest. wait upon the Lord shall renew their strength; they Well then, do you so run? And now let us examine shall mount up with wings as eagles; they shall a little. run and not be weary, they shall walk and not 1. Art thou got into the right way? Art thou faint.' Is. xl. 30, 31.
What shall I say besides what in Christ's righteousness? Do not say yes in thy hath already been said ? Thou shalt have good heart, when in truth there is no such matter. It and easy lodging, good and wholesome diet, the is a dangerous thing, you know, for a man to bosom of Christ to lie in, the joys of heaven to feed think he is in the right way, when he is in the on. Shall I speak of the satiety and of the dura- wrong. It is the next way for him to lose his tion of all these? Verily to describe them to the way, and not only so, but if he run for heaven, as height it is a work too hard for me to do." thou sayst thou dost, even to lose that too. 0 The Ninth Motive. Again methinks the
this is the misery of most men, to persuade themindustry of the devil, and the industry of his serv- selves that they run right, when they never had ants, &c., should make you that laye a desire to one foot in the way! The Lord give thce underheaven and happiness to run apace. Why, the standing here, or else thou art undone for ever. devil, he will lose no time, spare no pains, also | Prithee, soul, search when was it thou turned out neither will his servants, both to seck the destruc-of thy sins and righteousness into the righteoustion of themselves and others : and shall not we be ness of Jesus Christ. I say, dost thou see thyself as industrious for our own salvation? Shall the in him? and is he more precious to thee than the world venture the damnation of their souls for a whole world ? Is thy mind always musing on poor corruptible crown; and shall not we venture him? Dost thou love to be talking of him—and also the loss of a few trifles for an eternal crown to be walking with him? Dost thou count his Shall they venture the loss of eternal friends, as company more precious than the whole world? God to love, Christ to redeem, the Holy Spirit to Dost thou count all things but poor, lifeless, empty, comfort, heaven for habitation, saints and angels vain things, without communion with him? Doth for company, and all this to get and hold com- his company sweeten all things—and his absence munion with sin, and this world, and a few base, imbitter all things ? Soul, I beseech thee, be drunken, swearing, lying, covetous wretches, like serious, and lay it to heart, and do not take things themselves? And shall not we labour as hard, of such weighty concernment as the salvation or
damnation of thy soul, without good ground. 1 What an inexhaustible source of comfort is contained in this passage. Blessed carriage, in which the poorest, weakest 3 How severe and cutting, but how just, is this reflection of Christ's flock shall ride. Millions of gold could not purchase upon many, that wicked men, for the gratification of destructhe privilege thus to ride in ease and safety, supported and tire propensities, should evince greater zeal and perseverance guarded by Omnipotence, and guided by Omniscience.—(ED.) to light up the fire of hell in their consciences, than some pro
2 Summed up by the Psalmist, ‘Happy is that people that fessing Christians do in following after peace and holiness. is in such a case. Happy is that people whose God is the 'Go to the aut, thou sluggard, cousider her ways and bo wis,' Lord.' P's. cxliv. 15.-(ED.)
2. Art thou unladen of the things of this world, turn back again, 'from the holy commandment.' as pride, pleasures, profits, lusts, vanities? What! 2 Pe. ii. 22. Those men shall not only be damned dost thou think to run fast enough with the world, for sin, but for professing to all the world that thy sins and lusts in thy heart? I tell thee, soul, sin is better than Christ; for the man that runs they that have laid all aside, every weight, every back again, he doth as good as say, 'I have tried sin, and are got into the nimblest posture, they Christ, and I have tried sin, and I do not find so find work enough to run; so to run as to hold much profit in Christ as in sin.” I say, this man out. To run through all that opposition, all these declareth this, even by his running back again. jostles, all these rubs, over all these stumbling- 0 sad! what a doom they will have, who were blocks, over all the snares from all these intangle- almost at heaven-gates, and then run back again. ments, that the devil, sin, the world, and their If any draw back,' saith Christ (by his apostle), own hearts, lay before them; I tell thee, if thou my soul shall have no pleasure in him.' Ile. 1. 28. art agoing heavenward, thou wilt find it no small | Again, ‘No man having put his hand to the or easy matter. Art thou therefore discharged plough,' that is, set forward, in the ways of God, and unladen of these things? Never talk of go- and looking back,' turning back again, 'is fit for ing to heaven if thou art not. It is to be feared the kingdom of God.' Lu. ir. 62. And if not fit for thou wilt be found among the many that will the kingdom of heaven, then for certain he must seek to enter in, and shall not be able.' Lu. xiii. 24. needs be fit for the fire of hell. And therefore,
The second use. If so, then, in the next place, saith tho apostle, those that bring forth’ these what will become of them that are grown weary apostatizing fruits, as • briars and thorns, aro before they are got half way thither? Why, man, rejected, and nigh unto cursing, whose end is to it is he that holdeth out to the end that must be be burned.' lie. vi. 8. Othere is never another saved; it is he that overcometh that shall inherit Christ to save them by bleeding and dying for all things; it is not every one that begins. Agrippa them! And if they shall not escape that neglect, gave a fair step for a sudden, he steps almost into then how shall they escape that reject and turn the bosom of Christ in less than half an hour. their back upon .so great a salvation?' He. ii. 3. Thou, saith le to Paul, hast “almost persuaded And if the righteous, that is, they that run for it, me to be a Christian.' Ac. xxvi. 26. Ah! but it was will find work enough to get to heaven, then but almost; and so he had as good have been where will the ungodly' backsliding 'sinner apnever a whit; lie stept fair indeed, but yet he pear?' or if Judas the traitor, or Francis Spira stept short; he was hot while he was at it, but he the backslider,” were but now alive in the world to was quickly out of wind. O this but almost ! I whisper these men in the ear a little, and tell tell
you, this but almost, it lost his soul. Methinks them what it hath cost their souls for backsliding, I have seen sometimes how these poor wretches surely it would stick by them and make thein that get but almost to heaven, how fearfully their afraid of running back again, so long as they had almost, and their but almost, will torment them one day to live in this world. in hell; when they shall cry out in the bitterness The fourth usc. So again, fourthly, how unlike of their souls, saying, I was almost a Christian. to these men's passions3 will those be that have all I was almost got into the kingdom, almost out of this while sat still, and have not so much as set the hands of the devil, almost out of my sins, almost one foot forward to the kingdom of heaven. Surely from under the curso of God; almost, and that he that backslideth, and he that sitteth still in was all ; almost, but not altogether. Othat I sin, they are both of one mind; the one he will should be almost at heaven, and should not go not stir, because he loveth his sins, and the things quite through! Friend, it is a sad thing to sit of this world; the other he runs back again, bedown before we are in heaven, and to grow weary cause he loveth his sins, and the things of this before we come to the place of rest; and if it should world: is it not one and the same thing? They be thy case, I am sure thou dost not so run as to are all one here, and shall not one and the same obtain. But again,
hell hold them hereafter! He is au ungodly one The third use. In the next place, What then that never looked after Christ, and he is an unwill become of them that some time since were
How awful a warning is this to the backslider. A wicked running post-haste to heaven, insomuch that they professor is a practical atheist and a contemptible hypocrite. seemed to outstrip many, but now are running as But the backslider is worse, he proclaims, in his downward fast back again? Do you think those will ever course, the awful blasphemy that sin is better than Christ ;' come thither? What, to run back again, back backslider may, by a Divine blessing upon the voice of Budyan,
'hell is preferable to heaven.' 01 that some poor bewildered again to sin, to the world, to the devil
, back again be arrested in his mad career.— (Ed.) to the lusts of the flesh? O! It had been better
2 See the Note on Francis Spira on page 383. for them not to have known the way of righteous- used in Acts i. emphatically, to express the last sufferings of
Passions ;' the old English term for sufferings. It is ness, than after they have known it, to turn,' to the Saviour; as also in what is called ' passion week.'-(£d.)