godly one that did once look after him and then plain for the overthrow of your lazy professors, ran quite back again ; and therefore that word that it is to be wondered men do take no more must certainly drop out of the mouth of Christ notice of it. How was Lot's wife served for runnagainst them both, ' Depart from me, ye cursed, ing lazily, and for giviug but one look behind her, into everlasting fire, prepared for the devil and his after the things she left in Sodom? How was angels.' Mat. xxv. 41.

Esau served for staying too long before he came The fifth use. Again, here you may see, in the for the blessing? And how were they served that next place, that is, they that will have heaven are mentioned in the 13th of Luke, ‘for staying must run for it; then this calls aloud to those till the door was shut?' Also the foolish virgins ; who began but a while since to run, I say, for a lieavy after-groan will they give that have thus them to mend their pace if they intend to win; staid too long. It turned Lot's wife into a pillar you know that they which come hindmost, had of salt. Ge. xix. 26. It made Esau weep with an need run fastest. Friend, I tell thee, there be exceeding loud and bitter cry. Ile. xii. 17. It made those that have run ten years to thy one, nay, Judas hang himself: yea, and it will make thec twenty to thy five, and yet if thou talk with them, curse the day in which thou wast born, if thou sometimes they will say they doubt they shall miss of the kingdom, as thou wilt certainly do, if come late enough. How then will it be with thee? this be thy course. But, Look to it therefore that thou delay no time, not The Eighth Use. Again, How, and if thou by an hour's time, but speedily part with all, with thy lazy running shouldst not only destroy thyeverything that is an hinderance to thee in thy self, but also thereby be the cause of the damnajourney, and run; yea, and so run that thou tion of some others, for thou being a professor mayest obtain,

thou must think that others will take notice of The sixth use. Again, sixthly, You that are old thee; and because thou art but a poor, cold, lazy professors, take you heed that the young striplings runner, and one that seeks to drive the world and of Jesus, that began to strip but the other day, pleasure along with thee: why, thereby others will do not outrun you, so as to have that scripture think of doing so too. Nay, say they, why may fulfilled on you, . The first shall be last, and the not we as well as he? Ile is a professor, and yet last first;' which will be a shame to you, and a he seeks for pleasures, riches, profits; he loveth credit for thein. What, for a young soldier to be vain company, and he is proud, and he is so and more courageous than he that hath been used to so, and professeth that he is going for heaven; wars! To you that are hindmost, I say, strive yea, and he saith also he doth not fear but he shall to outrun them that are before you; and you that have entertainment; let us therefore keep pace are foremost, I say, hold your ground, and keep with him, we shall fare no worse than he. O how before them in faith and love, if possible; for in- fearful a thing will it be, if that thou shalt be indeed that is the right running, for one to strive to strumental of the ruin of others by thy halting in outrun another; even for the hindmost to endea- the way of righteousness! Look to it, thou wilt vour to overtake the foremost, and he that is be- have strength little enough to appear before God, fore should be sure to lay out himself to keep his to give an account of the loss of thy own soul ; ground, even to the very utmost. But then, thou needest not have to give an account for others;

The seventh use. Again, How basely do they why, thou didst stop them from entering in. How behave themselves, how unlike are they to win, wilt thou answer that saying, You would not enter that think it enough to keep company with the in yourselves, and them that would you hinder; hindmost? There are some men that profess for that saying will be eminently fulfilled on them themselves such as run for heaven as well as any; that through their own idleness do keep themselves yet if there be but any lazy, slothful, cold, half- out of heaven, and by giving of others the same hearted professors in the country, they will be example, hinder them also. sure to take example by them; they think if they The Ninth Use. Therefore, now to speak a can but keep pace with them they shall do fair; word to both of you, and so I shall conclude. but these do not consider that the hindmost lose 1. I beseech you, in the name of our Lord Jesus the prize. You may know it, if you will, that it Christ, that none of you do run so lazily in the cost the foolish virgins dear for their coming too way to heaven as to hinder either yourselves or late-They that were ready went in with him, others. I know that even he which runs laziest, and the door was shut. Afterward,'mark, “after- if he should see a man running for a temporal life, ward came the other,' the foolish, 'virgins, say- if he should so much neglect his own well-being ing, Lord, Lord, open to us; but he answered, in this world as to venture, when he is a-running and said,' Depart, “I know you not.' Mat. Ixv. 10–12. for his life, to pick up here and there a lock of Depart, lazy professors, cold professors, slothful wool that hangeth by the way-side, or to step now professors. 0! methinks the Word of God is so and then aside out of the way for to gather up a


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straw or two, or any rotten stick, I say, if he own peace, thy own advantage, or disadvantage. should do this when he is a-running for his life, If it were my soul that thou art desired to be good thou wouldest condemn him; and dost thou not unto, methinks reason should move thee somewhat condemn thyself that dost the very same in effect, to pity it. But alas, it is thy own, thy own soul. nay worse, that loiterest in thy race, notwithstand- . What shall it profit a man if he shall gain the ing thy soul, heaven, glory, and all is at stake. whole world, and lose his own soul?' Mar. viii. 36. Have à care, have a care, poor wretched sinner, God's people wish well to the souls of others, and have a care.

wilt not thou wish well to thy own? And if this 2. If yet there shall be any that, notwithstand will not provoke thee, then think again, ing this advice, will still be flaggering and loiter- 2. If thou lose thy soul, it is thou also that ing in the way to the kingdom of glory, be thou must bear the blame. It made Cain In a spiritual so wise as not to take example by them. Learn stark mad to consider that he had not of no man further than he followeth Christ. But looked to his brother Abel's soul. How much look unto Jesus, who is not only the author and more will it perplex thee to think, that thou hadst finisher of faith,' but who did, for the joy that not a care of thy own?

And if this will not prowas set before him, endured the cross, despising voke thee to bestir thyself, think again, the shame, and is now set down at the right hand 3. That if thou wilt not run, the people of God of God.' He, xii. 2. I


look to no man to learn are resolved to deal with thee even as Lot dealt of him no further than he followeth Christ. •Be with his wife, that is, leave thee behind them. It ye followers of me,' saith Paul, even as I also may be thou hast a father, mother, brother, &c., am of Christ.' 1 Co. xi. 1. Though he was an emi- going post-haste to heaven, wouldst thou be willnent man, yet his exhortation was, that none ing to be left behind them? Surely no. Again, should follow him any further than he followed 4. Will it not be a dishonour to thee to see the Christ.

very boys and girls in the country to have more

wit than thyself? It may be the servants of some VII. Provocation. (TO RUN WITH THE FOREMOST.]

men, as the horsekeeper, ploughman, scullion, &c., Now that you may be provoked to run with the are more looking after heaven than their masters. foremost, take notice of this. When Lot and his I am apt to think sometimes, that more servants wife were running from cursed Sodom to the moun-than masters, that more tenants than landlords, tains, to save their lives, it is said that his wife will inherit the kingdom of heaven. But is not looked back from behind him, and she became a this a shame for them that are such? I am perpillar of salt; and yet you see that neither her suaded you scorn, that your servants should say practice, nor the judgment of God that fell upon that they are wiser than you in the things of this her for the same, would cause Lot to look behind world; and yet I am bold to say, that many of him. I have sometimes wondered at Lot in this them are wiser than you in the things of the world particular; his wife looked behind her, and died to come, which are of greater concernment. immediately, but let what would become of her,

VIII. A SHORT EXPOSTULATION. Lot would not so much as look behind him to see her. We do not read that he did so much as once Well then, sinner, what sayest thou? Where is look where she was, or what was become of her; thy heart? Wilt thou run? Art thou resolved to his heart was indeed upon his journey, and well it strip? Or art thou not? Think quickly, man, it

ght: there was the mountain before m, and is no dallying in this matter. Confer not with flesh the fire and brimstone behind him; his life lay at and blood; look up to heaven, and see how thou stake, and he had lost it if he had but looked be- likest it; also to hell of which thou mayst underhind him. Do thou so run: and in thy race re- stand something by my book, called, A few Sighs member Lot's wife, and remember her doom; and from Hell; or the Groans of a damned Soul; which remember for what that doom did overtake her; I wish thee to read seriously over—and accordingly and remember that God made her an example for devote thyself. If thou dost not know the way, all lazy runners, to the end of the world: and take inquire at the Word of God. If thou wantest comheed thou fall not after the same example. But, pany, cry for God's Spirit. If thou wantest enif this will not provoke thee, consider thus, couragement, entertain the promises. But be sure

1. Thy soul is thy own soul, that is either to be thou begin by times; get into the way; run apace saved or lost; thou shalt not lose my soul by thy and hold out to the end; and the Lord give theo laziness. It is thy own soul, thy own ease, thy a prosperous journey. Farewell.









'Glorious things are spoken of thee, O city of God.-Psal. lxxxvii. 3.
. And the name of the city from that day shall be, THE LORD IS THERE.'—Ezek. xlvü. 35.

London : Printed in the year 1665.


to approve

READER, it will require the utmost effort of your tributing the truth, it did so increase in his hand, powers of faith in perfectly well authenticated his- that of the fragments he gathered up a basket full, tory to believe an almost incredible fact, but which and furnished this heavenly treatise.' Such, in certainly took place in England, under the re- substance, is the author's interesting account of formed church in 1665. It is, however, true, that the circumstances under which he wrote this book. a number of eminently pious, loyal, sober, indus- He adds, with humility, that the men of this world trious citizens were immured, by the forms of law, would laugh, in conceit, that one so low, conwithin the walls of a small prison on Bedford temptible, and inconsiderable should busy himself Bridge, over the river Ouse, for refusing to attend with so hard and knotty a subject, but humbly the parish church or join in the service prescribed hopes, that though but a babe in Christ, these by Acts of Parliament, according to the Book of truths were revealed to him. To the real followers Common Prayer. The Ruler of the universe deigned of the lowly Jesus, the poor carpenter's son, who

their conduct, and to visit these prisoners had not where to lay his head'-of whom the Jews with his peculiar approbation. He made their prison said, “How knoweth this man letters, having never a Bethel, the house of God, and the very gate of learned ?' Jn. vii. 15—despised by princes, prelates, heaven—thus richly blessing their souls for refusing scribes, and pharisees—to such, the poverty, the to render unto man the things that are God's. occupation, and the want of book-learning of our

On the Lord's day they were in the habit of author needs no apology. It is all-sufficient to uniting in Divine worship. Their prison chamber know that he was mighty in the Scriptures, and had received no prelatic consecration, but God was deeply taught of the Holy Spirit. These are the in their midst to bless them. It happened one only sources of information relative to the New morning that it came to the turn of a poor itine- Jerusalem; and in this treatise the author has rant tinker, of extraordinary ability, to address his richly developed the treasures of the Bible in refellow-prisoners—he had neither written nor even ference to this solemn subject. To the same prison prepared a sermon, and felt, for a time, at a loss discipline to which we are indebted for the Pilfor a text or subject. At length, while turning grim's Progress, we owe this, and other of the over the sacred

his eye was directed to the labours of that eminent servant of Christ, John description of the Holy City-New Jerusalem, Bunyan. Little did the poor tyrants who sent which in the latter day will gloriously descend from him to jail think that, in such a place, he would heaven. His soul was enlarged and enlightened have this blessed vision of the heavenly city, or with the dazzling splendour of that sacred city- that his severe sufferings would materially aid in his heart, which had felt empty, spiritless, and destroying their wicked craft. barren,' was baptized into his subject-'with a The subject is one of pure revelation. The philofew groans, he carried his meditations to the Lord sopher-the theologian-the philologist-the hisJesus for a blessing, which he did forthwith grant torian, and the antiquarian, are utterly unable to according to his grace, and then the preacher did grapple with that which is here so admirably sct before his brethren the spiritual meat, and they handled by a poor unlettered prisoner for Christ, did all eat and were well refreslied. While dis- who, from the inexhaustible storehouse of God's



Word, brings forth things new and old to comfort another man's servant.' 'Let every man be fully the pilgrim, whether in a prison or a palace, and persuaded in his own mind.' Ro. xiv. 4, 5. to enliven his prospects on his way to this celestial After viewing the spiritual unity of the inhabicity. The New Jerusalem is a sublime object, and tants of this wonderful city, we are introduced to we are bound humbly to adore that majestic mercy its temple. How vast the edifice, to contain the which has condescended to give us such a glimpse millions on millions of worshippers-every inhaof the glory which, in its unbounded extent, passeth bitant being present in the general assembly and all the powers of our earth-bound souls to conceive. church of the first-boru! Utterly beneath our no

It is a city whose builder and maker is God— tice are the most magnificent temples raised by perfect as his infinite wisdom-strong as his omni- human ingenuity and vanity, when compared with potence-eternal as his existence. Who by search that of the Holy City. Its foundation, the immuing can find out the perfections of the Almighty-tability of God—its extent, his divine immensity they can only be traced by his revealed will, and its walls, the omnipotence of Jehovah—its treawith our poor powers, even then but faintly. No sury, the unsearchable riches of Christ-its worman ever possessed a more intimate knowledge of shippers, the countless myriads of the nations of the Bible, nor greater aptitude in quoting it than those that are saved—its duration, ETERNITY. Bunyan: he must have meditated in it day and It is the inheritance of the Son of God, Jelovah night; and in this treatise his biblical treasures Jesus, and is worthy of HIS inconceivable majesty. are wisely used. He begins with the foundation In all the multitude not one hypocrite will be found of the walls, and shows that they are based upon - not one sleeping worshipper-n0 wandering

—not no the truths taught to the twelve tribes, and by the thought-no fear of sin or of Satan and his persetwelve apostles of the Lamb. All these truths are cuting agents—death itself will be dead and swal. perfectly handed down to us in holy Writ, alike im- lowed up in life and immortality-all are puremutable and unalterable. Cursed are they that clothed in white robes—the palm of victory in their add to that book, either by tradition or by the im- hands—singing the glorious anthems of heaven. position of creeds, rites, and ceremonies, and not O my soul! who are they that are thus unspeakless cursed are they that take from it. These solid ably blessed? Shall I be a citizen of that city ? foundations support walls and gates through which God has told us who they are—not those who have nothing can enter that defileth. It is a pattern to been cherished by the state-clothed with honour, the church on earth, into which none should be who have eaten the bread of idleness. No. These admitted but saints, known from their conversation are they which came out of great tribulation.' as living epistles. «Not common stuff, not raked Re. vii. 14.4 From all kindreds, nations, sects, and out of the dunghills and muck heaps of this world, parties—they who obeyed God and not man in all and from among the toys of antichrist, but spiritual, matters of faith and holiness—those who submitted heavenly and glorious precious stones.' This city to the Saviour, and have washed their robes and has but one street, showing the perfect unity among made them white in the blood of the Lamb. How all its inhabitants, and it is only under the per- vile is that sectarian spirit which in cold blood sonal reign of Christ that uniformity can exist. consigns all but its own sect to eternal misery. The divisions among Christians arise, as Bunyan How strange the calculation of that Jewish Rabbi, justly concludes, from 'antichristian rubbish, dark- who, dooming to miserable and eternal slavery all ness, and trumpery.' The cause of all the confu- but his own little party, gives to every Jew two sion is the lust of man for domination over con- thousand eight hundred souls to be tormented and science, the government of which is the sole pre- tyrannically used as slaves. The bitter sectarian rogative of God, and this is strengthened by the who thus judges that all not of his own party shall hope of passing through time in idleness, luxury, be destroyed, will do well to listen to the voice of and honour, under the false pretence of apostolic truth, .With what judgment ye judge ye shall be descent transmitted through ceremonies worse than judged.' All these absurd and wicked feelings childish. In our Lord's days there was union are fast wearing away before the advancing spirit among his disciples, as there must be under his of Christianity. When the leaven of Divine truth personal reign in the New Jerusalem. But in the shall have spread over the whole eartlı, antichrist times of the apostles the disciples were divided — will finally fall—then shall this New Jerusalem one was of Paul—another of Apollos, and others descend from heaven, and become the glory of the of Cephas. The Holy Ghost issued laws to regu- earth. How distant soever that period may seem, late the church in their disputes—not an act of it is irresistibly hastening on. Since Bunyan's uniformity, but an injunction to the exercise of days, persecution has hid its ugly head— North anutual forbearance, Who art thou that judgest America, which was then a land of darkness, is



See page 435.

* Solomon Jarchi, Sce Allen's Modern Judaism, p. 275.

now widely covered with gospel blessings-slavery away with a great noise, and the elements shall is coming to an end—India, the islands of the melt with fervent heat; the earth also, and the Pacific, and the vast territories of Australia, are works that are therein, shall be burned up.' Then yielding their increase. A few more centuries of shall the Holy City—the New Jerusalem—descend progression, increasing in its ratio as time draws from heaven, and all the ransomed of the Lord to a close, will hasten on the coming of our Lord. shall find in it a glorious and everlasting habitation.

The growth in grace of every Christian goes on Bunyan published this Book in a very small 8vo thus gradually. Bunyan draws a beautiful picture of 294 pages. It was never reprinted separately of this from Eze. xlvii. 3–12. It is so slow as scarcely from his other works, and even in them it suffered to be perceptible, and one proof of its growth in our from serious omissions and crrors. It is now acliearts is a doubt as to whether we are progressing curately printed from liis original edition. The at all. The more the light of heaven breaks in upon copy in Dr. Williams' Library, Redcross Street, is us, the more clearly it displays our sinful follies. remarkably fine and clean, a present, most probAccording to the prophet, the waters rise higher ably, in the first instance, from the author, having and higher, but so slowly as to elude observation, an inscription on the fly leaf, apparently in Bunyan's until we find that they have risen from the ancles antograph, *This for my good and dearly beloved to the knees, and at length they rise and leave no frend mistris Backcraft.' It has a false title, bearstanding for the feet—the earth recedes with timo, ing the imprint of London, Printed for Francis and the soul enters upon the ocean of eternal Smith, at the Elephant and Castle without Temple grace and glory. The time is coming when we Barr, 1669. The editor's copy, soiled and tattered, shall no longer worship in temples made with cost him twenty shillings, a striking proof of its hands, neither in the mountains of Samaria, nor rarity. This has the original title, with the real in the temples of Jerusalem, or Rome, or London. date, 1665, but without a printer's or publisher's • The cloud-capt towers—the gorgeous palaces- name—from which it may be inferred that no one the solemn temples-yea, the great globe itself, dared to patronize the labours of the poor prisoner shall dissolve, and, like the baseless fabric of a -a circumstance tending to make the book more vision, leave not a wreck behind.' Or in language prized by the lovers of Christian liberty. The far more solemn and striking, because they are the four dedications are singular, and truly Bunyanish. unerring words of truth, “The heavens shall pass

GEO, Offor.



ficient of itself to search out all things, eren the I. TO THE GODLY READER.

deep things of God.' 1 Co. ii. 10. FRIEND,—Though the men of this world, at the The occasion of my first meddling with this sight of this book, will not only deride, but laugh matter was as followeth:-Upon a certain firstin conceit, to consider that one so low, contempt- day, I being together with my brethren in our ible, and inconsiderable as I, should busy myself prison chamber, they expected that, according to in such sort, as to meddle with the exposition of our custom, something should be spoken out of the so hard and knotty a Scripture as here they find Word for our mutual edification; but at that time the subject matter of this little book; yet do thou I felt myself, it being my turn to speak, so empty, remember that God hath chosen the foolish spiritless, and barren, that I thought I should not things of the world to confound the wise, and have been able to speak among them so much as things which are not, to bring to nought things five words of truth with life and evidence; but at that are.' i Co. i. 27, 28. Consider also, that even of last it so fell out that providentially I cast mine eye old it hath been his pleasure to hide these things upon the eleventh verse of the one and twentieth from the wise and prudent, and to reveal them chapter of this prophecy; upon which, when I had unto babes.' Blat. si, 25; xxi. 15,16. I tell you that the considered a while, methought I perceived someoperation of the Word and Spirit of God, without thing of that jasper in whose light you there find depending upon that idol, so much adored, is suf- this holy city is said to come or descend; where

fore having got in my eye some dim glimmerings By 'idol is here meant human wisdom and school learn thereof, and finding also in my heart a desire to ing, which the men of this world adore, aud laugh in conceit see farther thereinto, I with few



carry at the attempt of one who did not possess it to expound the mysteries of the Revelations—forgetting that they can only be my meditations to the Lord Jesus

for a blessing, spiritually discerned.—(ED.)

which he did forthwith grant according to his

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