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 giving 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 for the blessing? And how were they served that are mentioned in the 13th of Luke, for staying till the door was shut?' Also the foolish virgins; a heavy after-groan will they give that have thus staid too long. It turned Lot's wife into a pillar of salt. Ge. xix. 26. It made Esau weep with an exceeding loud and bitter cry. He. xii. 17. It made Judas hang himself: yea, and it will make thec curse the day in which thou wast born, if thou miss of the kingdom, as thou wilt certainly do, if this be thy course. But, The fifth use. Again, here you may see, in the next place, that is, they that will have heaven must run for it; then this calls aloud to those who began but a while since to run, I say, for them to mend their pace if they intend to win; you know that they which come hindmost, had need run fastest. Friend, I tell thee, there be those that have run ten years to thy one, nay, twenty to thy five, and yet if thou talk with them, sometimes they will say they doubt they shall come late enough. How then will it be with thee? Look to it therefore that thou delay no time, not an hour's time, but speedily part with all, with everything that is an hinderance to thee in thy journey, and run; yea, and so run that thou mayest obtain. The sixth use. Again, sixthly, You that are old professors, take you heed that the young striplings of Jesus, that began to strip but the other day, do not outrun you, so as to have that scripture fulfilled on you, The first shall be last, and the last first;' which will be a shame to you, and a credit for them. What, for a young soldier to be more courageous than he that hath been used to wars! To you that are hindmost, I say, strive to outrun them that are before you; and you that are foremost, I say, hold your ground, and keep before them in faith and love, if possible; for indeed that is the right running, for one to strive to outrun another; even for the hindmost to endeavour to overtake the foremost, and he that is before should be sure to lay out himself to keep his ground, even to the very utmost. But then, The seventh use. Again, How basely do they behave themselves, how unlike are they to win, that think it enough to keep company with the hindmost? There are some men that profess themselves such as run for heaven as well as any; yet if there be but any lazy, slothful, cold, halfhearted professors in the country, they will be sure to take example by them; they think if they can but keep pace with them they shall do fair; but these do not consider that the hindmost lose the prize. You may know it, if you will, that it cost the foolish virgins dear for their coming too late-They that were ready went in with him, and the door was shut. Afterward,' mark, afterward came the other,' the foolish, 'virgins, saying, Lord, Lord, open to us; but he answered, and said,' Depart, I know you not.' Mat. xxv. 10-12. Depart, lazy professors, cold professors, slothful professors. O methinks the Word of God is so VOL. III. The Eighth Use. Again, How, and if thou by thy lazy running shouldst not only destroy thyself, but also thereby be the cause of the damnation of some others, for thou being a professor thou must think that others will take notice of thee; and because thou art but a poor, cold, lazy runner, and one that seeks to drive the world and pleasure along with thee: why, thereby others will think of doing so too. Nay, say they, why may not we as well as he? He is a professor, and yet he seeks for pleasures, riches, profits; he loveth vain company, and he is proud, and he is so and so, and professeth that he is going for heaven; yea, and he saith also he doth not fear but he shall have entertainment; let us therefore keep pace with him, we shall fare no worse than he. O how fearful a thing will it be, if that thou shalt be instrumental of the ruin of others by thy halting in the way of righteousness! Look to it, thou wilt have strength little enough to appear before God, to give an account of the loss of thy own soul; thou needest not have to give an account for others; why, thou didst stop them from entering in. How wilt thou answer that saying, You would not enter in yourselves, and them that would you hinder; for that saying will be eminently fulfilled on them that through their own idleness do keep themselves out of heaven, and by giving of others the same example, hinder them also. The Ninth Use. Therefore, now to speak a word to both of you, and so I shall conclude. 1. I beseech you, in the name of our Lord Jesus Christ, that none of you do run so lazily in the way to heaven as to hinder either yourselves or others. I know that even he which runs laziest, if he should see a man running for a temporal life, if he should so much neglect his own well-being in this world as to venture, when he is a-running for his life, to pick up here and there a lock of wool that hangeth by the way-side, or to step now and then aside out of the way for to gather up a 50 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 a 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? will not provoke thee, then think again, And if this 2. If thou lose thy soul, it is thou also that must bear the blame. It made Cain In a spiritual stark mad to consider that he had not looked to his brother Abel's soul. How much more will it perplex thee to think, that thou hadst not a care of thy own? And if this will not provoke thee to bestir thyself, think again, 2. If yet there shall be any that, notwithstanding this advice, will still be flaggering and loitering in the way to the kingdom of glory, be thou so wise as not to take example by them. Learn of no man further than he followeth Christ. But look unto Jesus, who is not only the author and finisher of faith,' but who did, for the joy that was set before him, endured the cross, despising 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 say, 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 Christ. 6 VII. PROVOCATION. [TO RUN WITH THE FOREMOST.] Now that you may be provoked to run with the foremost, take notice of this. When Lot and his wife were running from cursed Sodom to the mountains, to save their lives, it is said that his wife looked back from behind him, and she became a pillar of salt; and yet you see that neither her practice, nor the judgment of God that fell upon her for the same, would cause Lot to look behind him. I have sometimes wondered at Lot in this particular; his wife looked behind her, and died immediately, but let what would become of her, Lot would not so much as look behind him to see her. We do not read that he did so much as once look where she was, or what was become of her; his heart was indeed upon his journey, and well it might: there was the mountain before him, and the fire and brimstone behind him; his life lay at stake, and he had lost it if he had but looked behind him. Do thou so run: and in thy race remember Lot's wife, and remember her doom; and remember for what that doom did overtake her; and remember that God made her an example for all lazy runners, to the end of the world: and take heed thou fall not after the same example. But, if this will not provoke thee, consider thus, 1. Thy soul is thy own soul, that is either to be saved or lost; thou shalt not lose my soul by thy laziness. It is thy own soul, thy own ease, thy 4. Will it not be a dishonour to thee to see the very boys and girls in the country to have more wit than thyself? It may be the servants of some men, as the horsekeeper, ploughman, scullion, &c., are more looking after heaven than their masters. I am apt to think sometimes, that more servants than masters, that more tenants than landlords, will inherit the kingdom of heaven. But is not this a shame for them that are such? I am persuaded you scorn, that your servants should say that they are wiser than you in the things of this world; and yet I am bold to say, that many of them are wiser than you in the things of the world to come, which are of greater concernment. VIII. A SHORT EXPOSTULATION. Well then, sinner, what sayest thou? Where is thy heart? Wilt thou run? Art thou resolved to strip? Or art thou not? Think quickly, man, it is no dallying in this matter. Confer not with flesh and blood; look up to heaven, and see how thou likest it; also to hell-of which thou mayst understand something by my book, called, A few Sighs from Hell; or the Groans of a damned Soul; which I wish thee to read seriously over-and accordingly devote thyself. If thou dost not know the way, inquire at the Word of God. If thou wantest company, cry for God's Spirit. If thou wantest encouragement, entertain the promises. But be sure thou begin by times; get into the way; run apace and hold out to the end; and the Lord give thee a prosperous journey. Farewell. THE HOLY CITY; OR, THE NEW JERUSALEM: WHEREIN ITS GOODLY LIGHT, WALLS, GATES, ANGELS, AND THE MANNER OF THEIR STANDING, ARE EXPOUNDED: ALSO HER LENGTH AND BREADTH, TOGETHER WITH THE GOLDEN MEASURING-REED EXPLAINED: AND THE GLORY OF ALL UNFOLded. AS ALSO THE NUMEROUSNESS OF ITS INHABITANTS; AND WHAT THE TREE AND WATER of life are, BY WHICH THEY ARE SUSTAINED. '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. xlviii. 35. London: Printed in the year 1665. ADVERTISEMENT BY THE EDITOR. READER, it will require the utmost effort of your powers of faith in perfectly well authenticated history to believe an almost incredible fact, but which certainly took place in England, under the reformed church in 1665. It is, however, true, that a number of eminently pious, loyal, sober, industrious citizens were immured, by the forms of law, within the walls of a small prison on Bedford Bridge, over the river Ouse, for refusing to attend the parish church or join in the service prescribed by Acts of Parliament, according to the Book of Common Prayer. The Ruler of the universe deigned to approve their conduct, and to visit these prisoners with his peculiar approbation. He made their prison a Bethel, the house of God, and the very gate of heaven-thus richly blessing their souls for refusing to render unto man the things that are God's. On the Lord's day they were in the habit of uniting in Divine worship. Their prison chamber had received no prelatic consecration, but God was in their midst to bless them. It happened one morning that it came to the turn of a poor itinerant tinker, of extraordinary ability, to address his fellow-prisoners he had neither written nor even prepared a sermon, and felt, for a time, at a loss for a text or subject. At length, while turning over the sacred pages, his eye was directed to the description of the Holy City-New Jerusalem, which in the latter day will gloriously descend from heaven. His soul was enlarged and enlightened with the dazzling splendour of that sacred city his heart, which had felt 'empty, spiritless, and barren,' was baptized into his subject-with a few groans, he carried his meditations to the Lord Jesus for a blessing, which he did forthwith grant according to his grace, and then the preacher did set before his brethren the spiritual meat, and they did all eat and were well refreshed. While dis tributing the truth, it did so increase in his hand, that of the fragments he gathered up a basket full, and furnished this heavenly treatise.' Such, in substance, is the author's interesting account of the circumstances under which he wrote this book. He adds, with humility, that the men of this world would laugh, in conceit, that one so low, contemptible, and inconsiderable should busy himself with so hard and knotty a subject, but humbly hopes, that though but a babe in Christ, these truths were revealed to him. To the real followers of the lowly Jesus, the poor carpenter's son, 'who had not where to lay his head' of whom the Jews said, 'How knoweth this man letters, having never learned?' Jn. vii. 15-despised by princes, prelates, scribes, and pharisees-to such, the poverty, the occupation, and the want of book-learning of our author needs no apology. It is all-sufficient to know that he was mighty in the Scriptures, and deeply taught of the Holy Spirit. These are the only sources of information relative to the New Jerusalem; and in this treatise the author has richly developed the treasures of the Bible in reference to this solemn subject. To the same prison discipline to which we are indebted for the Pilgrim's Progress, we owe this, and other of the labours of that eminent servant of Christ, John Bunyan. Little did the poor tyrants who sent him to jail think that, in such a place, he would have this blessed vision of the heavenly city, or that his severe sufferings would materially aid in destroying their wicked craft. The subject is one of pure revelation. The philosopher-the theologian-the philologist-the historian, and the antiquarian, are utterly unable to grapple with that which is here so admirably handled by a poor unlettered prisoner for Christ, 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 city. The New Jerusalem is a sublime object, and we are bound humbly to adore that majestic mercy which has condescended to give us such a glimpse of the glory which, in its unbounded extent, passeth all the powers of our earth-bound souls to conceive. It is a city whose builder and maker is Godperfect as his infinite wisdom-strong as his omnipotence-eternal as his existence. Who by searching can find out the perfections of the Almightythey can only be traced by his revealed will, and with our poor powers, even then but faintly. No man ever possessed a more intimate knowledge of the Bible, nor greater aptitude in quoting it than Bunyan: he must have meditated in it day and night; and in this treatise his biblical treasures are wisely used. He begins with the foundation of the walls, and shows that they are based upon the truths taught to the twelve tribes, and by the twelve apostles of the Lamb. All these truths are perfectly handed down to us in holy Writ, alike immutable and unalterable. Cursed are they that add to that book, either by tradition or by the imposition of creeds, rites, and ceremonies, and not less cursed are they that take from it. These solid foundations support walls and gates through which nothing can enter that defileth. It is a pattern to the church on earth, into which none should be admitted but saints, known from their conversation as living epistles. Not common stuff, not raked out of the dunghills and muck heaps of this world, and from among the toys of antichrist, but spiritual, heavenly and glorious precious stones.' This city has but one street, showing the perfect unity among all its inhabitants, and it is only under the personal reign of Christ that uniformity can exist. The divisions among Christians arise, as Bunyan justly concludes, from antichristian rubbish, darkness, and trumpery.' The cause of all the confusion is the lust of man for domination over conscience, the government of which is the sole prerogative of God, and this is strengthened by the hope of passing through time in idleness, luxury, and honour, under the false pretence of apostolic descent transmitted through ceremonies worse than childish. In our Lord's days there was union among his disciples, as there must be under his personal reign in the New Jerusalem. But in the times of the apostles the disciples were divided one was of Paul-another of Apollos, and others of Cephas. The Holy Ghost issued laws to regulate the church in their disputes-not an act of uniformity, but an injunction to the exercise of mutual forbearance, Who art thou that judgest 1 See page 435. 1 After viewing the spiritual unity of the inhabitants of this wonderful city, we are introduced to its temple. How vast the edifice, to contain the millions on millions of worshippers-every inhabitant being present in the general assembly and church of the first-boru! Utterly beneath our notice are the most magnificent temples raised by human ingenuity and vanity, when compared with that of the Holy City. Its foundation, the immutability of God-its extent, his divine immensityits walls, the omnipotence of Jehovah-its treasury, the unsearchable riches of Christ-its worshippers, the countless myriads of the nations of those that are saved-its duration, ETERNITY. It is the inheritance of the Son of God, Jehovah Jesus, and is worthy of HIS inconceivable majesty. In all the multitude not one hypocrite will be found not one sleeping worshipper-no wandering thought-no fear of sin or of Satan and his persecuting agents-death itself will be dead and swallowed up in life and immortality-all are pureclothed in white robes—the palm of victory in their hands-singing the glorious anthems of heaven. O my soul! who are they that are thus unspeakably blessed? Shall I be a citizen of that city? God has told us who they are-not those who have been cherished by the state-clothed with honour, who have eaten the bread of idleness. No. These are they which came out of great tribulation.' Re. vii. 14. From all kindreds, nations, sects, and parties-they who obeyed God and not man in all matters of faith and holiness-those who submitted to the Saviour, and have washed their robes and made them white in the blood of the Lamb. How vile is that sectarian spirit which in cold blood consigns all but its own sect to eternal misery. How strange the calculation of that Jewish Rabbi," who, dooming to miserable and eternal slavery all but his own little party, gives to every Jew two thousand eight hundred souls to be tormented and tyrannically used as slaves. The bitter sectarian who thus judges that all not of his own party shall be destroyed, will do well to listen to the voice of truth, With what judgment ye judge ye shall be judged.' All these absurd and wicked feelings are fast wearing away before the advancing spirit of Christianity. When the leaven of Divine truth shall have spread over the whole earth, antichrist will finally fall-then shall this New Jerusalem descend from heaven, and become the glory of the earth. How distant soever that period may seem, it is irresistibly hastening on. Since Bunyan's days, persecution has hid its ugly head-North America, which was then a land of darkness, is * 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 errors. It is now achearts is a doubt as to whether we are progressing curately printed from his 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 flyleaf, apparently in Bunyan's until we find that they have risen from the ancles autograph, 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 time, 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. · --- THE EPISTLE TO FOUR SORTS OF READERS. I. TO THE GODLY READER. FRIEND, Though the men of this world, at the sight of this book, will not only deride, but laugh in conceit, to consider that one so low, contempt ible, and inconsiderable as I, should busy myself in such sort, as to meddle with the exposition of so hard and knotty a Scripture as here they find the subject matter of this little book; yet do thou remember that God hath chosen the foolish things of the world to confound the wise, and things which are not, to bring to nought things that are.' 1 Co. i. 27, 28. Consider also, that even of old it hath been his pleasure to hide these things from the wise and prudent, and to reveal them unto babes.' Mat. xi, 25; xxi. 15,16. I tell you that the operation of the Word and Spirit of God, without depending upon that idol,1 so much adored, is suf 1 By 'idol' is here meant human wisdom and school learning, which the men of this world adore, and laugh in conceit at the attempt of one who did not possess it to expound the mysteries of the Revelations-forgetting that they can only be spiritually discerned.—(ED.) ficient of itself to search out all things, even the deep things of God.' 1 Co. ii. 10. The occasion of my first meddling with this matter was as followeth :-Upon a certain firstday, I being together with my brethren in our prison chamber, they expected that, according to our custom, something should be spoken out of the Word for our mutual edification; but at that time I felt myself, it being my turn to speak, so empty, spiritless, and barren, that I thought I should not have been able to speak among them so much as five words of truth with life and evidence; but at last it so fell out that providentially I cast mine eye upon the eleventh verse of the one and twentieth chapter of this prophecy; upon which, when I had considered a while, methought I perceived something of that jasper in whose light you there find this holy city is said to come or descend; wherefore having got in my eye some dim glimmerings thereof, and finding also in my heart a desire to see farther thereinto, I with a few groans did carry my meditations to the Lord Jesus for a blessing, which he did forthwith grant according to his |