Works of John Bunyan Volume III Part 71

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,[1] 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 now widely covered with gospel blessings-slavery is coming to an end-India, the islands of the Pacific, and the vast territories of Australia, are yielding their increase. A few more centuries of progression, increasing in its ratio as time draws to a close, will hasten on the coming of our Lord.

The growth in grace of every Christian goes on thus gradually. Bunyan draws a beautiful picture of this from Ezekiel 47:3-12. It is so slow as scarcely to be perceptible, and one proof of its growth in our hearts is a doubt as to whether we are progressing at all.

The more the light of heaven breaks in upon us, the more clearly it displays our sinful follies. According to the prophet, the waters rise higher and higher, but so slowly as to elude observation, until we find that they have risen from the ancles to the knees, and at length they rise and leave no standing for the feet-the earth recedes with time, and the soul enters upon the ocean of eternal grace and glory. The time is coming when we shall no longer wors.h.i.+p in temples made with hands, neither in the mountains of Samaria, nor in the temples of Jerusalem, or Rome, or London. 'The cloud-capt towers-the gorgeous palaces-the solemn temples-yea, the great globe itself, shall dissolve, and, like the baseless fabric of a vision, leave not a wreck behind.' Or in language far more solemn and striking, because they are the unerring words of truth, 'The heavens shall pa.s.s away with a great noise, and the elements shall melt with fervent heat; the earth also, and the works that are therein, shall be burned up.' Then shall the Holy City-the New Jerusalem-descend from heaven, and all the ransomed of the Lord shall find in it a glorious and everlasting habitation.

Bunyan published this Book in a very small 8vo of 294 pages. It was never reprinted separately from his other works, and even in them it suffered from serious omissions and errors. It is now accurately printed from his original edition. The copy in Dr. Williams'

Library, Redcross Street, is remarkably fine and clean, a present, most probably, in the first instance, from the author, having an inscription on the fly leaf, apparently in Bunyan's autograph, 'This for my good and dearly beloved frend mistris Backcraft.'

It has a false t.i.tle, bearing the imprint of 'London, Printed for Francis Smith, at the Elephant and Castle without Temple Barr, 1669.' The editor's copy, soiled and tattered, cost him twenty s.h.i.+llings, a striking proof of its rarity. This has the original t.i.tle, with the real date, 1665, but without a printer's or publisher's name-from which it may be inferred that no one dared to patronize the labours of the poor prisoner-a circ.u.mstance tending to make the book more prized by the lovers of Christian liberty. The four dedications are singular, and truly Bunyanish.

GEO OFFOR.

THE EPISTLE TO FOUR SORTS OF READERS

I. TO THE G.o.dLY 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, contemptible, 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 'G.o.d 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 Cor 1:27,28). 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'

(Matt 11:25, 21:15,16). I tell you that the operation of the Word and Spirit of G.o.d, without depending upon that idol,[2] so much adored, is sufficient of itself to search out 'all things, even the deep things of G.o.d' (1 Cor 2:10).

The occasion of my first meddling with this matter was as followeth:-Upon a certain first-day, 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 grace; and helping me to set before my brethren, we did all eat, and were well refreshed; and behold also, that while I was in the distributing of it, it so increased in my hand, that of the fragments that we left, after we had well dined, I gathered up this basketful. Methought the more I cast mine eye upon the whole discourse, the more I saw lie in it. Wherefore setting myself to a more narrow search, through frequent prayer to G.o.d, what first with doing, and then with undoing, and after that with doing again, I thus did finish it.

But yet, notwithstanding all my labour and travel in this matter, I do not, neither can I expect that every G.o.dly heart should in every thing see the truth and excellency of what is here discoursed; neither would I have them imagine that I have so thoroughly viewed this holy city, but that much more than I do here crush out is yet left in the cl.u.s.ter. Alas! I shall only say thus, I have crushed out a little juice to sweeten their lips withal, not doubting but in a little time more large measures of the excellency of this city, and of its sweetness and glory, will by others be opened and unfolded; yea, if not by the servants of the Lord Jesus, yet by the Lord himself, who will have this city builded and set in its own place.

But, I say, for this discourse, if any of the saints that read herein think they find nought at all but words, as many times it falleth out even in their reading the Scriptures of G.o.d themselves, I beg, I say, of such, that they read charitably, judge modestly, and also that they would take heed of concluding that because they for the present see nothing in this or that pa.s.sage, that therefore there is nothing in it: possibly from that which thou mayest cast away as an empty bone, others may pick both good and wholesome bits, yea, and also out of that suck much nouris.h.i.+ng marrow. You find by experience, that that very bit that will not down with one, may yet not only down, but be healthful and nouris.h.i.+ng to another.

Babes are more for milk than strong meat, though meat will well digest with those that are of riper years. Wherefore that which thy weakness will not suffer thee to feed on, leave; and go to the milk and nourishment that in other places thou shalt find.

II. TO THE LEARNED READER.

My second word is to my wise and learned reader.

Sir,-I suppose, in your reading of this discourse, you will be apt to blame me for two things: First, Because I have not so beautified my matter with acuteness of language as you could wish or desire.

Secondly, Because also I have not given you, either in the line or in the margent, a cloud of sentences from the learned fathers, that have, according to their wisdom, possibly, handled these matters long before me.

To the first I say, the matter indeed is excellent and high; but for my part I am weak and low; it also deserveth a more full and profound discourse than my small pats will help me to make upon the matter. But yet seeing the Lord looketh not at the outward appearance, but on the heart, neither regardeth high-swelling words of vanity, but pure and naked truth; and seeing also that a widow's mite being all, even heart as well as substance, is counted more, and better, than to cast in little out of much, and that little too perhaps the worst, I hope my little, being all, my farthing, seeing I have no more, may be accepted and counted for a great deal in the Lord's treasury. Besides, Sir, words easy to be understood do often hit the mark, when high and learned ones do only pierce the air. He also that speaks to the weakest, may make the learned understand him; when he that striveth to be high, is not only for the most part understood but of a sort, but also many times is neither understood by them nor by himself.

Secondly, The reason why you find me empty of the language of the learned, I mean their sentences and words which others use, is because I have them not, nor have not read them: had it not been for the Bible, I had not only not thus done it, but not at all.

Lastly. I do find in most such a spirit of wh.o.r.edom and idolatry concerning the learning of this world, and wisdom of the flesh, and G.o.d's glory so much stained and diminished thereby; that had I all their aid and a.s.sistance at command, I durst not make use of ought thereof, and that for fear lest that grace, and these gifts that the Lord hath given me, should be attributed to their wits, rather than the light of the Word and Spirit of G.o.d: Wherefore 'I will not take' of them 'from a thread even to a shoe-latchet,--lest they should say, We have made Abram rich' (Gen 14:23).

Sir, What you find suiting with the Scriptures take, though it should not suit with authors; but that which you find against the Scriptures, slight, though it should be confirmed by mult.i.tudes of them. Yea, further, where you find the Scriptures and your authors jump,[3] yet believe it for the sake of Scripture's authority. I honour the G.o.dly as Christians, but I prefer the Bible before them; and having that still with me, I count myself far better furnished than if I had without it all the libraries of the two universities.

Besides, I am for drinking water out of my own cistern;[4] what G.o.d makes mine by the evidence of his Word and Spirit, that I dare make bold with. Wherefore seeing, though I am without their learned lines, yet well furnished with the words of G.o.d, I mean the Bible, I have contented myself with what I there have found, and having set it before your eyes,

I pray read and take, Sir, what you like best; And that which you like not, leave for the rest.

III. TO THE CAPTIOUS READER.

My third word is to the captious and wrangling reader.

Friend,-However thou camest by this book, I will a.s.sure thee thou wast least in my thoughts when I writ it; I tell thee, I intended this book as little for thee as the goldsmith intendeth his jewels and rings for the snout of a sow. Wherefore put on reason, and lay aside thy frenzy; be sober, or lay by the book (Matt 7:6).

IV. TO THE MOTHER OF HARLOTS, &c.

My fourth word is to the lady of kingdoms, the well-favoured harlot, the mistress of witchcrafts, and the abominations of the earth.

Mistress,-I suppose I have nothing here that will either please your wanton eye or go down with your voluptuous palate. Here is bread indeed, as also milk and meat; but here is neither paint to adorn thy wrinkled face, nor crutch to uphold or undersh.o.r.e thy shaking, tottering, staggering kingdom of Rome; but rather a certain presage of thy sudden and fearful final downfall, and of the exaltation of that holy matron, whose chast.i.ty thou dost abhor, because by it she reproveth and condemneth thy lewd and stubborn life. Wherefore, lady, smell thou mayest of this, but taste thou wilt not: I know that both thy wanton eye, with all thy mincing brats that are intoxicated with thy cup and enchanted with thy fornications, will, at the sight of so homely and plain a dish as this, cry, Foh! snuff, put the branch to the nose,[5] and say, Contemptible! (Mal 1:12,13; Eze 8:17). 'But wisdom is justified of all her children' (Matt 11:19). 'The virgin the daughter of Zion hath despised thee, and laughed thee to scorn; Jerusalem hath shaken her head at thee' (Isa 37:22), yea, her G.o.d hath smitten his hands at thy dishonest gain and freaks (Eze 22:7-11, &c.).

'Rejoice ye with Jerusalem, and be glad for her, all ye that love her; rejoice for joy with her, all ye that mourn for her; that ye may suck and be satisfied with the b.r.e.a.s.t.s of her consolations, that ye may milk out and be delighted with the abundance of her glory' (Isa 66:10,11).

JOHN BUNYAN

FOOTNOTES:

1. Solomon Jarchi. See Allen's Modern Judaism, p. 275.

2. 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.

3. Where the Bible and uninspired authors agree, believe the truth simply for the Bible's sake. How properly jealous was Bunyan as to the supremacy of G.o.d's authority.-Ed.

4. See Isaiah 36:16. The fountain of living waters, and not the broken cisterns alluded to in Jeremiah 2:13.-Ed.

5. Commentators differ as to the meaning of 'put the branch to the nose,' Ezekiel 8:17, but all agree it was some well known mode of expressing contempt for G.o.d and his wors.h.i.+p.-Ed.

THE HOLY CITY; OR, THE NEW JERUSALEM

By John Bunyan

Revelation 21:10-27; 22:1-4 "And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from G.o.d, Having the glory of G.o.d: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal: And had a wall great and high, and had twelve gates, and at the gates twelve angels and names written thereon, which are the names of the twelve tribes of the children of Israel. On the east three gates, on the north three gates, on the south three gates, and on the west three gates.

And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. And he that talked with me had a golden reed to measure the city, and the gates thereof and the wall thereof. And the city lieth four-square, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs: the length and the breadth and the height of it are equal. And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is of the angel. And the building of the wall of it was of jasper, and the city was pure gold, like unto clear gla.s.s. And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. And the twelve gates were twelve pearls, every several gate was of one pearl; and the street of the city was pure gold, as it were transparent gla.s.s. And I saw no temple therein: for the Lord G.o.d Almighty, and the Lamb, are the temple of it. And the city had no need of the sun, neither of the moon to s.h.i.+ne in it: for the glory of G.o.d did lighten it, and the Lamb is the light thereof. And the nations of them which are saved, shall walk in the light of it: and the kings of the earth do bring their glory and honour into it. And the gates of it shall not be shut at all day by day: for there shall be no night there. And they shall bring the glory and honour of the nations into it. And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life. And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of G.o.d and of the Lamb. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. And there shall be no more curse: but the throne of G.o.d and of the Lamb shall be in it; and his servants shall serve him. And they shall see his face, and his name shall be in their foreheads."

In my dealing with this mystery, I shall not meddle where I see nothing, neither shall I hide from you that which at present I conceive to be wrapt up therein; only you must not from me look for much enlargement, though I shall endeavour to speak as much in few words, as my understanding and capacity will enable me, through the help of Christ.

In this description of this holy city, you have these five general heads:

FIRST, The vision of this city in general. SECOND, A discovery of its defence, entrances, and fas.h.i.+on, in particular. THIRD, A relation of the glory of each. FOURTH, A discovery of its inhabitants, their quality and numerousness. FIFTH, A relation of its maintenance, by which it continueth in life, ease, peace, tranquility, and sweetness for ever. To all which I shall speak something in their proper places, and shall open them before you.

But before I begin with any of them, I must speak a word or two concerning John's qualification, whereby he was enabled to behold and take a view of this city; which qualification he relateth in these words following:

Verse 10. And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from G.o.d.

The angel being to show this holy man this great and glorious vision, he first, by qualifying of him, puts him into a suitable capacity to behold and take the view thereof; 'He carried me away in the spirit.' When he saith, He carried me away in the Spirit, he means he was taken up into the Spirit, his soul was greatly spiritualized. Whence take notice, that an ordinary frame of spirit is not able to comprehend, nor yet to apprehend extraordinary things. Much of the Spirit discerneth much of G.o.d's matters; but little of the Spirit discerneth but little of them: 'I could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ; I have fed you with milk, and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able'

(1 Cor 3:2).

'And he carried me away in the spirit,' &c. Thus it was with the saints of old, when G.o.d had either special work for them to do, or great things for them to see. Ezekiel, when he had the vision of this city in the old law, in the captivity at Babylon, he must be first forefitted with a competent measure of the Spirit (Eze 40:2). John also, when he had the whole matter of this prophecy revealed unto him, he must be in the Spirit; 'I was (saith he) in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet' talking with me, &c (Rev 1:10,11). Whence note again, that when G.o.d calls a man to this or that work for him, he first fits him with a suitable spirit. Ezekiel saith, when G.o.d bid him stand upon his feet, that the Spirit entered into him, and set him upon his feet (Eze 2:1,2).