Works of John Bunyan: THE HOLY CITY; OR, THE NEW JERUSALEM:1105

 

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.

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 God, Having the glory of God: 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 glass. 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 glass. 

And I saw no temple therein: for the Lord God Almighty, and the Lamb, are the temple of it. And the city had no need of the sun, neither of the moon to shine in it: for the glory of God 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 honor 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 honor 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 God 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 God 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 endeavor 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 defense, entrances, and fashion, 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 God.

The angel began to show this holy man this great and glorious vision; he first, by qualifying 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. 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 God'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 God 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 God calls a man to this or that work for him, he first fits him with a suitable spirit. Ezekiel saith, when God bid him stand upon his feet, that the Spirit entered into him, and set him upon his feet (Eze 2:1,2).

'And he carried me away,' &c. Mark, and he carried me [away] &c. As a man must have much of the Spirit that sees much of God, and his goodly matters; so he must be also carried away with it; he must by it be taken off from things carnal and earthly, and taken up into the glory of things that are spiritual and heavenly. The Spirit loveth to do what it doth in private; that man to whom God intendeth to reveal great things, he takes him aside from the lumber and cumber of this world, and carrieth him away in the solace and contemplation of the things of another world; 'And when they were alone, he expounded all things to his disciples' (Mark 4:34). Mark, and when they were ALONE; according to that of the prophet, 'Whom shall he teach knowledge, and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts' (Isa 28:9). Whence observe also, he is the man that is like to know most of God, that is oftenest in private with him (Luke 2:25-38). He that obeyeth when God saith, Come up hither, he shall see the bride, the Lamb's wife. 

For 'through desire a man having separated himself, seeketh and intermeddleth with all wisdom' (Pro 18:1). 'And he carried me away in the spirit to a great and high mountain.' Thus having shown his frame, and inward disposition of spirit, he now comes to tell us also of the place or stage on which he was set; to the end that now being fitted by illumination, he might not be hindered of his vision by ought that might intercept. He carried me away in the Spirit to a great and high mountain. Thus did God of old also; for when he showed to Moses the patterns of the heavenly things, he must ascend to the Mount Sinai (Exo 19:3). He must into the mount also, when he hath the view of the Holy Land, and of that goodly mountain Lebanon (Deu 32:49). Whence we may learn that the things of God are far from man, as he is natural; and also that there are very great things between us and the sight of them: none can see them but such as are carried away in the Spirit and set on high

Works of John Bunyan: THE HOLY CITY; OR, THE NEW JERUSALEM:1104

 

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.

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 I have not given you, either in the line or in the margin, a cloud of sentences from the learned fathers, who 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 deserves a more full and profound discourse than my small parts 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 I 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 whoredom and idolatry concerning the learning of this world, and wisdom of the flesh, and God's glory so much stained and diminished thereby; that had I all their aid and assistance 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 God: 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 multitudes of them. Yeah, further, where you find the Scriptures and your authors jump, yet believe it for the sake of Scripture's authority. I honor the godly 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; what God 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 God, 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 assure 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-favored 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 undershore 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 chastity 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, 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 God 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 breasts of her consolations, that ye may milk out and be delighted with the abundance of her glory' (Isa 66:10,11).

JOHN BUNYAN

Works of John Bunyan: THE HOLY CITY; OR, THE NEW JERUSALEM: 1103

 

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.

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, 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 '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 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 God, without depending upon that idol,[2] so much adored, is sufficient of itself to search out 'all things, even the deep things of God' (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 God, what first with doing, and then with undoing, and after that with doing again, I thus did finish it.

But yet, notwithstanding all my labor and travel in this matter, I do not, neither can I expect that every godly 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 cluster. 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 God 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 passage, 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 nourishing marrow. You find by experience, that that very bit that will not do down with one, may yet not only do down, but be healthful and nourishing to another. Babes are more for milk than for strong meat, though meat will digest well in those 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.

Works of John Bunyan: THE HOLY CITY; OR, THE NEW JERUSALEM. 1102

 

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.'-Psalm 87:3

'And the name of the city from that day shall be, THE LORD IS
THERE.'-Ezekiel 48:35

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 distributing 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?' (John 7:15)-despised by princes, prelates, scribes, and Pharisees-to such, the poverty, the occupation, and the want of book-learning of our author need 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 regarding the New Jerusalem, and in this treatise, the author has richly developed the treasures of the Bible with 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 labors 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 the pilgrim, whether in a prison or a palace, and 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 God-perfect as his infinite wisdom, strong as his omnipotence, eternal as his existence. Who by searching can find out the perfections of the Almighty-they 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 that defileth can enter. 

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 honor, under the false pretense 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 judges another man's servant.' 'Let every man be fully persuaded in his own mind' (Rom 14:4,5).

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-born! 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 immensity-its 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 pure-clothed 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 honor, who have eaten the bread of idleness. No. 'These are they which came out of great tribulation' (Rev 7:14). 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 Savior, 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 hidden 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 Pacific islands, 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 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 ankles 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 worship 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 pass 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 title, 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 shillings, a striking proof of its rarity. This has the original title, 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 labors of the poor prisoner, a circumstance tending to make the book more prized by the lovers of Christian liberty. The four dedications are singular and truly Bunyanish.

GEO OFFOR.

Works of John Bunyan: Works of John Bunyan: THE HEAVENLY FOOTMAN; OR, A DESCRIPTION OF THE MAN THAT GETS TO HEAVEN. 1101

 

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 had 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 thy soul by thy laziness. It is thy own soul, thy own ease, thy own peace, thy own advantage, or disadvantage. If it were my soul that thou art desired to be good unto, methinks reason should move thee somewhat to pity it. But alas, it is thy own, thy own soul. 'What shall it profit a man if he shall gain the whole world, and lose his own soul?' (Mark 8:36). God's people wish well to the souls of others, and wilt thou not wish well to thy own? And if this will not provoke thee, then think again,

2. If thou lose thy soul, it is thou also that must bear the blame. It made Cain 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,

3. That if thou wilt not run, the people of God are resolved to deal with thee even as Lot dealt with his wife, that is, leave thee behind them. It may be thou hast a father, mother, brother, &c., going post-haste to heaven, wouldst thou be willing to be left behind them? Surely no. Again,

4. Will it not be a dishonor to thee to see the very boys and girls in the country have more wit than thyself? It may be the servants of some men, as the horsekeeper, plowman, 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 those who 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 great 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.

Works of John Bunyan: Works of John Bunyan: THE HEAVENLY FOOTMAN; OR, A DESCRIPTION OF THE MAN THAT GETS TO HEAVEN. 1100

 

[VI. NINE USES OF THIS SUBJECT. Part 2]

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 a hindrance 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, half-hearted 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, after came the other, the foolish, virgins, saying, Lord, Lord, open to us; but he answered and said, Depart, I know you not (Matt 25:10-12). Depart, lazy professors, cold professors, slothful professors. O! methinks the Word of God is so plain for the overthrow of you lazy professors, that it is to be wondered men do take no more notice of it. How was Lot's wife served for running lazily, and for giving but one look behind her, after the things she left in Sodom? How was 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 stayed too long. It turned Lot's wife into a pillar of salt (Gen 19:26). It made Esau weep with an exceeding loud and bitter cry (Heb 12:17). It made Judas hang himself: yea, and it will make thee 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 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 straw or two, or any rotten stick, I say, if he should do this when he is a-running for his life, thou wouldst condemn him; and dost thou not condemn thyself that dost the very same in effect, nay worse, that loiterest in thy race, notwithstanding thy soul, heaven, glory, and all is at stake. Have a care, have a care, poor wretched sinner, have a care.

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 of God' (Heb 12:2). I say, look to no man to learn of him no further than he followeth Christ. 'Be ye followers of me,' saith Paul, 'even as I also am of Christ' (1 Cor 11:1). Though he was an eminent man, yet his exhortation was that none should follow him any further than he followed Christ.

Works of John Bunyan: Works of John Bunyan: THE HEAVENLY FOOTMAN; OR, A DESCRIPTION OF THE MAN THAT GETS TO HEAVEN. 1099

 

[VI. NINE USES OF THIS SUBJECT.]

The first use. You see here that he who will go to heaven must run for it; yea, and not only run, but so run, that is, as I have said, to run earnestly, to run continually, to strip off everything that would hinder in his race with the rest. Well then, do you so run? And now let us examine a little.

1. Art thou got into the right way? Art thou in Christ's righteousness? Do not say yes in thy heart, when in truth there is no such matter. It is a dangerous thing, you know, for a man to think he is in the right way, when he is in the wrong. It is the next way for him to lose his way, and not only so, but if he runs for heaven, as thou sayst thou dost, even to lose that too. O, this is the misery of most men, to persuade themselves that they run right, when they never had one foot in the way! The Lord give thee understanding here, or else thou art undone for ever. Prithee, soul, search when was it thou turned from thy sins and into the righteousness of Jesus Christ. I say, dost thou see thyself in him? And is he more precious to thee than the whole world? Is thy mind always musing on him? Dost thou love to be talking of him—and also to be walking with him? Dost thou count his company more precious than the whole world? Dost thou count all things but poor, lifeless, empty, vain things, without communion with him? Doth his company sweeten all things—and his absence embitter all things? Soul, I beseech thee, be serious, and lay it to heart, and do not take things of such weighty concernment as the salvation or damnation of thy soul, without good ground.

2. Art thou unladen of the things of this world, as pride, pleasures, profits, lusts, vanities? What! dost thou think to run fast enough with the world, thy sins and lusts in thy heart? I tell thee, soul, they that have laid all aside, every weight, every sin, and are got into the nimblest posture, they find work enough to run; so to run as to hold out. To run through all that opposition, all these jostles, all these rubs, over all these stumbling-blocks, over all the snares from all these entanglements, that the devil, sin, the world, and their own hearts, lay before them; I tell thee, if thou art agoing heavenward, thou wilt find it no small or easy matter. Art thou therefore discharged and unladen of these things? Never talk of going to heaven if thou art not. It is to be feared thou wilt be found among the many that 'will seek to enter in, and shall not be able' (Luke 13:24).

The second use. If so, then, in the next place, what will become of them that are grown weary before they are got halfway thither? Why, man, it is he that holdeth out to the end that must be saved; it is he that overcometh that shall inherit all things; it is not every one that begins. Agrippa took a fair step; suddenly, he stepped almost into the bosom of Christ in less than half an hour. Thou, saith he to Paul, hast 'almost persuaded me to be a Christian' (Acts 26:26). Ah! But it was but almost; and so he had as good have been never a whit; he stepped fair indeed, but yet he stepped short; he was hot while he was at it, but he was quickly out of wind. OH, this but almost! I tell you, this but almost, it lost its soul. Methinks I have seen sometimes how these poor wretches that get but almost to heaven, how fearfully their almost, and their but almost, will torment them in hell; when they shall cry out in the bitterness of their souls, saying, I was almost a Christian. I was almost in the kingdom, almost out of the hands of the devil, almost out of my sins, almost from under the curse of God; almost, and that was all; almost, but not altogether. O that I should be almost at heaven, and should not go quite through! Friend, it is a sad thing to sit down before we are in heaven, and to grow weary before we come to the place of rest; and if it should be thy case, I am sure thou dost not so run as to obtain. But again,

The third use. In the next place, what then will become of them that some time since were running post-haste to heaven, insomuch that they seemed to outstrip many, but now are running as fast back again? Do you think those will ever come thither? What, to run back again, back again to sin, to the world, to the devil, back again to the lusts of the flesh? O! 'It had been better for them not to have known the way of righteousness, than after they have known it, to turn,' to turn back again, 'from the holy commandment' (2 Peter 2:22). Those men shall not only be damned for sin, but for professing to all the world that sin is better than Christ; for the man that runs back again, he doth as good as say, 'I have tried Christ, and I have tried sin, and I do not find so much profit in Christ as in sin.' I say, this man declareth this, even by his running back again. O sad! What a doom they will have, who were almost at heaven's gates, and then run back again. 'If any draw back,' saith Christ [by his apostle], 'my soul shall have no pleasure in him' (Heb 10:38). Again, 'No man having put his hand to the plough,' that is, set forward, in the ways of God, 'and looking back,' turning back again, 'is fit for the kingdom of God' (Luke 9:62). And if not fit for the kingdom of heaven, then for certain he must needs be fit for the fire of hell. And therefore, saith the apostle, those that 'bring forth' these apostatizing fruits, as 'briars and thorns, are rejected, and nigh unto cursing, whose end is to be burned (Heb 6:8). OH, there is never another Christ to save them by bleeding and dying for them! And if they shall not escape that neglect, then how shall they escape that rejection and turn their back upon 'so great a salvation?' (Heb 2:3). And if the righteous, that is, they that run for it, will find work enough to get to heaven, 'then where will the ungodly' backsliding 'sinner appear?' or if Judas the traitor, or Francis Spira the backslider, were but now alive in the world to whisper these men in the ear a little, and tell them what it hath cost their souls for backsliding, surely it would stick by them and make them afraid of running back again, so long as they had one day to live in this world.

The fourth use. So again, fourthly, how unlike to these men's passions will those be that have all this while sat still, and have not so much as set one foot forward to the kingdom of heaven. Surely he that backslideth, and he that sitteth still in sin, they are both of one mind; the one he will not stir, because he loveth his sins, and the things of this world; the other he runs back again, because he loveth his sins, and the things of this world: is it not one and the same thing? They are all one here, and shall not one and the same hell hold them hereafter! He is an ungodly one that never looked after Christ, and he is an ungodly one that did once look after him and then ran quite back again; and therefore that word must certainly drop out of the mouth of Christ against them both, 'Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels' (Matt 25:41).

Works of John Bunyan: Works of John Bunyan: THE HEAVENLY FOOTMAN; OR, A DESCRIPTION OF THE MAN THAT GETS TO HEAVEN. 1098

 

[V. NINE MOTIVES TO URGE US ON IN THE WAY.]

The First Motive. Consider that there is no way but this, thou must either win or lose. If thou winnest, then heaven, God, Christ, glory, ease, peace, life, yea, life eternal, is thine; thou must be made equal to the angels in heaven; thou shalt sorrow no more, sigh no more, feel no more pain; thou shalt be out of the reach of sin, hell, death, the devil, the grave, and whatever else may endeavour thy hurt. But contrariwise, and if thou lose, then thy loss is heaven, glory, God, Christ, ease, peace, and whatever else which tendeth to make eternity comfortable to the saints; besides, thou procurest eternal death, sorrow, pain, blackness, and darkness, fellowship with devils, together with the everlasting damnation of thy own soul.

The Second Motive. Consider that this devil, this hell, death and damnation, followeth after thee as hard as they can drive, and have their commission so to do by the law, against which thou hast sinned; and therefore for the Lord's sake make haste.

The Third Motive. If they seize upon thee before thou get to the city of Refuge, they will put an everlasting stop to thy journey. This also cries, Run for it.

The Fourth Motive. Know also that now the gates of heaven, the heart of Christ, with his arms, are wide open to receive thee. O methinks that this consideration, that the devil followeth after to destroy, and that Christ standeth open-armed to receive, should make thee reach out and fly with all haste and speed! And therefore,

The Fifth Motive. Keep thine eye upon the prize; be sure that thy eyes be continually upon the profit thou art like to get. The reason why men are so apt to faint in their race for heaven lies chiefly in either of these two things:

1. They do not seriously consider the worth of the prize; or else if they do, they are afraid it is too good for them; but most lose heaven for want of considering the price and the worth of it. And therefore, that thou mayst not do the like, keep thine eye much upon the excellency, the sweetness, the beauty, the comfort, the peace, that is to be had there by those that win the prize. This was that which made the apostle run through anything; good report, evil report, persecution, affliction, hunger, nakedness, peril by sea, and peril by land, bonds, and imprisonments. Also it made others endure to be stoned, sawn asunder, to have their eyes bored out with augurs, their bodies broiled on gridirons, their tongues cut out of their mouths, boiled in cauldrons, thrown to the wild beasts, burned at the stakes, whipped at posts, and a thousand other fearful torments, 'while they looked not at the things which are seen,' as the things of this world, 'but at the things which are not seen; for the things which are seen are temporal; but the things which are not seen are eternal' (2 Cor 4:18). O, this word 'eternal,' that was it that made them, that when they might have had deliverance, they would not accept of it; for they knew in the world to come they should have a better resurrection (Heb 11:35).

2. And do not let the thoughts of the rareness of the place make thee say in thy heart, This is too good for me; for I tell thee, heaven is prepared for whosoever will accept of it, and they shall be entertained with hearty good welcome. Consider, therefore, that as bad as thou hast got thither; thither went scrubbed, beggarly Lazarus, &c. Nay, it is prepared for the poor: 'Hearken, my beloved brethren,' saith James, take notice of it, 'Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom?' (James 2:5). Therefore, take heart and RUN, man. And,

The Sixth Motive. Think much of those that are gone before. First, how did they really get into the kingdom? Secondly, how safe are they in the arms of Jesus; would they be here again for a thousand worlds? Or if they were, would they be afraid that God would not welcome them? Thirdly, what would they judge of thee if they knew thy heart began to fail thee in thy journey, or thy sins began to allure thee, and to persuade thee to stop thy race? Would they not call thee a thousand fools? and say, O, that he did but see what we see, feel what we feel, and taste of the dainties that we taste of! O, if he were here one quarter of an hour, to behold, to see, to feel, to taste, and enjoy but the thousandth part of what we enjoy, what would he do? What would he suffer? What would he leave undone? Would he favor sin? Would he love this world below? Would he be afraid of friends, or shrink at the most fearful threatenings that the greatest tyrants could invent to give him? Nay, those who have had but a sight of these things by faith, when they have been as far off from them as heaven from earth, yet they have been able to say with a comfortable and merry heart, as the bird that sings in the spring, that this and more shall not keep them from running to heaven. 

Sometimes, when my base heart hath been inclining to this world, and to loiter in my journey towards heaven, the very consideration of the glorious saints and angels in heaven, what they enjoy, and what low thoughts they have of the things of this world together, how they would befool me if they did but know that my heart was drawing back; [this] hath caused me to rush forward, to disdain these poor, low, empty, beggarly things, and to say to my soul, Come, soul, let us not be weary; let us see what this heaven is; let us even venture all for it, and try if that will quit the cost. Surely Abraham, David, Paul, and the rest of the saints of God were as wise as any are now, and yet they lost all for this glorious kingdom. O! therefore, throw away stinking lusts, follow after righteousness, love the Lord Jesus, devote thyself unto his fear, I'll warrant thee he will give thee a goodly recompense. Reader, what sayst thou to this? Art thou resolved to follow me? Nay, resolve if thou canst to get before me. 'So run, that ye may obtain.'

The Seventh Motive. To encourage thee a little farther, set to the work, and when thou hast run thyself down weary, then the Lord Jesus will take thee up, and carry thee. Is not this enough to make any poor soul begin his race? Thou, perhaps, criest, O but I am feeble, I am lame, &c.: well, but Christ hath a bosom; consider, therefore, when thou hast run thyself down weary, he will put thee in his bosom: 'He shall gather the lambs with his arms, and carry them in his bosom, and shall gently lead those that are with young' (Isa 40:11). This is the way that fathers take to encourage their children, saying: Run, sweet babe, while thou art weary, and then I will take thee up and carry thee. 'He will gather his lambs with his arm, and carry them in his bosom.' When they are weary, they shall ride. The Eighth Motive. Or else he will convey new strength from heaven into thy soul, which will be as well—' The youths shall faint and be weary, and the young men shall utterly fall; but they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary, they shall walk and not faint' (Isa 40:30,31). What shall I say besides what hath already been said? Thou shalt have good and easy lodging, good and wholesome diet, the bosom of Christ to lie in, the joys of heaven to feed on. Shall I speak of the satiety and of the duration of all these? Verily, to describe them to the height is a work too hard for me to do.

The Ninth Motive. Again, methinks the very industry of the devil, and the industry of his servants, &c., should make you that have a desire to heaven and happiness to run apace. Why, the devil, he will lose no time, spare no pains, neither will his servants, both to seek the destruction of themselves and others: and shall not we be as industrious for our own salvation? Shall the world venture the damnation of their souls for a poor corruptible crown; and shall not we venture the loss of a few trifles for an eternal crown? Shall they venture the loss of eternal friends, as God to love, Christ to redeem, the Holy Spirit to comfort, heaven for habitation, saints and angels for company, and all this to get and hold communion with sin, and this world, and a few base, drunken, swearing, lying, covetous wretches, like themselves? And shall not we labor as hard, run as fast, seek as diligently, nay, a hundred times more diligently, for the company of these glorious eternal friends, though with the loss of such as these, nay, with the loss of ten thousand times better than these poor, low, base, contemptible things? Shall it be said on the last day, that wicked men made more haste to hell than you did make to heaven? That they spent more hours, days, and that early and late, for hell, than you spent for that which is ten thousand thousand of thousands times better? OH, let it not be so, but run with all might and main.

Thus, you see, I have here spoken something, though but little. Now I shall come to make some use and application of what hath been said, and so conclude.

Works of John Bunyan: Works of John Bunyan: THE HEAVENLY FOOTMAN; OR, A DESCRIPTION OF THE MAN THAT GETS TO HEAVEN. 1097

 

The Ninth Direction. Beseech God that he would do these two things for thee: First, enlighten thine understanding. And, Second, inflame thy will. If these two be but effectually done, there is no fear but thou wilt go safe to heaven.

[First, Enlighten thine understanding.] One of the great reasons why men and women do so little to regard the other world is that they see so little of it. And the reason they see so little of it is that their understanding is darkened. And therefore, saith Paul, do not you believers 'walk as do other Gentiles, even in the vanity of their minds, having the understanding darkened, being alienated from the life of God through the ignorance,' or foolishness 'that is in them, because of the blindness of their heart' (Eph 4:17,18). Walk not as those, run not with them: alas, poor souls, they have their understandings darkened, their hearts blinded, and that is the reason they have such undervaluing thoughts of the Lord Jesus Christ, and the salvation of their souls. For when men do come to see the things of another world, what a God, what a Christ, what a heaven, and what an eternal glory there is to be enjoyed; also, when they see that it is possible for them to have a share in it, I tell you it will make them run through thick and thin to enjoy it. 

Moses, having a sight of this, because his understanding was enlightened, he feared not the wrath of the king, but chose 'rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season.' He refused to be called the son of the king's daughter; accounting it wonderful riches to be counted worthy of so much as to suffer for Christ, with the poor despised saints; and that was because he saw him who was invisible, and 'had respect unto the recompence of the reward' (Heb 11:24-27). And this is that which the apostle usually prayeth for in his epistles for the saints, namely, 'That they might know what is the hope of God's calling, and the riches of the glory of his inheritance in the saints' (Eph 1:18). And that they might 'be able to comprehend with all saints, what is the breadth, and length, and depth, and height, and to know the love of Christ which passeth knowledge' (Eph 3:18,19). 

Pray therefore that God would enlighten thy understanding: that will be a very great help unto thee. It will make thee endure many a hard brunt for Christ; as Paul saith, 'After ye were illuminated, ye endured a great fight of afflictions. You took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance' (Heb 10:32-34). 

If there be never such a rare jewel lie just in a man's way, yet if he sees it not, he will rather trample upon it than stoop for it, and it is because he sees it not. Why, so it is here, though heaven be worth never so much, and thou hast never so much need of it, yet if thou see it not, that is, have not thy understanding opened or enlightened to see it, thou wilt not regard at all: therefore cry to the Lord for enlightening grace, and say, Lord, open my blind eyes: Lord, take the vail off my dark heart, show me the things of the other world, and let me see the sweetness, glory, and excellency of them for Christ his sake. This is the first.

[Second, Inflame thy will.] Cry to God that he would inflame thy will also with the things of the other world. For when a man's will is fully set to do such or such a thing, then it must be a very hard matter that shall hinder that man from bringing about his end. When Paul's will was set resolvedly to go up to Jerusalem, though it was signified to him before what he should there suffer, he was not daunted at all; nay, saith he, 'I am ready,' or willing, 'not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus' (Acts 21:13). His will was inflamed with love to Christ; and therefore all the persuasions that could be used wrought nothing at all. 

Your self-willed people, nobody knows what to do with them; we used to say, He will have his own will, do all that you can. Indeed to have such a will for heaven, is an admirable advantage to a man that undertaketh the race thither; a man that is resolved, and hath his will fixed, saith he, I will do my best to advantage myself; I will do my worst to hinder my enemies; I will not give out as long as I can stand; I will have it or I will lose my life; 'though he slay me yet will I trust in him' (Job 13:15). 'I will not let thee go except thou bless me' (Gen 32:26). I WILL, I WILL, I WILL, O this blessed inflamed will for heaven! What is it like? If a man be willing, then any argument shall be matter of encouragement; but if unwilling, then any argument shall give discouragement; this is seen both in saints and sinners; in them that are the children of God, and also those that are the children of the devil. As,

1. The saints of old, they being willing and resolved for heaven, what could stop them? Could fire or faggot, sword or halter, stinking dungeons, whips, bears, bulls, lions, cruel rackings, stoning, starving, nakedness, &c. (Heb 11). 'Nay, in all these things they were more than conquerors, through him that loved them' (Rom 8:37); who had also made them 'willing in the day of his power.'

2. See again, on the other side, the children of the devil, because they are not willing [to run to heaven], how many shifts and starting-holes they will have. I have married a wife, I have a farm, I shall offend my landlord, I shall offend my master, I shall lose my trading, I shall lose my pride, my pleasures, I shall be mocked and scoffed, therefore I dare not come. I, saith another, will stay till I am older, till my children are out of sight, till I am got a little aforehand in the world, till I have done this and that, and the other business; but alas, the thing is, they are not willing; for were they but soundly willing, these, and a thousand such as these, would hold them no faster than the cords held Samson when he broke them like burned flax (Judg 15:14). 

I tell you the will is all: that is one of the chief things which turns the wheel either backward or forwards; and God knoweth that full well, and so likewise doth the devil; and therefore they both endeavor very much to strengthen the will of their servants. God, he is for making of his a willing people to serve him; and the devil, he doth what he can to possess the will and affection of those that are his, with love to sin; and therefore when Christ comes close to the matter, indeed, saith he, 'Ye will not come to me' (John 5:40). 'How often would I have gathered you as a hen doth her chickens, and ye would not' (Luke 13:34). 

The devil had possessed their wills, and as long as he was sure enough of them. O therefore cry hard to God to inflame thy will for heaven and Christ: thy will, I say, if that be rightly set for heaven, thou wilt not be beat off with discouragements; and this was the reason that, when Jacob wrestled with the angel, though he lost a limb, as it were, and the hollow of his thigh was put out of joint, as he wrestled with him, yet, saith he, 'I will not,' mark, 'I WILL NOT let thee go except thou bless me' (Gen 32:24-26). Get thy will tipped with the heavenly grace, and resolution against all discouragements, and then thou goest full speed for heaven; but if thou falter in thy will, and be not found there, thou wilt run hobbling and halting all the way thou runnest, and also, to be sure, thou wilt fall short at the last. The Lord give thee a will and courage!

Thus have I done with directing thee how to run to the kingdom; be sure thou keep in memory what I have said unto thee, lest thou lose thy way. But because I would have thee think of them, take all in short in this little bit of paper.

1. Get into the way. 2. Then study it. 3. Then strip and lay aside everything that would hinder. 4. Beware of by-paths. 5. Do not gaze and stare too much about thee, and be sure to ponder the path of thy feet. 6. Do not stop for any that call after thee, whether it be the world, the flesh, or the devil; for all these will hinder thy journey, if possible. 7. Be not daunted with any discouragements thou meetest with as thou goest. 8. Take heed of stumbling at the cross. 9. Cry hard to God for an enlightened heart and a willing mind, and God will give you a prosperous journey. Yet before I do quite take my leave of thee, let me give thee a few motives along with thee. It may be they will be as good as a pair of spurs to prick on thy lumpish heart in this rich voyage.

Works of John Bunyan: Works of John Bunyan: THE HEAVENLY FOOTMAN; OR, A DESCRIPTION OF THE MAN THAT GETS TO HEAVEN. 1096

 

How thou mayest know the cross by these six things. 1. It is known in the doctrine of justification. 2. In the doctrine of mortification. 3. In the doctrine of perseverance. 4. In self-denial. 5. Patience. 6. Communion with poor saints.

1. In the doctrine of justification, there is a great deal of the cross in that: a man is forced to suffer the destruction of his own righteousness for the righteousness of another. This is no easy matter for a man to do; I assure you it stretches every vein in his heart before he will be brought to yield to it. What, for a man to deny, reject, abhor, and throw away all his prayers, tears, alms, keeping of sabbaths, hearing, reading, with the rest, in the point of justification, and to count them accursed; and to be willing, in the very midst of the sense of his sins, to throw himself wholly upon the righteousness and obedience of another man, abhorring his own, counting it as deadly sin, as the open breach of the law; I say, to do this in deed and in truth, is the biggest piece of the cross; and therefore Paul calleth this very thing a suffering; where he saith, 'And I have SUFFERED the loss of all things,' which principally was his righteousness, 'that I might win Christ, and be found in him, not having,' but rejecting, 'mine own righteousness' (Phil 3:8,9). That is the first.

2. In the doctrine of mortification, there is also much of the cross. Is it nothing for a man to lay hands on his vile opinions, on his vile sins, on his bosom sins, on his beloved, pleasant, darling sins, that stick as close to him as the flesh sticketh to the bones? What, to lose all these brave things that my eyes behold, for that which I never saw with my eyes? What, to lose my pride, my covetousness, my vain company, sports, and pleasures, and the rest? I tell you this is no easy matter; if it were, what need all those prayers, sighs, watchings? Why do we need to be so backward about it? Nay, do you not see that some men, before they will set about this work, will even venture the loss of their souls, heaven, God, Christ, and all? What else do all those delays and put-offs say: "Stay a little longer; I am loath to leave my sins while I am so young and in health"? Again, what other reason is there that others do it so by halves, coldly and seldom, notwithstanding they are convinced over and over; nay, and also promise to amend, and yet all's in vain? I will assure you, to cut off right hands, and to pluck out right eyes, is no pleasure to the flesh.

3. The doctrine of perseverance is also cross to the flesh; which is not only to begin, but to hold out, not only to bid fair, and to say, Would I had heaven, but so to know Christ, to put on Christ, and walk with Christ as to come to heaven. Indeed, it is no great matter to begin to look for heaven, to begin to seek the Lord, to begin to shun sin. OH, but it is a very great matter to continue with God's approbation! 'My servant Caleb,' saith God, is a man of 'another spirit, he hath followed me,' followed me always, he hath continually followed me, 'fully, he shall possess the land' (Num 14:24). Almost all the many thousands of the children of Israel in their generation, fell short of perseverance when they walked from Egypt towards the land of Canaan. Indeed, they went to work at first pretty willingly, but they were very short-winded, quickly out of breath, and in their hearts they turned back again into Egypt.

It is an easy matter for a man to run hard for a spurt, for a furlong, for a mile or two; O, but to hold out for a hundred, for a thousand, for ten thousand miles: that man that doth this, he must look to meet with cross, pain, and wearisomeness to the flesh, especially if as he goeth he meeteth with briars and quagmires, and other incumbrances, that make his journey so much the more painfuller.

Nay, do you not see with your eyes daily that perseverance is a very great part of the cross? Why else do men so soon grow weary? I could point out a many, that after they have followed the ways of God about a twelvemonth, others it may be two, three, or four, some more, and some less years, they have been beat out of wind, have taken up their lodging and rest before they have got half-way to heaven, some in this, and some in that sin; and have secretly, nay, sometimes openly said, that the way is too strait, the race too long, the religion too holy, and cannot hold out, I can go no farther.

4, 5, 6. And so likewise of the other three, to wit, patience, self-denial, communion, and communication with and to the poor saints. How hard are these things? It is an easy matter to deny another man, but it is not so easy a matter to deny one's self; to deny myself out of love to God, to his gospel, to his saints, of this advantage, and of that gain; nay, of that which otherwise I might lawfully do, were it not for offending them. That scripture is but seldom read, and seldomer put in practice, which saith, 'I will eat no flesh while the world standeth, if it make my brother to offend' (1 Cor 8:13). Again, 'We that are strong ought to bear the infirmities of the weak, and not to please ourselves' (Rom 15:1). But how froward, how hasty, how peevish, and self-resolved are the generality of professors at this day! Also, how little considering the poor, unless it be to say, Be thou warmed and filled! But to give is a seldom work; also especially to give to any poor (Gal 6:10). I tell you all things are cross to flesh and blood; and that man that hath but a watchful eye over the flesh, and also some considerable measure of strength against it, he shall find his heart in these things like unto a starting horse, that is rid without a curbing bridle, ready to start at everything that is offensive to him; yea, and ready to run away too, do what the rider can.

It is the cross which keepeth those that are kept from heaven. I am persuaded, were it not for the cross, where we have one professor, we should have twenty; but this cross, that is it which spoileth all.

Some men, as I said before, when they come to the cross, they can go no farther, but back again to their sins they must go. Others stumble at it and break their necks; others, again, when they see the cross approaching, turn aside to the left or to the right, and so think to get to heaven another way, but they will be deceived. 'Yea, and all that will live godly in Christ Jesus SHALL,' mark, shall be sure to 'suffer persecution' (2 Tim 3:12). There are but few when they come at the cross, cry, 'Welcome cross,' as some of the martyrs did to the stake they were burned at. Therefore, if thou meet with the cross in thy journey, in what manner soever it be, be not daunted, and say, Alas, what shall I do now! But rather take courage, knowing that by the cross is the way to the kingdom. Can a man believe in Christ and not be hated by the devil? Can he make a profession of this Christ, and that sweetly and convincingly, and the children of Satan hold their tongue? Can darkness agree with light? Or the devil endure that Christ Jesus should be honored both by faith and a heavenly conversation, and let that soul alone in quiet? Did you never read that 'the dragon persecuteth the woman?' (Rev 12). And that Christ saith, 'In the world ye shall have tribulation' (John 16:33).