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【天路历程】與【司布真】相關資訊



天路歷程 | 司布真 | 相關資訊【一】

属灵人物及作品简介 | (中英文)

属灵人物及作品简介

Spiritual People/Works Intro


司布真

1834年6月19日,司布真出生于英国艾赛克斯郡的凯维敦(Kelvedon)。他的祖先是荷兰清教徒,1568年避难来到英国。祖父是英国独立教会(Nonconformist)的牧师,司布真7岁以前与祖父同住,并喜欢上了本仁约翰(John Bunyan)的《天路历程(The Pilgrim's Progress)。据说,他一生读了《天路历程》一百遍。

经历重生

C.H.司布真生于一八三四年六月十九日,有荷兰清教徒血统的他自幼就大受清教传统的影响。他的父亲终日奔忙在福音工场上,他早年是与敬虔的祖父和祖母一起生活。这一对老人毕生时间都用在事奉上帝的工作上。司布真六岁时就在祖父家中的阁楼里发现了《天路历程》一书,从那时起一直到他离世归主他一生中读的次数最多的除了《圣经》以外就是这本《天路历程》。可以说他自小就浸淫在清教徒的精神之中。他七岁才回到自已的家中,父亲常常外出而他的母亲(Eliza)对他的帮助实在无法用言语来表达。他的母亲每天召聚她的儿女一同祷告敬拜上帝。

这些早年的经历虽然没有给他永生的确据,却为他的悔改归正以及日后的事奉打下了非常重要的基础。十五岁时他经历了真正内心的挣扎和黑暗,有半年的时间他活在一个心灵痛苦的光景中。这种挣扎在每一个清教徒的见证中差不多都可以看见,当然其中较著名的见证要数本仁·约翰所写的自传《丰盛的恩典》(Grace Abounding to the Chief of Sinners)一书了。

一八五零年一月六日,一个大雪纷飞的主日早晨,他无意中来到一个小小的教会(Primitive Methodist Church)。因交通受阻,那天传道人迟迟没有到来。牧师未能赶到,大家等了很久,乡村的一座小教会里的公众聚会推选一位平信徒讲道,他既没有受过训练,又没有准备,临时推举上台,心里求神赐他信息,这位看来是个鞋匠或裁缝样的人走到讲台前打开圣经向大家宣读了以赛亚书四十五章22节的话“地极的人都当仰望我,就必得救”。他的讲解非常简单:除非你仰望基督,没有其他的方法……只要仰望他!望他!望啊!望他!

当日司布真立时感觉天光照进黑暗挣扎的心灵。只要仰望上帝!好像以色列人在旷野仰望铜蛇一样,在上帝面前人无法做什么事来换得上帝的恩典,而上帝的恩借着赐给人的信必大大临到上帝的儿女身上。那是他真正清楚得救的时刻,也是他走上事奉上帝的道路的开始。

初期的侍奉

十六岁时他有了第一次讲道的经历,那是一次在他自己意料之外的机会。当时他并不知道与他同去聚会的弟兄不是讲员,他是在一个充满了内心的战栗和事奉上帝的兴奋中开始了他第一次毫无准备的讲道。那是在一个并不知名的小镇Taversham

但当上帝预备好了他的器皿之后,必将宝贝放在这器皿中供应那个时代的需要。司布真虽然年幼,却满了上帝的大能。他不知道别的,只知道宣讲耶稣并他钉十字架的信息,因为这十字架的信息,使他出黑暗入光明,他也要让更多的人与他一样享受在光明中的自由。

他的事奉很快得到大家的注意和认可。三年以后,就是他十九岁时,他收到了来自伦敦的牧会邀请。不过当他收到邀请信之时,他向一位同工说:“这封信一定是寄错了,不会是我的,定是同名同姓的另一人。”然后他回了一封信请他们查一下一定是写错了地址。结果他得到了New Park St. Baptist Chapel的再次邀请和解释。就这样,一个年轻而生长在乡下的圣徒走进了当时繁华而历史悠久的大都市——伦敦,从而把上帝的真道与复兴之火再次带回了伦敦。

那个有一千二百人的会所因为这个年青人的到来几次改建,虽然扩大到四千五百个座位,但最后还是不敷使用,只好租用伦敦可容一万到一万二千人的音乐厅来聚会。人们从各处来听道,他们实在从司布真的信息中看见了上帝的恩典,很多人悔改,在基督里找到了生命的平安。

这个年青人的事奉有个特点:就是真理的严谨、准确与火热的祷告。这是传道人实实在在要效法的,特别是我们现在的传道人,今日教会中反智的倾向越来越明显,特别在有些人公开发表了一些新神学派的言论之后。很多的圣徒不是为真道极力争辩,反而是采用了逃避的路线,一心放在灵性的火热实为神秘主义的狂热上面,而放弃了上帝托付的捍卫真理的责任。结果更是因宗教的狂热而授人以柄,令教会受到圣徒本身带来的更大的伤损。

司布真每次准备讲章,都是经过祷告确定信息的题目之后,请他的助手到他的书房中把所有相关这个题目的资料找出来,放在他的案头。他则进行系统有条理的查考,并总结出他要宣讲的信息的精华。这是他准备的过程。他不像那些自信有灵恩的传道人毫无准备地走上讲台,而是经过多方的查证、长期的深思而精炼出来的上帝的信息,但是还不止这些。

有一次一位朋友从远方慕名而来,当他听见司布真的讲道之后大受感动,于是想方设法见到他,并向他请教他属灵的能力是从什么地方来的。而司布真则把他带到他讲道的礼拜堂的地下室,那里有几百人正跪着向上帝祷告,求主加力量给司布真,并求主释放被撒但所捆绑的罪人。司布真告诉那位朋友说:“这就是我属灵能力的来源,是因为有很多人为我祷告,托住我。而且不是我一个人独自面对属灵的争战,而是全教会一同争战,所以我们自然在上帝面前大得能力。”

司布真的妻子

一八五六年一月八日,司布真与苏珊娜(Susannah Thompson)结为夫妻。这对爱侣成为极好的同工。司布真生活在乡间,朴实无华但举止难免粗俗,而且他所受的教育有限(他为了事奉了放弃了在大学里面深造的机会,所以十九岁时事奉已有果效)。但上帝为他所预备的妻子却是一位生长在城市,谈吐文雅而学问渊博的女子。她给与司布真的帮助,使他日后的事奉更严谨、更有影响。

他们结婚十二年后,苏珊娜的健康因病而大受影响,几乎成为废人。她天天盼望康复可以起来分担丈夫的工作,但是却一直没有起色。她于是祈求上帝让她能够用其他的方式来支持司布真的工作。于是她发动了赠书基金(Book Fund)的工作。从一八七五年开始,将司布真的讲章印成册子免费寄给各地的传道人,使司布真的信息广传于全国。二十年内,她寄出二十万本以上的书籍,供应了很多人属灵的需求。

而因着妻子苏珊娜的帮助,也使司布真成为一名多产的作家,他一生前后出版了一百三十五本书。这一对主忠心的仆人使女,使那一代人恢复了真实火热的信仰。但是不仅如此,因为司布真的作品的出版,直到今天仍然使人得到供应。目前翻成中文的作品也不少,很有司布真神学架构代表性的要算《都是恩典(All of Grace)一书了。这本小书中清楚地把改革宗的信仰表达出来,使人知道在上帝面前所依靠的只有上帝的恩典。

不久前在国内基督教协会出版的《清晨甘露》和《静夜亮光》(译自司布真的Morning and Evening)是两本不可多得的具有严谨神学思想的每日灵修作品。相信上帝一定会使用这本书造就帮助千千万万的中华儿女。

司布真的烟

说到司布真,这是一位曾经吸烟的传道人。

在国内一个传道人若是吸烟,那他几乎可以失去他传道人的资格。但是在司布真的时代烟草好像今日的茶或咖啡一样是一种时兴的消费品。因为在当时还没有发现烟草内有对人身体有害的尼古丁。所以可以想见,在那个时候吸烟并不是什么生活的问题,没有人会注意这些事,就像今天没有人注意你是喝红茶或花茶一样。不过司布真后来却戒了烟,但不是因为健康的问题。

有一天当他在店铺里买烟时发现烟商的广告牌上这样写着“这是大布道家司布真最喜爱的香烟品牌”。这则广告深深刺痛了司布真的心,他知道他是上帝的仆人,怎么可以成为商场上的招牌呢?这实在有损上帝的荣耀。因为这则广告的原因,他戒掉了吸烟的习惯。

从这件事上我们会发现在他的生活中一切都是以上帝的荣耀为中心。这一点上是今日很多注重名气、影响力的传道人所不能相比的。这也是那些以教会社交场所、洽谈买卖之地的基督徒甚至传道人好好反思的问题。我们是像司布真一样忠心为主呢?还是以敬虔为得利的门路、既要天国的福份又要世上的好处呢?

司布真于一八九二年一月三十一日归主,五十九岁。他虽然在基督里息了一切的劳苦,但他仍然向我们说话,他的话语仍然满了力量,使人回归上帝的怀抱。让我们效法他的脚踪,成为主恩典福音的见证人。

阅读更多...[司布真传记和作品]

Charles Haddon Spurgeon

Charles Haddon (C.H.) Spurgeon (June 19, 1834 – January 31, 1892) was a British Particular Baptist preacher who remains highly influential among Christians of different denominations, among whom he is still known as the "Prince of Preachers."

In his lifetime, Spurgeon preached to around 10,000,000 people, often up to 10 times each week at different places. His sermons have been translated into many languages. Spurgeon was the pastor of the congregation of the New Park Street Chapel (later the Metropolitan Tabernacle) in London for 38 years. He was part of several controversies with the Baptist Union of Great Britain and later had to leave that denomination. In 1857, he started a charity organization called Spurgeon's which now works globally. He also founded Spurgeon's College, which was named after him posthumously.

Spurgeon was a prolific author of many types of works including sermons, an autobiography, a commentary, books on prayer, a devotional, a magazine, poetry, hymnist, and more. Many sermons were transcribed as he spoke and were translated into many languages during his lifetime. Arguably, no other author, Christian or otherwise, has more material in print than C.H. Spurgeon.

Early beginnings

Born in Kelvedon, Essex, Spurgeon's conversion to Christianity came on January 6, 1850, at age fifteen. On his way to a scheduled appointment, a snow storm forced him to cut short his intended journey and to turn into a Primitive Methodist chapel in Colchester where "God opened his heart to the salvation message." The text that moved him was Isaiah 45:22 - "Look unto me, and be ye saved, all the ends of the earth, for I am God, and there is none else."

Later that year, on April 4, 1850, he was admitted to the church at Newmarket. His baptism followed on May 3 in the river Lark, at Isleham. Later that same year he moved to Cambridge. He preached his first sermon in the winter of 1850-51 in a cottage at Teversham, Cambridge; from the beginning of his ministry his style and ability were considered to be far above average. In the same year, he was installed as pastor of the small Baptist church at Waterbeach, Cambridgeshire, where he published his first literary work: a Gospel tract written in 1853.

New Park Street Chapel

In April 1854, after preaching three months on probation and just four years after his conversion, Spurgeon, then only 19, was called to the pastorate of London's famed New Park Street Chapel, Southwark (formerly pastored by the Particular Baptists Benjamin Keach, theologian John Gill, and John Rippon). This was the largest Baptist congregation in London at the time, although it had dwindled in numbers for several years. Spurgeon found friends in London among his fellow pastors, such as William Garrett Lewis of Westbourne Grove Church, an older man who along with Spurgeon went on to found the London Baptist Association. Within a few months of Spurgeon's arrival at Park Street, his ability as a preacher made him famous. The following year the first of his sermons in the "New Park Street Pulpit" was published. Spurgeon's sermons were published in printed form every week and had a high circulation. By the time of his death in 1892, he had preached nearly 3,600 sermons and published forty-nine volumes of commentaries, sayings, anecdotes, illustrations, and devotions.

Immediately following his fame was controversy. The first attack in the Press appeared in the Earthen Vessel in January 1855. His preaching, although not revolutionary in substance, was a plain-spoken and direct appeal to the people, using the Bible to provoke them to consider the claims of Jesus Christ. Critical attacks from the media persisted throughout his life.

The congregation quickly outgrew their building; it moved to Exeter Hall, then to Surrey Music Hall. In these venues Spurgeon frequently preached to audiences numbering more than 10,000. At twenty-two, Spurgeon was the most popular preacher of the day.

On January 8, 1856, Spurgeon married Susannah, daughter of Robert Thompson of Falcon Square, London, by whom he had twin sons, Charles and Thomas born on September 20, 1856. At the end of that year, tragedy struck on October 19, 1856, as Spurgeon was preaching at the Surrey Gardens Music Hall for the first time. Someone in the crowd yelled, "Fire!" The ensuing panic and stampede left several dead. Spurgeon was emotionally devastated by the event and it had a sobering influence on his life. He struggled against depression for many years and spoke of being moved to tears for no reason known to himself.

Metropolitan Tabernacle

On March 18, 1861, the congregation moved permanently to the newly constructed purpose-built Metropolitan Tabernacle at Elephant and Castle, Southwark, seating five thousand people with standing room for another one thousand. The Metropolitan Tabernacle was the largest church edifice of its day and can be considered a precursor to the modern "megachurch."  Spurgeon continued to preach there several times per week until his death 31 years later. He never gave altar calls at the conclusion of his sermons, but he always extended the invitation that if anyone was moved to seek an interest in Christ by his preaching on a Sunday, they could meet with him at his vestry on Monday morning. Without fail, there was always someone at his door the next day. He wrote his sermons out fully before he preached, but what he carried up to the pulpit was a note card with an outline sketch. Stenographers would take down the sermon as it was delivered; Spurgeon would then have opportunity to make revisions to the transcripts the following day for immediate publication. His weekly sermons, which sold for a penny each, were widely circulated and still remain one of the all-time best selling series of writings published in history.

Missionary preaching in China using The Wordless Book Besides sermons, Spurgeon also wrote several hymns and published a new collection of worship songs in 1866 called "Our Own Hymn Book". It was mostly a compilation of Isaac Watts' Psalms and Hymns that had been originally selected by John Rippon, a Baptist predecessor to Spurgeon. Singing in the congregation was exclusively a cappella under his pastorate. Thousands heard the preaching and were led in the singing without any amplification of sound that exists today. Hymns were a subject that he took seriously. While Spurgeon was still preaching at New Park Street, a hymn book called "The Rivulet" was published. Spurgeon's first controversy arose because of his critique of its theology, which was largely deistic. At the end of his review, Spurgeon warned:

“We shall soon have to handle truth, not with kid gloves, but with gauntlets, – the gauntlets of holy courage and integrity. Go on, ye warriors of the cross, for the King is at the head of you. ”

On June 5, 1862, Spurgeon also challenged the Church of England when he preached against baptismal regeneration in a famous sermon. However, Spurgeon taught across denominational lines as well. It was during this period at the new Tabernacle that Spurgeon found a friend in James Hudson Taylor, the founder of the inter-denominational China Inland Mission. Spurgeon supported the work of the mission financially and directed many missionary candidates to apply for service with Taylor. He also aided in the work of cross-cultural evangelism by promoting "The Wordless Book", a teaching tool that he described in a message given on January 11, 1866, regarding Psalm 51:7: "Wash me, and I shall be whiter than snow." This "book" has been and is still used to teach uncounted thousands of illiterate people - young and old - around the globe about the Gospel message.

Following the example of George Muller, Spurgeon founded the Stockwell Orphanage, which opened for boys in 1867 and for girls in 1879, and which continued in London until it was bombed in the Second World War. This orphanage became Spurgeon's Child Care which still exists today.

On the death of missionary David Livingstone in 1873, a discolored and much-used copy of one of Spurgeon's printed sermons, "Accidents, Not Punishments," was found among his few possessions much later, along with the handwritten comment at the top of the first page: "Very good, D.L." He had carried it with him throughout his travels in Africa. It was returned to Spurgeon and treasured by him.

Final years and death

Often Spurgeon's wife was too ill for her to leave home to hear him preach. C.H. Spurgeon too suffered ill health toward the end of his life, afflicted by a combination of rheumatism, gout, and Bright's disease. He often recuperated at Menton, near Nice, France, where he eventually died on 1892 January 31. Spurgeon's wife and sons outlived him. His remains were buried at West Norwood Cemetery in London, where the tomb is still visited by admirers.

Read more...[About Charles H. Spurgeon]


约翰.本仁写过一部自传,书名为《丰盛的恩典》,讲述神对罪人的恩典。

 

约翰.本仁1628年生于英国,他的家乡靠近裴德福郡。他的父亲是一个补锅匠(这种职业早已被淘汰),专营焊接和修补锅碗瓢盆以及其他金属制品。在17世纪中叶,补锅匠奔走于各个乡村之间,挨家挨户地兜揽生意。如果有人要修理东西,他们就在顾主家中作活,完工以后顾主当场付钱。按当时的社会标准,这是一份相当卑贱的职业。 通常作补锅匠的父亲会带上年幼的孩子们作帮手。约翰.本仁的父亲却是个例外。他一定是意识到了教育的重要性,因而没有将他带上作帮手,而是把他留在村子里。约翰便在那儿上学,一直到小学毕业。

   我们不太清楚约翰的宗教背景。他在自传中写到,大约在9岁或10岁那年,他做过好几个有警示意味的梦,有关于他自己生命的终结的,有关于未来审判的,还有关于地狱的骇人的景象和有关永恒的启示。对此,他尤为困扰。成年以后,他依然记忆犹新。

 

   不过在青少年时期,他把这一切置之脑后。他形容自己是当时村里最坏最野的孩子,尤其是在违背安息日上,简直就是坏事做尽。在当地他还以咒诅和发假誓闻名。

 

   16岁那年,他离开家乡,参加了克伦威尔的军队。当时在克伦威尔领导下的清教徒与支持英国国教的国王查理一世的军队之间爆发了一场内战。国王的军队称为保皇派,他们为国王的至高统治权而战;克伦威尔旗下,则是为议会而战的志士。 因此班扬投入的这场战争,具有宗教和政治双重性质。这一经历很可能使约翰.本仁获得了对战争的深刻的理解, 这反映在他日后所著的《天路历程》的好几个有关战争的场景中。在他的另一本书——《圣战》里,他更将属灵的争战比作战场的交战。他在战火中获得了关于战争的第一手资料。

服役期间,还发生过这样一桩意义重大的事情: 约翰受命随一个营去某个地方,临行的最后一刻,另一个士兵找到本仁,要求代替他,本仁同意了。这位士兵被派去站岗,结果在岗位上被一颗步枪子弹击中而丧命。这在本仁心中留下了不可磨灭的印象。

 

   退伍后,他与一位穷苦出身的女子结了婚。他们的生活非常贫困,甚至没有足够的生活用品。他妻子带来了两本属灵书籍,一本是《普通人的天国之路》,另一本是《敬虔的生活》,这两本书是她父亲给她的。本仁的妻子经常向本仁谈起她的父亲,她的父亲是一个真正敬虔的人。当时本仁读了这些书,虽然他很喜欢,但仍然没有因此萌发任何个人的悔罪感。

 

   不久,本仁开始与他的妻子一道去做礼拜。一个星期天的早晨,他对所听到的布道印象很深。但礼拜完了以后,他马上跑去球场玩一种叫“猫”的游戏,这种游戏同今天的板球类似。在那里他与主以一种奇异的方式首次相遇。日后他在自传里写到:在同一天,我就去玩猫游戏。当时我刚把球从洞中击出,准备击第二次。 突然一个声音从天国里急速地击中了我的心: “你是要离弃你的罪进天国呢,还是要继续犯罪下地狱?”我楞住了,便没去理会那个滚在地上的球,而是举目望天。仿佛心眼大开,我看见主耶稣在那里俯视着我,很不高兴的样子。他似乎在严正地警告我,将来有一天我必为这些和其他不敬虔的行为而受到惩罚。 随之而来的是一次对他为之闻名的咒诅发假誓的认罪。他写 到:我依然犯罪,在满心的贪婪中沉浮,对自己不能如愿以偿地得到满足心怀怨愤。这种状况持续了一个多月。 直到有一天,我站在邻家商店的橱窗前, 又是咒诅,又是发假誓,像以前一样地装疯卖傻。一个女人坐在屋子里看着我。尽管她自己是一个非常懒散、不敬虔的人,她却断言我的咒诅是如此的恶毒,她听着都不寒而栗;她还告诉我,我是她一生中所见最不敬虔的家伙。我的所作所为,足以玷污整个城里的青少年的心灵,如果他们与我做朋友的话。

  约翰.本仁心里认罪的开始值得我们深思。《圣经》和教会历史告诉我们, 神经常这样在人的心里做工。当神开始做工使人认罪时,他常从那个人生活中重大的罪开始。神就是这样对待班扬的。他的罪并非一次现形,神从他显著的罪开刀:首先是他的礼拜天亵渎神灵,然后是他的咒诅发假誓。不过,要注意, 如果你问一个人是否认为他自己是个罪人,十有八九的人会说:不错,有时我是个罪人。

 

   神使人认罪的工作始于某种罪,然后圣灵会拓展认罪的广度和深度。当一个人试图洗净自己的心灵,摆脱某些罪,使自己在神面前更显为义时,圣灵不但指出某种罪,而且会进一步地告诉他,他越试图洁净,就越会看见自己的污秽。 他们的内心越袒露,他们就越会明白,他们不能仅仅承认某种罪,还必须放弃自己的努力。因为除了罪,他们什么也没有。

 

  约翰.本仁的一生显然经历了这样一个日益深刻的过程。 他说在他的生命中曾有过长达四年之久的属灵的混乱时期。在这四年中,他不断尝试去赢得他自己的义。他有时满怀希望,不久这些希望又被撞得粉碎。 最后,他终于得出了一个结论。 在自传里他是这样写到自己内心挣扎的结果的:有一天,我正穿过田野,许许多多念头涌进了我的心,我深恐所有的一切都是白费劲。突然,有一句话落进了我的心头:你的义是在天上。顿时,我心灵的眼睛大开,我看见耶稣基督,在神的右边。我顿悟那才是我的义。因此不论我在哪里,不论我作什么,神都没有说他要我的义,而要在他面前的耶稣基督的义。 我更看见,不是我的良善使我为义, 也不是我的邪恶毁坏了我的义,因我的义就是耶稣基督,他昨天、今天、直到永远都是一样。 至此我的枷锁解开了,我的铁一般牢不可破的苦恼委顿了,我的试探逃之夭夭了。自那时起,神的可畏的话语不再困扰我。我兴高采烈地回到家里,为神的恩典和爱而满心欢喜。

 

   那次经历以后,他写到,他以为自己会永远生活在这样的景况中。其实,受苦、拯救、感恩不是一次性的经历,而是不断的循环。我们将发现,在本仁的人生历程中,受苦、拯救、感恩的循环在一次又一次地加深。

 

   1653年,也就是他25岁的那年,他加入了一间非国教的教会。当时英国国教和非国教教会并存,许多不同的宗教团体纷纷产生,有上层的团体和下层的团体。下层的团体通常被称为清教徒教派。起初清教徒是一个绰号,这些人觉得英格兰教会在穿着、宗教仪式和教义上都与罗马天主教并无二致,因此想净化教会,摒弃其中许多的宗教仪规。

   在这些清教徒之间,又有不少分歧。有些人对另立教会不抱希望,在他们看来,他们的责任似乎就是留在英格兰国教教会,与那里发生的一切作抗争。还有一群人以“持异见者”而闻名,他们的另外一些绰号反不为人知。他们觉得英格兰教会已经走得太远,很难再加以纠正,重回《圣经》的原则因此,他们认为, 除了离开国教教会,别无选择。约翰.本仁加入的就是这样一家“持异见者”的教会。而这间教会在施洗的问题上倾向于浸信会的观点。

 

  两年后,本仁的妻子去世;同年,本仁所在的那间教会的牧师约翰.纪福特也去世了。 纪福特的布道对约翰.本仁的一生影响很大。他死后,会众邀请本仁作他们的牧师,为他们布道。 其实本仁并没有受过正式的训练。三年后,即1658年,本仁接受了他们的邀请。

 

   同一年,伟大的克伦威尔也去世了,他的一个儿子试图掌管政权,但他太软弱无能。许多人对克伦威尔统治下的持续不断的高压政策早已不满。两年以后,也就是1660年,查理二世重新登上王位,这就是历史上所说的复辟。王室重新成为英国的统治者,随之而来的是对英国国教教会的绝对效忠。议会也从支持清教徒转变为支持国教。这样,国王和议会基本上达成了共识,承认英格兰教会为不列颠国的唯一的合法教会。

   在这种情况下,“持异见者”的处境日趋艰难。当时,约翰.本仁不仅在他自己的教区传道,而且还探访周围的一些村庄。1660 年的一天,当他正在一家农场进行布道的时候,警察以无执照布道的罪名将他逮捕。 那时候,布道许可证只颁发给接受英国政府管理,并在英格兰教会登记的注册牧师。

 

  法庭对本仁的判决是这样的:“ 约翰.本仁,裴得福郡人, 是一个……的劳工,自从……年以来,他故意不上教堂(指的是国教教会),不听道,却主持数个非法的秘密聚会,扰乱民心,违反了国王陛下的法律。”

   约翰.本仁因此被判十二年的监禁。他入狱时32岁,直到44岁才获释。在这期间,他受到不同程度的限制。有时对他的限制非常宽松,他可以到监狱外探访朋友;有时他不能外出,但朋友可以来探访他;有时对他的限制非常严厉,折磨审讯不断。他写到:“我发现自己疾病缠身,站立不稳。我被迫离妻别子,在这个地方忍受骨肉分离之苦。这一切痛苦不仅是缘于我对世俗享乐的贪爱,而且因为我想到如果我被迫与我可怜的家人分离,他们可能遭遇到的艰难、困苦和匮乏。我那可怜的失明的女儿玛丽,她尤其令我牵挂。唉,一想到我的玛丽所要忍受的,我就心如刀绞。可怜的孩子,你在这个世上会遇到怎样的苦难啊!你会被鞭打,不得不乞讨,忍饥挨饿,衣不蔽体,还有千千万万无法想像得到的灾难。我是不能见到你们,但愿这风儿能把我的思念吹到你们心里。哦,我也要提醒自己,要把你们都交在神的手里。可是离开你们实在让我痛心。”

 

   1672年,他终于获得赦免。新国王意于复兴罗马天主教。为此,他作了一个政策性的决定,释放所有的“持异见者”,企图让这些人在推行英国国教的各团体之间引起更多的纠纷,以便可以逐步削弱他们的势力。就这样,约翰.本仁获得了释放。获释后,他马上重返讲坛,在各村之间巡回讲道。

 

  约翰.欧文是本仁最熟悉的清教徒作家之一,他共有二十多部作品流传于世。 他当时是国王的大臣,是一位法庭布道家,一个受过良好教育的人。他到伦敦地区时,常常去听约翰.本仁布道。一次,国王听说约翰.欧文常去听本仁讲道,就问欧文: “我不明白像你这样一个学识广博的人,为什么要去听一个从未受过教育,未受过训练的人讲道。” 约翰.欧文回答得非常巧妙:“陛下,若我能拥有那补锅匠布道的能力,我宁愿放弃我的知识。” 约翰.本仁在布道方面的恩赐的确是独一无二的。他能巧妙地抓住听众的心,在写作上也如此,我们可以在他的作品中看到他独特的风格。

 

   1675年年底,他第二次被投入监狱,这次又是因为根据法令,传道人必须持有执照才能布道。本仁的罪名是非法传教。幸运的是,这次监禁持续了不到一年。 这样,约翰.本仁一生中共有13年是在监狱里度过的。他心里一定常常纳闷:如果神果真呼召我传道,为什么我会在监狱里呆这么多年?使我这么多年与会众分离?我本可以布更多的道,帮助更多有需要的人。为什么呢?

 

   如果一个人回首往事,他肯定能发现自己饱经磨难的原因。正是在狱中期间,本仁得以全力以赴地撰写《天路历程》。这本书日后成为历世历代读者的祝福,这想必是本仁从来没有预料到的,但神确实这样成就了。

   本仁在第一次监禁时着手写这本书,大约是在第二次监禁时完成的,因他第二次出狱后,《天路历程》便首次出版。这本书流传之广,翻译的文字之多,仅次于《圣经》。人们读的次数越多,越深入,就越会发现它是如此优美,如此生动地昭示了神圣的真理。书中有许多地方与主耶稣用比喻讲道时的风格很类似。本仁用通俗易懂的方法揭示了深奥的真理。

 

 

   后来,约翰.本仁撰写了《天路历程》第二部分。第一部分,也是主要部分,讲述的是一个名叫基督徒的人,离开毁灭城,奔向天国城。这个故事有很大一部分取材于本仁自己的生平,以及他生命中不同时期悔改的历程。他自己生活中经历的许多事在基督徒的天路遭遇中得以反映。

 

   事奉多年,本仁亲眼目睹许多人走过了同样的历程。同时主也用不同的方法引领他们,在同一条天路上经历不同的事,进入不同的广度和深度。他从中取材,写了该书的第二部分,这回主人公不再是基督徒,而是女基督徒。他以他在事奉中所见的不同的人和他们的生活作原型,描写了基督徒的妻子和几个邻居的经历。

 

   在这里我们略举一个例子。在书中有一位害怕先生,他走的路与勇敢先生不同,甚至可以说是大相径庭。他们行的是同一条路,遇到同样的关键时刻, 但他们行路的途径,应付的方式却很不相同。可见神在形式方面是不拘泥的。

 

   约翰.本仁卒于1688年。当时的情况是这样的:有一位父亲将其子赶出家门,因他离家出走。这个年轻人到了本仁那里,央求他与其父谈一谈,以便能与父亲和好。本仁骑马冒雨赶去,见到了那个父亲。父子俩在他的劝说下和好。但本仁由此得了重感冒,并死于此。死时离他六十岁的生日还差两个月。