The Project Gutenberg eBook of The Heavenly Footman, by John Bunyan

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Title: The Heavenly Footman

Author: John Bunyan

Release Date: October 14, 2004 [eBook #13750]
[Most recently updated: November 17, 2021]

Language: English

Character set encoding: UTF-8

Produced by: Cori Samuel and the Project Gutenberg Online Distributed Proofreading Team

*** START OF THE PROJECT GUTENBERG EBOOK THE HEAVENLY FOOTMAN ***




Note:  The 8th Chapter of Joshua is referenced in the phrase:
       "It is taken from that xxth of Joshua"




THE HEAVENLY FOOTMAN

or, A Description of the Man That Gets to Heaven:
with Directions How to Run So As to Obtain

by

JOHN BUNYAN




"So run, that ye may obtain."--1 Cor. IX. 24.




THE AUTHOR'S EPISTLE TO ALL SLOTHFUL AND CARELESS PEOPLE.


Friends,

Solomon saith, that "the desire of the slothful killeth him;" and if
so, what will slothfulness itself do to those that entertain it? The
proverb is, "He that sleepeth in harvest is a son that causeth shame:"
and this I dare be bold to say, no greater shame can befall a man,
than to see that he hath fooled away his soul, and sinned away eternal
life. And I am sure this is the next way to do it; namely, to be
slothful; slothful, I say, in the work of salvation. The vineyard of
the slothful man, in reference to the things of this life, is not
fuller of briers, nettles, and stinking weeds, than he that is
slothful for heaven, hath his heart full of heart-choking and
soul-damning sin.

Slothfulness hath these two evils: first, to neglect the time in which
it should be getting heaven; and by that means doth, in the second
place, bring in untimely repentance. I will warrant you, that he who
should lose his soul in this world through slothfulness, will have no
cause to be glad thereat, when he comes to hell. Slothfulness is
usually accompanied with carelessness; and carelessness is for the
most part begotten by senselessness; and senselessness doth again put
fresh strength into slothfulness; and by this means the soul is left
remediless. Slothfulness shutteth out Christ; slothfulness shameth the
soul.

Slothfulness is condemned even by the feeblest of all the creatures.
"Go to the ant, thou sluggard, consider her ways and be wise." "The
sluggard will not plow, by reason of the cold;" that is, he will not
break up the fallow ground of his heart, because there must be some
pains taken by him that will do it; "therefore he shall beg in
harvest;" that is, when the saints of God shall have their glorious
heaven and happiness given to them; but the sluggard "shall have
nothing;" that is, be never the better for his crying for mercy;
according to that in Matthew xxv. 10-12.

If you would know a sluggard in the things of heaven, compare him with
one that is slothful in the things of this world. As 1. He that is
slothful is loath to set about the work he should follow; so is he
that is slothful for heaven. 2. He that is slothful, is one that is
willing to make delays: so is he that is slothful for heaven. 3. He
that is a sluggard, any small matter that cometh in between, he will
make it a sufficient excuse to keep him off from plying his work; so
it is also with him that is slothful for heaven. 4. He that is
slothful doeth his work by the halves: and so it is with him that is
slothful for heaven. He may almost, but he shall never altogether,
obtain perfection of deliverance from hell; he may almost, but he
shall never (without he mend) be altogether a saint. 5. They that are
slothful do usually lose the season in which things are to be done:
and thus it is also with them that are slothful for heaven; they miss
the seasons of grace. And therefore, 6. They that are slothful have
seldom, or never, good fruit; so also it will be with the
soul-sluggard. 7. They that are slothful, are chid for the same: so
also will Christ deal with those that are not active for him. 'Thou
wicked and slothful servant! out of thine own mouth will I judge thee.
Thou saidst I was thus, and thus; wherefore then gavest thou not my
money to the bank? &c. Take the unprofitable servant, and cast him
into utter darkness, where there shall be weeping and gnashing of
teeth.'

What shall I say? 1. Time runs; and will ye be slothful? 2. Much of
your lives are past; and will you be slothful? 3. Your souls are worth
a thousand worlds; and will ye be slothful? 4. The day of death and
judgment is at the door; and will ye be slothful? 5. The curse of God
hangs over your heads; and will you be slothful? 6. Besides, the
devils are earnest, laborious, and seek by all means every day, by
every sin, to keep you out of heaven, and hinder you of salvation; and
will you be slothful? 7. Also, your neighbors are diligent for things
that will perish; and will you be slothful for things that will endure
for ever? 8. Would you be willing to be damned for slothfulness? 9.
Would you be willing the angels of God should neglect to fetch your
souls away to heaven, when you lie a dying, and the devils stand by
ready to scramble for them? 10. Was Christ slothful in the work of
your redemption? 11. Are his ministers slothful in tendering this unto
you? 12. And lastly, If all this will not move, I tell you God will
not be slothful or negligent to damn you, (their damnation slumbereth
not, 2 Pet. ii. 3;) nor will the devils neglect to fetch thee, nor
hell neglect to shut its mouth upon thee.

Sluggard! art thou asleep still? Art thou resolved to sleep the sleep
of death? Will neither tidings from heaven nor hell awake thee? Wilt
thou say still, yet a little sleep, a little slumber, and a little
folding of the arms to sleep? Wilt thou yet turn thyself in thy sloth,
as the door is turned upon the hinges? O that I was one that was
skilful in lamentation, and had but a yearning heart towards thee, how
would I pity thee! how would I bemoan thee! O that I could with
Jeremiah let my eyes run down with rivers of water for thee! Poor
soul, lost soul, dying soul, what a hard heart have I that I cannot
mourn for thee! If thou shouldst lose but a limb, a child, or a
friend, it would not be so much; but poor man, it is THY SOUL! If it
was to lie in hell but for a day, but for a year, nay, ten thousand
years, it would (in comparison) be nothing; but O it is FOR EVER! What
a soul-amazing word will that be, which saith, "Depart from me, ye
cursed, into EVERLASTING FIRE!" &c.

_Objection_. 'But if I should set in, and run as you would have me,
then I must run from all my friends; for none of them are running that
way.'

_Answer_. And if thou dost, thou wilt run into the bosom of Christ,
and of God; and then what harm will that do thee?

_Objection_. 'But if I run this way, then I must run from all my
sins.'

_Answer_. That is true indeed; yet if thou dost not, thou wilt run
into hell fire.

_Objection_. 'But if I run this way, then I shall be hated, and lose
the love of my friends and relations, and of those that I expect
benefit from, or have reliance on, and I shall be mocked of all my
neighbors.'

_Answer_. And if thou dost not, thou art sure to lose the love and
favor of God and Christ, the benefits of heaven and glory, and be
mocked of God for thy folly. "I will laugh at your calamity, and mock
when your fear cometh." If thou wouldst not be hated and mocked then,
take heed thou by thy folly dost not procure the displeasure and
mockings of the great God; for his mocks and hatred will be terrible,
because they will fall upon thee in terrible times, even when
tribulation and anguish take hold on thee; which will be when death
and judgment come, when all the men in the earth, and all the angels
in heaven cannot help thee.

_Objection_. 'But surely I may begin this time enough, a year or two
hence; may I not?'

_Answer_. First, Hast thou any lease of thy life? Did ever God tell
thee thou shalt live half a year, or two months longer? Nay, it may
be, thou mayst not live so long. And therefore, Secondly, Wilt thou be
so sottish and unwise, as to venture thy soul upon a little uncertain
time? Thirdly, Dost thou know whether the day of grace will last a
week longer or no? For the day of grace is past with some before their
life is ended; and if it should be so with thee, wouldst thou not say,
'O that I had begun to run before the day of grace had been past, and
the gates of heaven shut against me!' But, Fourthly, If thou shouldst
see any of thy neighbors neglect the making sure of either house or
land to themselves, if they had it proffered to them, saying, 'Time
enough hereafter,'--when the time is uncertain; and besides, they do
not know whether ever it will be proffered to them again, or no: I
say, wouldst thou not call them fools? And if so, then dost thou think
that thou art a wise man to let thy immortal soul hang over hell by a
thread of uncertain time, which may soon be cut asunder by death?

But to speak plainly, all these are the words of a slothful spirit.
Arise, man! be slothful no longer: set foot, and heart, and all, into
the way of God, and run. The crown is at the end of the race.

Farewell. I wish our souls may meet with comfort at the journey's end.

JOHN BUNYAN.




CHAPTER I.


HEAVEN MUST BE RUN FOR.

SO RUN, THAT YE MAY OBTAIN.--1 Corinthians ix. 24.


Heaven and happiness is that which every one desireth, insomuch that
wicked Balaam could say, "Let me die the death of the righteous, and
let my last end be like his!" Yet for all this, there are but very few
that do obtain that ever-to-be-desired glory, insomuch that many
eminent professors drop short of a welcome from God into this pleasant
place. The apostle, therefore, because he did desire the salvation of
the souls of the Corinthians to whom he writes this epistle, layeth
them down in these words, such counsel, as if taken, would be for
their help and advantage.

First, not to be wicked, and sit still, and wish for heaven; but to
run for it. Secondly, Not to content themselves with every kind of
running; but, saith he, "_So_ run, that ye may obtain."

As if he should say, 'Some, because they would not lose their souls,
begin to run betimes; they run apace, they run with patience, they run
the right way; do you so run. Some run from both father and mother,
friends and companions, and this, that they may have the crown: do you
so run. Some run through temptations, afflictions, good report, evil
report, that they may win the pearl: do you so run. "So run, that ye
may obtain."'

These words are taken from men's running for a wager. A very apt
similitude to set before the eyes of the saints of the Lord. "Know you
not that they which run in a race, run all, but one receiveth the
prize? So run, that ye may obtain." That is, 'Do not only run, but be
sure you win as well as run;' "so run, that ye may obtain."

I shall not need to make any great ado in opening the words at this
time, but shall rather lay down one doctrine that I do find in them;
and in prosecuting that, I shall show you, in some measure, the scope
of the words.

The doctrine is this; THEY THAT WILL HAVE HEAVEN, MUST RUN FOR IT.

I say, that they that will have heaven, must run for it. I beseech you
to heed it well. "Know ye not that they which run in a race, run all,
but one receiveth the prize?" So run ye. The prize is heaven; and if
you will have it, you must run for it. You have another scripture for
this in the 12th of the Hebrews: "Wherefore, seeing we also," saith
the apostle, "are compassed about with so great a cloud of witnesses,
let us lay aside every weight, and the sin which doth so easily beset
us, and let us run with patience the race that is set before us." "And
let us _run_," saith he. Again, saith Paul, "I so run, not as
uncertainly; so fight I, not as one that beateth the air."

But before I go any farther, let me explain the Nature and Reasons of
this Running.

As to its NATURE, this _running_ is called,

1. _Fleeing_. Observe, that this running, is not an ordinary, or any
sort of running; but it is to be understood of the swiftest sort of
running; and therefore in the 6th of the Hebrews, it is called a
fleeing. "That we might have a strong consolation, _who have fled for
refuge_ to lay hold on the hope set before us." Mark, "Who have
_fled_." It is taken from that xxth of Joshua, concerning the man that
was to flee to the city of refuge, when the avenger of blood was hard
at his heels, to take vengeance on him for the offence he had
committed. Therefore it is a running or fleeing for one's life; a
running with all might and main, as we use to say. _So run_.

2. _Pressing_. This running in another place is called a pressing. "I
press toward the mark;" (Phil. iii.;) which signifieth that they that
will have heaven, must not stick at any difficulties they meet with;
but press, crowd, and thrust through all, that may stand between
heaven and their souls. _So run_.

3. _Continuing_. This running is called in another place, a continuing
in the way of life. "If ye continue in the faith, grounded and
settled, and be not moved away from the hope of the gospel." Not to
run a little now and then, by fits and starts; or half-way; or almost
thither; but to run for my life, to run through all difficulties, and
to continue therein to the end of the race, which must be to the end
of my life. "_So run_, that ye may obtain." And the REASONS for this
point are these:

1. Because _every one that runneth doth not obtain the prize_. There
be many that do run, yea, and run far too, who yet miss the crown that
standeth at the end of the race. You know that all that run in a race
do not obtain the victory; they all run, but one wins. And so it is
here; it is not every one that runneth, nor every one that seeketh,
nor every one that striveth for the mastery, that hath it. "Though a
man do strive for the mastery," saith Paul, "yet he is not crowned,
unless he strive lawfully;" that is, unless he so run, and so strive,
as to have God's approbation.

What! do you think that every heavy heeled professor will have heaven?
What! every lazy one? Every wanton and foolish professor, that will be
stopped by any thing; kept back by any thing; that scarce runneth so
fast heavenward as a snail creepeth on the ground? Nay, there are
some professors that do not go on so fast in the way of God as a snail
doth go on the wall; and yet these think that heaven and happiness is
for them. But stay; there are many more that run than there be that
obtain; therefore, he that will have heaven must _run_ for it!

2. Because you know that though men do run, yet, _if they do not
overcome, or win, as well as run, what will they be the better for the
running_. They will get nothing. You know the man that runneth, doth
do it that he may win the prize; but if he doth not obtain it, he doth
lose his labor, spend his pains and time, and that to no purpose. I
say, he getteth nothing. And ah! how many such runners will there be
found in the day of judgment? Even multitudes--multitudes that have
run, yea, run so far as to come to heaven's gates, are not able to get
any further; but there stand knocking, when it is too late, crying,
Lord, Lord; when they have nothing but rebukes for their pains.
'Depart from me; you come not in here; you come too late; you ran too
lazy; the door is shut!' "When once the master of the house is risen
up," saith Christ, "and hath shut to the door, and ye begin to stand
without, and to knock at the door, saying, Lord, Lord, open unto us;
he shall answer and say unto you, I know you not, depart," &c. O sad
will the state of those be that run and miss. Therefore if you will
have heaven you must _run_ for it; and "so run, that ye may obtain."

3. Because _the way is long_, (I speak metaphorically,) and there is
many a dirty step, many a high hill, much work to do; a wicked heart,
world, and devil to overcome. I say there are many steps to be taken
by those that intend to be saved, by running, or walking, in the steps
of that faith of our father Abraham. Out of Egypt thou must go
through the Red Sea; thou must run a long and tedious journey,
through the vast howling wilderness, before thou come to the land of
promise.

4. They that will go to heaven must run for it; because, as the way is
so long, so _the time in which they are to get to the end of it is
very uncertain_. The time present is the only time; thou hast no more
time allotted thee than that thou now enjoyest. "Boast not thyself of
to-morrow, for thou knowest not what a day may bring forth." Do not
say, 'I have time enough to get to heaven seven years hence;' for I
tell thee, the bell may toll for thee, before seven days more be
ended. When death comes, away thou must go, whether thou art provided
or not. And therefore look to it; make no delays; it is not good
dallying with things of so great concernment as the salvation or
damnation of thy soul. You know he that hath a great way to go in a
little time, and less, by half, than he thinks of, had need to _run_
for it.

5. They that will have heaven must run for it; because _the devil, the
law, sin, death, and hell, follow them_. There is never a poor soul
that is going to heaven, but the devil, the law, sin, death, and hell,
make after that soul. "Your adversary, the devil, as a roaring lion,
walketh about, seeking whom he may devour." And I will assure you the
devil is nimble; he can run apace, he is light of foot; he hath
overtaken many, he hath turned up their heels and hath given them an
everlasting fall. Also the law, that can shoot a great way: have a
care to keep out of the reach of those great guns, the ten
commandments. Hell also hath a wide mouth; it can stretch itself
farther than you are aware of. And as the angel said to Lot: "Take
heed, look not behind thee, neither stay thou in all the plain," that
is, any where between this and heaven, "lest thou be consumed;" so
say I to thee. Take heed, tarry not, lest either the devil, hell,
death, or the fearful curses of the law of God, do overtake thee, and
throw thee down in the midst of thy sins, so as never to rise and
recover again. If this were well considered, then thou, as well as I,
would say, they that will have heaven must _run_ for it.

6. They that will go to heaven must run for it; because _perchance the
gates of heaven may shut shortly_. Sometimes sinners have not
heaven-gates open to them so long as they suppose; and if they be once
shut against a man, they are so heavy, that all the men in the world,
or all the angels in heaven, are not able to open them. "I shut, and
no man can open," saith Christ. And how if thou shouldst come but one
quarter of an hour too late? I tell thee it will cost thee an eternity
to bewail thy misery in! Francis Spira can tell thee what it is to
stay till the gates of mercy be quite shut; or to run so lazily, that
they be shut before thou get within them. What! to be shut out! What!
out of heaven! Sinner, rather than lose it, _run_ for it; yea, and "so
run that thou mayst obtain."

7. Lastly, Because _if thou lose, thou losest all_. Thou losest soul,
God, Christ, heaven, ease, peace, &c. Besides, thou layest thyself open
to all the shame, contempt, and reproach, that either God, Christ,
saints, the world, sin, the devil, and all, can lay upon thee. As
Christ saith of the foolish builder, so will I say of thee, if thou be
such a one who runs and misseth; I say, even all that go by will begin
to mock at thee, saying, This man began to run well, but was not able
to finish. But more of this anon.




CHAPTER II.

DIRECTIONS FOR THIS HEAVENLY COURSE.


_Question_. "But how should a poor soul do, so to run?" For this very
thing is that which afflicteth me sore, (as you say,) to think that I
may run and yet fall short. Methinks to fall short at last, Oh! it
fears me greatly! Pray, tell me, therefore, how I should run.'

_Answer_. That thou mayst indeed be satisfied in this particular,
consider these following things.

THE FIRST DIRECTION.--If thou wouldst so run as to obtain the kingdom
of heaven, then _be sure that thou get into the way that leadeth
thither_. For it is a vain thing to think that ever thou shalt have
the prize, though thou runnest ever so fast, unless thou art in the
way that leads to it. Set the case that there should be a man in
London that was to run to York for a wager; now, though he run ever so
swiftly, yet if he run full south, he might run himself out of breath,
and be never the nearer the prize, but rather the farther off. Just so
is it here. It is not simply the runner, nor yet the hasty runner,
that winneth the crown, unless he be in the way that leadeth thereto.
I have observed, (that little time which I have been a professor,)
that there is a great running to and fro, some this way, and some that
way; yet it is to be feared most of them are out of the way; and then,
though they run as swift as the eagle can fly, they are benefited
nothing at all.

Here is one runs a Quaking, another a Ranting. One again runs after
the Baptism, and another after the Independency. Here is one for
Free-will, and another for Presbytery. And yet possibly most, of all
these sects, run quite the wrong way; and yet every one is for his
life, his soul, either for heaven or hell!

If thou now say, Which is the way? I tell thee it is CHRIST, the Son
of Mary, the Son of God. Jesus saith, "I am the way, the truth, and
the life: no man cometh to the Father but by me." So then thy business
is, (if thou wouldst have salvation,) to see if Christ be thine, with
all his benefits; whether he hath covered thee with his righteousness;
whether he hath showed thee that thy sins are washed away with his
heart-blood; whether thou art planted into him, and whether thou have
faith in him, so as to make a life out of him, and to conform thee to
him; that is, such faith as to conclude that thou art righteous,
because Christ is thy righteousness; and so constrained to walk with
him as the joy of thy heart, because he saved thy soul. And for the
Lord's sake, take heed, and do not deceive thyself, and think thou
art in the way upon too slight grounds; for if thou miss of the way,
thou wilt miss of the prize; and if thou miss of that, I am sure thou
wilt lose thy soul, even that soul which is worth more than the whole
world.

But I have treated more largely on this in my book of the Two
Covenants, and therefore shall pass it now. Only I beseech thee to
have a care of thy soul. And that thou mayst so do, take this counsel.
Mistrust thy own strength, and throw it away. Down on thy knees in
prayer to the Lord, for the Spirit of truth; search his word for
direction; flee seducers' company; keep company with the soundest
Christians, that have most experience of Christ; and be sure thou have
a care of Quakers, Ranters, Freewillers; also do not have too much
company with some Anabaptists, though I go under that name myself.

I tell thee this is such a serious matter, and I fear thou wilt so
little regard it, that the thoughts of the worth of the thing, and of
thy too light regarding it, doth even make my heart ache whilst I am
writing to thee. The Lord teach thee the way by his Spirit, and then I
am sure thou wilt know it. _So run_.

Only, by the way, let me bid thee have a care of two things, and so I
shall pass to the next thing. 1. Have a care of relying on the outward
obedience to any of God's commands, or thinking thyself ever the
better in the sight of God for that. 2. Take heed of fetching peace
for thy soul from any inherent righteousness. But, if thou canst,
believe that as thou art a sinner, so thou art justified freely by the
love of God, through the redemption that is in Christ; and that God,
for Christ's sake, hath forgiven thee, not because he saw any thing
done, or to be done, in or by thee, to move him thereunto to do it.
Because this is the right way. The Lord put thee into it, and keep
thee in it!

THE SECOND DIRECTION.--As thou shouldst get into the way, so thou
shouldst also _be much in studying and musing on the way_. You know
men that would be expert in any thing, are usually much in studying of
that thing; and so likewise is it with those that quickly grow expert
in any thing. This therefore thou shouldst do.

Let thy study be much exercised about Christ, who is the way; what he
is, what he hath done, and why he is what he is, and why he hath done
what is done; as why he took upon him the form of a servant, why he
was made in the likeness of men; why he cried; why he died; why he
bare the sins of the world; why he was made sin, and why he was made
righteousness; why he is in heaven in the nature of man, and what he
doth there. Be much in musing and considering of these things. Be
thinking also, enough for thy warning, of those places which thou must
not come near; but leave, some on this hand, and some on that hand; as
it is with those that travel into other countries. They must leave
such a gate on this hand, and such a bush on that hand, and go by such
a place, where standeth such a thing. Thus therefore you must do.
Avoid such things as are expressly forbidden in the word of God.
"Withdraw thy foot far from her, and come not nigh the door of her
house; for her steps take hold of hell, going down to the chambers of
death." And so of every thing that is not in the way; have a care of
it that thou go not by it; come not near it; have nothing to do with
it. _So run_.

THE THIRD DIRECTION.--Not only thus, but, in the next place, thou must
_strip thyself of those things that may hang upon thee, to the
hindering of thee in the way to the kingdom of heaven_: as
covetousness, pride, lust, or whatever else thy heart may be
inclining unto, which may hinder thee in this heavenly race. Men that
run for a wager, (if they intend to _win_ as well as _run_,) do not
use to encumber themselves, or carry those things about them that may
be a hindrance to them in their running. "Every man that striveth for
the mastery is temperate in all things." That is, he layeth aside
every thing that would be any wise a disadvantage to him; as saith the
apostle, "Let us lay aside every weight, and the sin that doth so
easily beset us; and let us run with patience the race that is set
before us."

It is but a vain thing to talk of going to heaven, if thou let thy
heart be encumbered with those things that would hinder. Would you not
say that such a man would be in danger of losing, though he run, if he
fill his pockets with stones, hang heavy garments on his shoulders,
and great lumpish shoes on his feet? So it is here. Thou talkest of
going to heaven, and yet fillest thy pockets with stones; that is,
fillest thy heart with this world; lettest that hang on thy shoulders
with its profits and pleasures. Alas, alas! thou art widely mistaken.
If thou intendest to win, thou must strip, thou must lay aside every
weight, thou must be temperate in all things. Thou must _so run_.

THE FOURTH DIRECTION.--_Beware of by-paths_. Take heed thou dost not
turn into those lanes which lead out of the way. There are crooked
paths, paths in which men go astray, paths that lead to death and
damnation; but take heed of all those. Some of them are dangerous
because of practice, some because of opinion; but mind them not. Mind
the path before thee; look right before thee; turn neither to the
right hand nor to the left, but let thine eyes look right on, even
right before thee. "Ponder the path of thy feet, and let all thy ways
be established." "Turn not to the right hand nor to the left. Remove
thy foot from evil." This counsel being not so seriously taken as
given, is the reason of that starting from opinion to opinion, reeling
this way and that way, out of this lane into that lane, and so missing
the way to the kingdom.

Though the way to heaven be but one, yet there are many crooked lanes
and by-paths shoot down upon it, as I may say. And again,
notwithstanding the kingdom of heaven be the biggest city, yet usually
those by-paths are most beaten, most travellers go those ways; and
therefore the way to heaven is hard to be found, and as hard to be
kept in, by reason of these. Yet nevertheless, it is in this case as
it was with the harlot of Jericho. She had one scarlet thread tied in
her window, by which her house was known; so it is here. The scarlet
stream of Christ's blood runs throughout the way to the kingdom of
heaven. Therefore mind that: see if thou do find the besprinkling of
the blood of Christ in the way; and if thou do, be of good cheer; thou
art in the right way.

But have a care thou beguile not thyself with a fancy; for then thou
mayst light into any lane or way. But that thou mayst not be mistaken,
consider, though it seem ever so pleasant, yet if thou do not find
that in the very middle of the road there is written with the heart
blood of Christ, that he came into the world to save sinners, and that
we are justified, though we are ungodly, shun that way. For this it is
which the apostle meaneth when he saith, we have "boldness to enter
into the holiest by the blood of Jesus, by a new and living way which
he hath consecrated for us through the vail, that is to say, his
flesh." How easy a matter is it in this our day, for the devil to be
too cunning for poor souls, by calling his by-paths the way to the
kingdom! If such an opinion or fancy be but cried up by one or more,
this inscription being set upon it by the devil, "This is the way of
God," how speedily, greedily, and by heaps, do poor simple souls,
throw away themselves upon it; especially if it be daubed over with a
few external acts of morality, if so good! But this is because men do
not know painted by-paths from the plain way to the kingdom of heaven.
They have not yet learned the true Christ, and what his righteousness
is; neither have they a sense of their own insufficiency; but are
bold, proud, presumptuous, self-conceited. And therefore, take

THE FIFTH DIRECTION.--_Do not thou be too much in looking too high in
thy journey heavenwards_. You know men that run a race do not use to
stare and gaze this way and that; neither do they use to cast up their
eyes too high; lest haply, through their too much gazing with their
eyes after other things, they in the mean time stumble, and catch a
fall. The very same case is this; if thou gaze and stare after every
opinion and way that comes into the world, also if thou be prying
overmuch in God's secret decrees, or let thy heart too much entertain
questions about some nice, foolish curiosities, thou mayst stumble and
fall; as many hundreds in England have done, both in Ranting and
Quakery, to their eternal overthrow, without the marvellous operation
of God's grace be suddenly stretched forth to bring them back again.

Take heed therefore. Follow not that proud, lofty spirit, that,
devil-like, cannot be content with his own station. David was of an
excellent spirit, where he saith, "Lord, my heart is not haughty, nor
mine eyes lofty: neither do I exercise myself in great matters, or in
things too high for me. Surely I have behaved and quieted myself, as a
child that is weaned of his mother: my soul is even as a weaned
child." Do thou _so run_.

THE SIXTH DIRECTION.--Take heed that you _have not an ear open to
every one that calleth after you, as you are in your journey_. Men
that run, you know, if any do call after them, saying, 'I would speak
with you,' or, 'Go not too fast, and you shall have my company with
you,'--if they run for some great matter, they use to say, 'Alas! I
cannot stay, I am in haste; pray, talk not to me now; neither can I
stay for you; I am running for a wager: if I win, I am made; if I
lose, I am undone; and therefore hinder me not.' Thus wise are men,
when they run for corruptible things; and thus shouldst thou do. And
thou hast more cause to do so than they, forasmuch as they run but for
things that last not, but thou for an incorruptible glory. I give thee
notice of this betimes, knowing that thou shalt have enough call after
thee, even the devil, sin, this world, vain company, pleasures,
profits, esteem among men, ease, pomp, pride, together with an
innumerable company of such companions; one crying, 'Stay for me;' the
other saying, 'Do not leave me behind;' a third saying, 'And take me
along with you.' 'What! will you go,' saith the devil, 'without your
sins, pleasures and profits? Are you so hasty? Can you not stay and
take these along with you? Will you leave your friends and companions
behind you? Can you not do as your neighbors do--carry the world, sin,
lust, pleasure, profit, esteem among men, along with you?'--Have a
care thou do not let thine ear now be open to the tempting, enticing,
alluring, and soul-entangling flatteries of such sink-souls as these
are. "My son," saith Solomon, "if sinners entice thee, consent thou
not."

You know what it cost the young man whom Solomon speaks of, (in the
7th of Proverbs,) that was enticed by a harlot. With her much fair
speech she won him, and caused him to yield; with the flattering of
her lips she forced him, till he went after her, as an ox to the
slaughter, as a fool to the correction of the stocks; even so far till
the dart struck through his liver, and he knew not that it was for his
life. "Hearken unto me, now, therefore," saith he, "O ye children, and
attend to the words of my mouth: let not thine heart decline to her
ways, go not astray in her paths; for she hath cast down many wounded;
yea, many strong men have been slain (that is, kept out of heaven) by
her. Her house is the way to hell, going down to the chambers of
death." Soul, take this counsel, and say, 'Satan, sin, lust, pleasure,
profit, pride, friends, companions, and every thing else,--let me
alone, stand off, come not nigh me; for I am running for heaven, for
my soul, for God, for Christ--from hell and everlasting damnation! If
I win, I win all; and if I lose, I lose all! Let me alone for I will
not hear.' _So run_.

THE SEVENTH DIRECTION.--In the next place, _be not daunted, though
thou meetest with ever so many discouragements in thy journey
thither_. That man that is resolved for heaven, if Satan cannot win
him by flatteries, he will endeavor to weaken him by discouragements,
saying, 'Thou art a sinner,' 'thou hast broken God's law,' 'thou art
not elected,' 'thou comest too late,' 'the day of grace is past,' 'God
doth not care for thee,' 'thy heart is naught,' 'thou art lazy,' with
a hundred other discouraging suggestions. And thus it was with David,
where he saith, "I had fainted, unless I had believed to see the
goodness of the Lord, in the land of the living." As if he should say,
'The devil did so rage, and my heart was so base, that had I judged
according to my own sense and feeling, I had been absolutely
distracted. But I trusted to Christ in the promise, and looked that
God would be as good as his promise, in having mercy upon me, an
unworthy sinner; and this is that which encouraged me, and kept me
from fainting.'

And thus must thou do when Satan, or the law, or thy conscience, do go
about to dishearten thee, either by the greatness of thy sins, the
wickedness of thy heart, the tediousness of the way, the loss of
outward enjoyments, the hatred that thou wilt procure from the world
or the like; then thou must encourage thyself with the freeness of the
promises, the tender-heartedness of Christ, the merits of his blood,
the freeness of his invitations to come in, the greatness of the sin
of others that have been pardoned; and that the same God, through the
same Christ, holdeth forth the same grace as free as ever. If these be
not thy meditations, thou wilt draw very heavily in the way to heaven
if thou do not give up all for lost, and so knock off from following
any farther. Therefore, I say, take heart in thy journey, and say to
them that seek thy destruction, "Rejoice not against me, O mine enemy:
when I fall, I shall arise; when I sit in darkness, the Lord shall be
a light unto me."

THE EIGHTH DIRECTION.--_Take heed of being offended at the cross that
thou must go by, before thou come to heaven_. You must understand (as
I have already touched) that there is no man that goeth to heaven but
he must go by the cross. The cross is the standing way-mark, by which
all they that go to glory must pass.

"We must through much tribulation enter into the kingdom of God."
"Yea, and all that will live godly in Christ Jesus shall suffer
persecution." If thou art in thy way to the kingdom, my life for
thine, thou wilt come at the cross shortly. The Lord grant thou dost
not shrink at it, so as to turn thee back again. "If any man will
come after me," saith Christ, "let him deny himself, and take up his
cross daily, and follow me." The Cross! it stands, and hath stood,
from the beginning, as a way-mark to the kingdom of heaven. You know
if one ask you the way to such and such a place, you, for the better
direction, do not only say, 'this is the way,' but then also say, 'You
must go by such a gate, by such a stile, such a bush, tree, bridge,'
or such like. Why, so it is here. Art thou enquiring the way to
heaven? Why, I tell thee, CHRIST IS THE WAY; into him thou must get,
even into his righteousness, to be justified. And if thou art in him,
thou wilt presently see the cross. Thou must go close by it; thou must
touch it; nay thou must take it up, or else thou wilt quickly go out
of the way that leads to heaven, and turn up some of those crooked
lanes that lead down to the chambers of death.

Now thou mayst 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. In patience. 6.
In 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 stretcheth 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 a deadly sin, as the open breach of the law! I say, to
do this indeed 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) my own righteousness." That is the first.

2. In the doctrine of _mortification_ 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 sticks 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 of all those prayers, sighs,
watchings? What need we be so backward to 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 mean else
all those delays and put-offs, saying, 'Stay a little longer; I am
loath to leave my sins while I am so young, and in health?' Again,
what is the reason else that others do it so by the halves, coldly,
and seldom; notwithstanding they are convinced over and over, and
over, nay, and also promise to amend; and yet all is in vain? I will
assure you, to cut off right hands, and 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, "because he had another
spirit with him, and hath followed me fully," (followed me always: he
hath continually followed me,) "him will I bring into the land."
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, they were 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. Oh! but to hold out for a hundred, for a
thousand, for ten thousand miles! That man that doth this, 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
encumbrances, that make his journey so much the more painful.

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 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, have been beat out of wind,--they have taken up their
lodging and rest before they have got half-way to heaven, some in
this, 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 they cannot hold out--'I can go no farther.'

And so likewise of the other three, namely, 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." Again, "We then that are strong
ought to bear the infirmities of the weak, and not to please
ourselves."

But how froward, how hasty, how peevish, and self-resolved are the
generality of professors at this day! Alas! 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. I tell you all
these things are cross to flesh and blood; and that man that hath a
watchful eye over the flesh, and also some considerable measure of
strength against it, shall find his heart in these things like unto a
starting horse, that is rid without a curbing bridle, ready to start
at every thing that is offensive to him; yea, and ready to run away
too, do what the rider can.

It is the cross which keepeth back 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 at the cross 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 is
approaching, turn aside to the left hand, or to the right hand, and so
think to get to heaven another way. But they will be deceived. "For
all that will live godly in Christ Jesus, shall," mark it, "_shall_
suffer persecution." 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 at quiet? Did you never read that the Dragon
persecuted the woman? and that Christ saith, "In the world ye shall
have tribulation."

THE NINTH DIRECTION.--_Beg of God that he would do these two things
for thee_: First, enlighten thine understanding: and secondly, inflame
thy will. If these two be but effectually done, there is no fear but
what thou wilt go safe to heaven.

One of the great reasons why men and women do so little regard the
other world, is, because they see so little of it. And the reason why
they see so little of it, is, because they have their understanding
darkened. And therefore, saith Paul, Do not you, believers walk as do
other Gentiles, even "in the vanity of their minds; having their
understandings darkened; being alienated from the life of God, through
the ignorance (or foolishness) that is in them, because of the
blindness of their heart." 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, feared not the wrath of the king, but chose rather to
suffer afflictions 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 accounted worthy so
much as to suffer for Christ, with the poor, despised saints; and
that was because he saw him who is invisible, and had respect unto the
recompense of reward. 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; and that they might be able to
comprehend with all saints, what is the breadth, and length, and
depth, and height, and know the love of Christ, which passeth
knowledge.

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 you 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." If there be ever such a rare jewel lying
just in a man's way, yet if he see 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 ever so much, and thou hast ever so much
need of it, yet if thou see it not, that is, have not thy
understanding opened or enlightened to see, thou wilt not regard at
all. Therefore cry to the Lord for enlightening grace, and say, 'Lord,
open my blind eyes; Lord, take the veil 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's sake.' This is the first thing. The
second is,

THE TENTH DIRECTION.--_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 only to be
bound, but also to die at Jerusalem for the name of the Lord Jesus."
His will was inflamed by 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 use to
say of such, '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 a race hither. A man that is resolved, and hath his
will fixed, saith, '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.' So Job, "Though he
slay me, yet will I trust in him." So Jacob, "I will not let thee go,
except thou bless me." 'I will, I will, I will!' O this blessed
inflamed will for heaven! What is like it? 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, being willing and resolved for heaven, what
could stop them? Could fire and faggot, sword or halter, stinking
dungeons, whips, bears, bulls, lions, cruel rackings, stoning,
starving, nakedness? In all these things they were more than
conquerors, through him that loved them; 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, 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, till I am got a little
afore-hand 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 burnt flax.

I tell you the will is all; that is one of the chief things which
turns the wheel either backwards 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 is
for making his a willing people to serve him; and the devil 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." "How often would I have
gathered you as a hen doth her chickens; but _ye would not_." The
devil had possessed their wills and so long 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; (for 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." Get thy will tipt 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 sound
there, thou wilt run hobbling and halting all the way thou runnest,
and also to be sure thou wilt fall short at 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 on it. 3.
Then strip, and lay aside every thing that would hinder. 4. Beware of
by-paths. 5. Cry hard to God for an enlightened heart, and a willing
mind;--and God give thee a prosperous journey!




CHAPTER III.

MOTIVES TO PURSUE THIS HEAVENLY COURSE.


Yet before I do quite take my leave of thee, let me give thee a few
motives to take 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 journey.

THE FIRST MOTIVE.--Consider 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 shalt 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 endeavor thy hurt.
But contrariwise, and if thou lose, then thy loss is heaven, glory,
God, Christ, ease, peace, and whatever else 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, follow 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 heaven's gates, 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, lieth
chiefly in either of these two things: 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 prize
and the worth of it. And therefore, that thou mayst not do the like,

1. 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 any
thing!--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 augers, their bodies broiled on gridirons, their
tongues cut out of their mouths, to be boiled in cauldrons, thrown to
the wild beasts, burned at the stake, 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." O this word, ETERNAL! it was that made them
so firm, that when they might have had deliverance, they would not
accept it, for they knew that in the world to come they should have a
better resurrection.

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 have got thither. Thither, went scrubbed beggarly Lazarus, &c.
Nay, it is prepared for the poor. "Hearken, my beloved brethren,"
saith James; that is, take notice of it, "Hath not God chosen the poor
of this world, rich in faith, and heirs of the kingdom?" Therefore,
take heart, and run, man.

THE SIXTH MOTIVE.--Think much of them that are gone before. First, How
really they go into the kingdom. Secondly, How safe they are 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 make them welcome?
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! Oh! if he were 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 stop 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,
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
sinful lusts, follow after righteousness, love the Lord Jesus, devote
thyself to his fear;--I'll warrant thee he will give thee a goodly
recompense.' Reader, what sayest 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, 'Oh! but I am feeble,' 'I am
lame, &c.' Well, but Christ hath a bosom: consider, therefore, that
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." This is the way that
fathers take to encourage their children; saying, Run, sweet babe,
until thou art weary, and then I will take thee up and carry thee. "He
will gather his lambs with his arms, 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
like eagles; they shall run, and not be weary; and they shall walk,
and not faint." What shall I say besides, that hath not 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 satisfaction and of the duration of all these? Verily to
describe them to the height is a work too hard for me to do.




CHAPTER IV.

APPLICATION OF THE POINT.


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.

THE FIRST USE.--You see here, that he that will go to heaven must
_run_ for it; yea, and not only run, but "_so_ run;" that is, as I
have said, run earnestly, run continually, strip off every thing that
would hinder in his race with the rest. Well then do you so run.

1. And now let us examine a little. 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 run for heaven, as thou sayest thou dost, even to lose that
too. Oh! this is the misery of most men, to persuade themselves that
they run right, when they have never 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 out of thy sins and
righteousness, 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? 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 the jostles, all the rubs,
over all the stumbling blocks, over all the snares, from all the
entanglements that the devil, sin, the world, and their own hearts,
lay before them; I tell thee, if thou art going 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."

THE SECOND USE.--If so, then in the next place, What will become of
them that are grown weary before they are got half way 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 gave a fair step for a sudden: he steps almost
into the body of Christ in less than half an hour. "Thou," saith he to
Paul, "hast almost persuaded me to be a Christian." Ah! but it was but
_almost_; and so he had as good have been never a whit; he stept fair
indeed, but yet he stopt short; he was hot while he was at it, but he
was quickly out of wind. O this but "almost!" I tell you this but
"almost," lost him his 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
bitterness of their souls, saying, 'Almost a Christian! I was almost
got into 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. Oh! that I should be almost to
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 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? Oh! "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." 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, 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. Oh, sad! What a doom they will have, who were
almost at heaven-gates, and then run back again! "If any draw back,"
saith Christ, "my soul shall have no pleasure in him." Again, "No man
having put his hand to the plough," (that is, set forward in ways of
God,) "and looking back, (turning back again,) is fit for the kingdom
of heaven." 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 briers and thorns, are rejected, being nigh unto cursing; whose end
is to be burned.

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 reject and turn their back upon so great a
salvation? 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? Oh! 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 like to those men's
sufferings 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, are both of one
mind; the one will not stir, because he loveth his sins, and the
things of this world; the other 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."

THE FIFTH USE.--Again, here you may see, in the next place, that if
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, that, there be
those that have run ten years to thy one, nay, twenty to five, and yet
if thou talk with them, sometimes they will say, they doubt but 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 part
speedily with all, with every thing that is a hindrance to thee in thy
journey, and run; yea, and so run that thou mayst 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
hindermost, I say, strive to outrun them that are before you; and to
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 hindermost to
endeavor 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 they are 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 "afterward came the other
(the foolish) virgins, saying, Lord, Lord, open to us. But he answered
and said, Depart, I know you not." 'Depart, lazy professors! slothful
professors!'

Oh! methinks the word of God is so plain for the overthrow of your
lazy professors, that it is to be wondered men do not take 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; it made Esau weep with an exceeding
loud and bitter cry; 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 should'st
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 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 thou shalt be
instrumental to 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 to 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 hindered?' For
that saying will be eminently fulfilled on them that through their
own idleness do keep themselves out of heaven, and by giving 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 who runs laziest, if he
should see a man running for a temporal life, who should so much
neglect his own well-being in this world, as to venture, when he is
running for his life, to pick up, here and there, a lock of wool that
hangeth by the wayside, or to step, now and then, aside out of the way
to gather up a straw or two, or any rotten stick; I say, if he should
do this when he is 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 flagging 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 farther
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, endure the cross, despise the shame, and is now set down
at the right hand of God. I say, look to no man to learn of him, any
farther than he followeth Christ. "Be ye followers of me," saith Paul,
"even as I am of Christ." Though _he_ was an eminent man, yet his
exhortation was, that none should follow him any farther than he
followed Christ.

PROVOCATION.--Now that you may be provoked to run with the foremost,
take notice of this. When Lot and his wife were running from cursed
Sodom to the mountains, to save their lives, it is said, that his wife
looked back from behind him, and she became a pillar of salt. And yet
you see that neither her practice, nor the judgment of God that fell
upon her for the same, would cause Lot to look behind him. I have
sometimes wondered at Lot in this particular. His wife looked behind
her and died immediately; but let what would become of her, Lot would
not so much as look behind him to see her. We do not read that he did
so much as once look where she was, or what was become of her. His
heart was indeed upon his journey, and well it might be. There was the
mountain before him, and the fire and brimstone behind him! His life
lay at stake, and he had lost it if he had but looked behind him. Do
thou so run: and in thy race remember Lot's wife, and remember her
doom; and remember for what that doom did overtake her; and remember
that God made her an example for all lazy runners, to the end of the
world; and take heed thou fall not after the same example! But if this
will not provoke thee,

Consider thus, 1. Thy soul, is thy own soul, that is either to be
saved or lost. Thou shalt not lose my soul by thy laziness; it is thy
own soul, thy own ease, thy own peace, thy own advantage or
disadvantage. If it were my own 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?" God's people wish well to the
soul of others, and wilt not thou 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, to have more wit than thyself? It may be the
servants of some men, as the horsekeeper, ploughman, scullion, &c, are
more looking after heaven than their masters. I am apt to think
sometimes, that more servants than masters, that more tenants than
landlords, will inherit the kingdom of heaven. But is not this a shame
for them that are such? I am persuaded you scorn that your servants
should say that they are wiser than you in the things of the world;
and yet I am bold to say, that many of them are wiser than you in the
things of the world to come, which are of greater concernment.

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 in my book, called
Sighs from Hell, or, The Groans of a Lost Soul, which I wish thee to
read seriously over,[A]) 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 betimes; get into the way, run apace,
and hold out to the end; and the Lord give thee a prosperous journey!

FAREWELL.


[Footnote A: This book will be found in the volume of Bunyan's
AWAKENING WORKS, published by this Society.]




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