Acacia John Bunyan - Online Library

Heavenly Footman

O R,
A description of the man that gets to Heaven; together with the way
he runs in, the marks he goes by; also, some
how to run so as to obtain.With an epistle to all the
slothful and careless people.

By J O H N.B U N Y A N.


Edited by George Offor.


About forty years ago a gentleman, in whose company I had commenced my pilgrimage,and who had joined me in communion with a Baptist church, about four years previously,came to my house one Monday morning, greatly delighted with the sermon which ourpastor had preached on the previous day, while I was engaged in superintending theSunday school. It had caused a very remarkable sensation, which, if properly followedup, bid fair to occasion an extraordinary revival of religion in the neighbourhood.He, with the deacons, had begged of our minister to fill up his outline, and preparethe sermon for publication, to which he had consented. He wished to ascertain fromme, as a publisher, the expense of printing five thousand copies, being sure thatthe sale of it would be unprecedented, not only throughout the kingdom, but as faras the English language was spoken. In about a week, the copy fairly written wasleft with me. The text was Hebrews 12:1, Let us run with patience the race that isset before us. After the introduction that all men desire heaven, but all do notrun for it, the word run was explained as a flying, pressing, persevering. Then sevenreasons, and nine directions, were followed by nine motives and nine uses. This,and the striking ideas and language of the sermon, brought Bunyan to my recollection,and, on comparison, it proved to be the Heavenly Footman, with very slight alterations.Having then very recently purchased a neat edition of the book, at a very low price,my inquiry was, whether they would not prefer having the book in it's genuine state,especially as it was ready for delivery. I need not add, that all thoughts of circulatingthe sermon was at once abandoned. In conversation with my excellent pastor, who afterwardsfor many years bore the honour of a D.D., he acknowledge his obligation to me fordetecting the plagiarism before the sermon was published, and explained to me that,when very young, he had read Bunyan's Heavenly Footman with intense interest, andmade a full analysis of it, in the shape of notes, which, having committed to memory,he preached to a very delighted and deeply impressed congregation; that after a lapseof many years, looking over the outlines of his early sermons, he was struck withit, and believing it to be his own composition, had again used it with such extraordinarysuccess, as led his deacons and members to request him to print it. Doubtless Bunyanbeing dead has often similarly spoken, may his voice never be lost in silence orbe forgotten.

The title of Heavenly Footman was probably suggested by the words of the prophetJeremiah, If thou hast run with the footmen, and they have wearied thee, then howcanst thou contend with horses? And in the land of peace thou trustedst, then howwilt thou do in the swelling of Jordan? (12:5), and Let us run with patience therace that is set before us (Heb 12:1). The word footman does not refer to that classof servants who are badged and dressed in livery to gratify the pride of their masters,nor to that description of foot-soldiers or infantry, whose business is designatedby the blood-stained colour of their clothes. But it refers to those who are travellingon foot to a distant country, engaged on a pilgrimage from earth to heaven. It isworthy of remark, that the whole of the children of God, of every age and clime,class and kindred, the richest and the poorest, all are upon terms of perfect equalityin running the race set before them. No wealth, nor grade, can procure a horse tocarry them, or a carriage to ride in; all must run on foot. The only carriage forthe foot-sore, weary pilgrim is the bosom of Christ; he carries the lambs in hisbosom, and there is room enough for all; the poorest labourer and the noblest aristocratmeet there upon a level with each other; there is no first class for the rich, andparliamentary train for the poor. It is all first class. In the varied adventuresof Christian and his associates, and of Christiana, her children, and her lovelyfriend Mercy, they never ride. The little one is led by the hand up the steep andrough hill Difficulty, but his own feet carry him throughout the wearisome road.The only carriage was the fiery chariot which carried the soul of the martyred Faithfulto the Celestial City; there is no riding to heaven while in the body. Wealth mayprocure many pleasures to clog the soul in it's journey. It may purchase indulgencies;it may incline some disciples to look at sinful imperfections through the wrong endof the telescope; it may purchase prayers, but devotional exercises, bought by gold,will freeze the soul. It is the poor disciple that receives the faithful admonitionsof his equally poor fellow-saints. The rich have more ceremony, while the labourerenjoys more richly, more free from restraint, the warm outpourings of a devotionalspirit. Still there is nothing to prevent the greatest nobleman or monarch from runningto heaven in company with the disciples of our lowly Master. If he refuses this roadand this company, he must pursue his downward course to destruction.

The order in which the allegorical works of Bunyan were written, very naturally suggestitself from his own narratives, and from the dates of their publication. It was thus,while suffering his tedious and dangerous imprisonment for Christ's sake, he wasled to write an account of the dealings of God with his soul, which work he publishedin 1666, under the title of Grace Abounding to the Chief of Sinners. While engagedin writing this remarkable narrative, the almost unbounded allegorical powers ofhis mind were brought into exercise

And thus it was: I writing of the way
And race of saints, in this our gospel-day,
Fell suddenly into an allegory
About their journey, and the way to glory.

Having finished his Grace Abounding, he allowed his fertile imagination it's fullscope, and again wrote the result of his experience in the form of an allegoricalnarrative, called the Pilgrim's Progress from this World to that which is to Come.At first the thoughts pressed upon him as fast as he could write them, yet he says

I did not think
To show to all the world my pen and ink
In such a mode.

And it was several years before he ventured to publish his beautiful allegory. Hewas released from prison in 1672, having been chosen in the previous year to be thepastor, or ministering elder of the church at Bedford. His time was then much occupiedin re-organizing the church, after years of tempest and fiery persecution. At length,having overcome his own and his friends reluctance to publish so solemn a work onthe conversion of a sinner and his way to heaven, in the form of an allegory, thePilgrim's Progress was printed in 1678. The wonderful popularity of this book, andthe great good it produced, led him again to turn his Grace Abounding into a differentform of narrative, in the more profound allegory of the Holy War; this was publishedin 1682, and in two years afterwards he completed the Pilgrim by a delightful secondpart. His long incarceration, followed by sudden and great activity, probably broughtdown his robust constitution; and as the end of his course drew nigh, he was doublydiligent, for in 1688, before his death-day, which was in August, he published siximportant treatises, and had prepared fourteen or fifteen others for the press. Amongthese were his final and almost dying instructions to the pilgrim, under the titleof The Heavenly Footman, the man whom he describes in the poetical apology to thePilgrim's Progress, as he that

Runs and runs,
Till he unto the gate of glory comes.

This treatise sheds a lustre over the latter days of our immortal allegorist. Itis evidently the production of a mind expanded and chastened with the rich experienceof sanctified age. In it we are reminded of those important directions to heavenlyfootmen, contained in his most admired books. Is there a Slough of Despond to bepassed, and a hill Difficulty to be overcome? Here the footman is reminded of manya dirty step, many a high hill, a long and tedious journey through a vast howlingwilderness; but he is encouraged, the land of promise is at the end of the way. Mustthe man that would win eternal glory draw his sword, put on his helmet, and fighthis way into the temple, the heavenly footman must press, crowd, and thrust throughall that stand between heaven and his soul. Did Ignorance, who perished from theway, say to the pilgrims, You go so fast, I must stay awhile behind? He who runsto heaven is told that the heavy-heeled, lazy, wanton, and foolish professor willnot attain the prize. The wicket-gate, at the head of the way, is all-important;none can get to heaven unless they enter by Christ, the door and way, so the footmanis reminded that it matters not how fast he runs, he can never attain the prize,if he is in the wrong road. Did the pilgrims so severely suffer from entering uponByepath-meadow, and even after that bitter experience were they again misled intoa bye path, by a black man clothed in white raiment? Our footman is warned. Bewarethen of bye and crooked paths that lead to death and damnation; the way to heavenis one, still there are many well-beaten bye paths that butt or shoot down upon it,and which lead to destruction. To prevent vain and foolish company from calling youout of the path, or from loitering in it, say, I am in haste, I am running for aprize; if I win I am made, I win ALL; if I lose I lose all, and am undone. So itwas with Faithful when even Christian, who saw him before, cried Ho ho, so ho. Faithfulanswered, No, I am upon my life, the avenger of blood is behind me. In the same waythe pilgrims refused the invitations of Demas with his silver mine. No, says theheavenly footman, I am running for heaven, for my soul, for God, for Christ, fromhell and everlasting damnation. Did the poor pilgrims go grunting, puffing, and sighing,one tumbleth over a bush, another sticks fast in the dirt, one cries out, I am down,and another, Ho! where are you? Pilgrims Progress. So the footman is told that hewill meet with cross, pain, and wearisomeness to the flesh, with briars and quagmires,and other encumbrances, through all which he must persevere. Did Formalist and Hypocriteturn off into bye ways at the foot of the hill Difficulty, and miserably perish?Did Mistrust and Timorous run back for fear of the persecuting lions, Church andState? So the man that runs for heaven is cautioned. Some when they come at the crosscan go no further, but back again to their sins they go, stumble and break theirnecks, or turn aside to the left or to the right, and perish. Be not ready to halt,nor run hobbling and halting, but, like my Lord Will-be-will in the Holy War, whenfighting against Diabolus, get thy will tipt with heavenly grace, and go full speedfor heaven. These quotations tend to prove that this invaluable treatise is a summaryof the guide books which Bunyan had before written. It was doubtless one of the lastproductions of his prolific pen.

Two passages in the Heavenly Footman appear to favour the idea, that a period inlife is, in some cases, fixed, beyond which there is no repentance; thus in a solemnwarning against procrastination he says, Dost thou know whether the day of gracewill last a week longer or no? For the day of grace is past with some before theirlife is ended; and sometimes sinners have not heaven gates open to them so long asthey suppose; and if they be once shut against a man, they are so heavy that allthe men in the world, nor all the angels in heaven, can open them. Francis Spiracan tell thee what it is to stay till the gate of mercy be quite shut. It becomesan interesting inquiry as to who Bunyan means by the some of whom he says, that theday of grace is past before their life is ended. This cannot refer to those who,neglecting the Saviour, are in a perishing condition. No minister felt a more ardentdesire to rouse them to a sense of their danger and to guard them against despairthan John Bunyan. In his Jerusalem Sinner Saved he thus argues Why despair? thouart yet in the land of the living. It is a sin to begin to despair before one setshis foot over the threshold of hell gates. What, despair of bread in a land thatis full of corn? Despair of mercy when our God is full of mercy, thou scrupulousfool; despair when we have a redeeming Christ alive. Let them despair that dwellwhere there is no God, and that are confined to those chambers of death which canbe reached by no redemption. In Bunyan's Come and Welcome, he proves that it wouldbe high blasphemy and damnable wickedness to imagine that Christ would cast out anythat come to God by him. He cannot mean the backslider, for Bunyan was such. Davidalso, to an awful extent, and Peter to the denial of his Lord. No, he may mean thosewho, while neglecting the Saviour, are overtaken by madness, or more probably tosuch as Judas, Spira, and others who sell their Master, or renounce him. If a manabandons the Saviour, there is no other name under heaven whereby he can be saved;there remaineth no more sacrifice for sin; he is a despiser of God's way of salvation,and tramples under foot the Son of God. While such a career continues, fiery indignationmust be his wretched destiny. They who contemn the heavenly gift the Holy Ghost,the word of God, the powers of the world to come, if they persevere unto death insuch sentiments, the day of grace is past. There have been some who, like Esau, havingsold their birthright, sought repentance even with tears, but found it not, theysought it not in God's appointed way. All hope depends upon such sinners coming untoChrist, humbled and broken-hearted. He is willing, He is able to save even then tothe uttermost, but they will not. He has promised, and will perform his word, himthat cometh to me I will in no wise cast out. The volume of inspiration is crownedat it's close with the same cheering encouragement, And the Spirit and the bridesay, Come. And let him that is athirst come. And WHOSOEVER WILL, let him take thewater of life freely. I cannot imagine that any man would have sung with greaterpleasure than Bunyan that hymn of Dr. Watts

Life is the time to serve the Lord,
The time to insure the great reward;
And while the lamp holds out to burn,
The vilest sinner may return.

They only who reject the counsel and mercy of God, shut heavens gates against theirown souls, and rush upon Jehovah's buckler like Judas, or Spira, or like one of Bunyan'searly friends, John Childs, who apostatized for fear of persecution, and perishedby his own hand. To such only the day of grace is past; they have set themselvesin the scorner's seat, from which they will be hurled into unutterable wretchedness.

Bunyan well knew that idleness engenders poverty and crime, and is the parent ofevery evil; and he exhorts his runner to the greatest diligence, not to fool awayhis soul in slothfulness, which induces carelessness, until the sinner is remediless.Our first care is to get into the right way, and then so to run that the devil, whois light of foot, may not overtake and trip us up. Running to heaven does not preventthe true, the real enjoyment of earthly blessings, but sanctifies and heightens them.The great impetus in our course is love to the prize, to Christ, to heaven; havingour affections set upon things above. Looking unto Jesus. His righteousness imputedunto us by the shedding of his blood, marks all the road, and while we keep thatin sight we cannot err. In all earthly things we anticipate too much, but in theglories of heaven, our anticipations are feeble indeed, compared with eternal realities.Could the saints in glory impart to us a sense of their indescribable happiness,with what activity and perseverance we should run. The case of Lot, when flying fromdestruction, is put by Bunyan with peculiar force, he dared not to look back evento see what had become of his wife, lest death should overtake his own soul. O, myreader, may we be stimulated so to run as to obtain that crown of glory which isimperishable, immortal, and eternal.

Charles Doe, one of Bunyan's personal friends, having purchased the copyright ofthis work, kept it for some years, in hope of publishing it with other treatises,as a second folio volume, to complete his works; but failing in this object, he printedit separately in 1698, and appended an interesting list of Bunyan's works, with thirtycogent reasons why these invaluable labours should be preserved and handed down,to bless succeeding ages.

An earnest desire to preserve, in their perfect integrity, all the treatises as theywere originally published, will induce me, at the end of the works, to reprint thoseinteresting additions.




Solomon saith, that The desire of the slothful killeth him; and if so, what willslothfulness itself do to those that entertain it? (Prov 21:25). The proverb is,He that sleepeth in harvest is a son that causeth shame (Prov 10:5). And this I darebe bold to say, no greater shame can befall a man, than to see that he hath fooledaway his soul, and sinned away eternal life. And I am sure this is the next way todo it; namely, to be slothful; slothful, I say, in the work of salvation. The vineyardof the slothful man, in reference to the things of this life, is not fuller of briars,nettles, and stinking weeds, than he that is slothful for heaven, hath his heartfull of heart-choaking and soul-damning sin.

Slothfulness hath these two evils: First, To neglect the time in which it shouldbe getting of heaven; and by that means doth, in the Second place, bring in untimelyrepentance. I will warrant you, that he who shall lose his soul in this world throughslothfulness, will have no cause to be glad thereat when he comes to hell.

Slothfulness is usually accompanied with carelessness, and carelessness is for themost part begotten by senselessness; and senselessness doth again put fresh strengthinto slothfulness, and by this means the soul is left remediless.

Slothfulness shutteth out Christ; slothfulness shameth the soul (Cant 5:2-4; Prov13:4).

Slothfulness, it is condemned even by the feeblest of all the creatures. Go to theant, thou sluggard, consider her ways and be wise (Prov 6:6). The sluggard will notplow by reason of the cold (20:4); that is, he will not break up the fallow groundof his heart, because there must be some pains taken by him that will do it; thereforeshall he beg in harvest, that is, when the saints of God shall have their gloriousheaven 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 25:10-12.

If you would know a sluggard in the things of heaven, compare him with one that isslothful in the things of this world. As, 1. He that is slothful is loth to set aboutthe work he should follow: so is he that is slothful for heaven. 2. He that is slothfulis one that is willing to make delays: so is he that is slothful for heaven. 3. Hethat is a sluggard, any small matter that cometh in between, he will make it a sufficientexcuse to keep him off from plying his work: so it is also with him that is slothfulfor heaven. 4. He that is slothful doth his work by the halves; and so it is withhim that is slothful for heaven. He may almost, but he shall never altogether obtainperfection of deliverance from hell; he may almost, but he shall never, without hemend, be altogether a saint. 5. They that are slothful, do usually lose the seasonin which things are to be done: and thus it is also with them that are slothful forheaven, they miss the season of grace. And therefore, 6. They that are slothful haveseldom or never good fruit: so also it will be with the soul-sluggard. 7. They thatare slothful they are chid for the same: so also will Christ deal with those thatare not active for him. Thou wicked or slothful servant, out of thine own mouth willI judge thee; thou saidst I was thus, and thus, wherefore then gavest not thou mymoney to the bank? &c. (Luke 19:22). Take the unprofitable servant, and casthim into utter darkness, where shall be weeping and gnashing of teeth (Matt 25:26-30).

WHAT SHALL I SAY? Time runs; and will you be slothful? Much of your lives are past;and will you be slothful? Your souls are worth a thousand worlds; and will you beslothful? The day of death and judgment is at the door; and will you be slothful?The curse of God hangs over your heads; and will you be slothful? Besides, the devilsare earnest, laborious, and seek by all means every day, by every sin, to keep youout of heaven, and hinder you of salvation; and will you be slothful? Also your neighboursare diligent for things that will perish; and will you be slothful for things thatwill endure for ever? Would you be willing to be damned for slothfulness? Would yoube willing the angels of God should neglect to fetch your souls away to heaven whenyou lie a-dying, and the devils stand by ready to scramble for them?[1] Was Christslothful in the work of your redemption? Are his ministers slothful in tenderingthis unto you? And, lastly, If all this will not move, I tell you God will not beslothful or negligent to damn you, whose damnation now of a long time slumberethnot, nor the devils will not neglect to fetch thee, nor hell neglect to shut it'smouth upon thee.

Sluggard, art thou asleep still? art thou resolved to sleep the sleep of death? Wiltneither tidings from heaven or hell awake thee? Wilt thou say still, Yet a littlesleep, a little slumber, and a little folding of the hands to sleep? (Prov 6:10).Wilt thou yet turn thyself in thy sloth, as the door is turned upon the hinges? Othat I was one that was skillful in lamentation, and had but a yearning heart towardsthee, how would I pity thee! How would I bemoan thee! O that I could with Jeremiahlet 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 buta 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! O this cutting EVER! Whata soul-amazing word will that be, which saith, Depart from me, ye cursed, into EVERLASTINGfire! &c.[2]

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

Answ. And if thou dost, thou wilt run into the bosom of Christ and of God, and thenwhat harm will that do thee?

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

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

Object. But if I run this way, then I shall be hated, and lose the love of my friendsand relations, and of those that I expect benefit from, or have reliance on, andI shall be mocked of all my neighbours.

Answ. And if thou dost not, thou art sure to lose the love and favour of God andChrist, the benefit of heaven and glory, and be mocked of God for thy folly, I alsowill laugh at your calamity; I will mock when your fear cometh; and if thou wouldstnot be hated and mocked, then take heed thou by thy folly dost not procure the displeasureand mockings of the great God; for his mocks and hatred will be terrible, becausethey will fall upon thee in terrible times, even when tribulation and anguish takethhold on thee; which will be when death and judgment comes, when all the men in theearth, and all the angels in heaven, cannot help thee (Prov 1:26-28).

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

Answ. 1. Hast thou any lease of thy life? Did ever God tell thee thou shalt livehalf a year, or two months longer? nay, it may be thou mayst not live so long. Andtherefore, 2. Wilt thou be so sottish and unwise, as to venture thy soul upon a littleuncertain time? 3. Dost thou know whether the day of grace will last a week longeror no? For the day of grace is past with some before their life is ended: and ifit should be so with thee, wouldst thou not say, O that I had begun to run beforethe day of grace had been past, and the gates of heaven shut against me. But, 4.If thou shouldst see any of thy neighbours neglect the making sure of either houseor 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 beproffered to them again, or no: I say, Wouldst thou not then call them fools? Andif so, then dost thou think that thou art a wise man to let thy immortal soul hangover 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, beslothful no longer; set foot, and heart, and all into the way of God, and run, thecrown is at the end of the race; there also standeth the loving fore-runner, evenJesus, who hath prepared heavenly provision to make thy soul welcome, and he willgive it thee with a willinger heart than ever thou canst desire it of him. O thereforedo not delay the time any longer, but put into practice the words of the men of Danto their brethren, after they had seen the goodness of the land of Canaan: Arise,say they, &c., for we have seen the land, and behold it is very good; and areye still, or do you forbear running? Be not slothful to go, and to enter to possessthe land (Judg 18:9). Farewell.

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



So run, that ye may obtain.1 Corinthians 9:24.

Heaven and happiness is that which every one desireth, insomuch that wicked Balaamcould say, Let me die the death of the righteous, and let my last end be like his(Num 23:10). Yet for all this, there are but very few that do obtain that ever-to-be-desiredglory, insomuch that many eminent professors drop short of a welcome from God intohis 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, whichif taken, would be for their help and advantage. First, Not to be wicked, and sitstill, and wish for heaven; but TO RUN for it. Second, Not to content themselveswith every kind of running; but, saith he, So RUN, that ye may obtain. As if he shouldsay, Some, because they would not lose their souls, they begin to run betimes (Eccl12:1), they run apace, they run with patience (Heb 12:1), they run the right way(Matt 14:26). Do you so run? Some run from both father and mother, friends and companions,and thus, 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 (1 Cor 4:13; 2Cor 6). Do you so run? So run that ye may obtain.

These words, they are taken from men's running for a wager: a very apt similitudeto set before the eyes of the saints of the Lord. Know ye not that they which runin a race run all, but one receiveth the prize? So run, that ye may obtain. Thatis, 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 shallrather lay down one doctrine that I do find in them; and in prosecuting that, I shallshow you, in some measure, the scope of the words.


The doctrine is this: THEY THAT WILL HAVE HEAVEN, MUST RUN FOR IT; I say, they thatwill have heaven, they must run for it. I beseech you to heed it well. Know ye notthat they which run in a race run all, but one receiveth the prize? So run ye. Theprize is heaven, and if you will have it, you must run for it. You have another scripturefor this in the 12th of the Hebrews, the 1st, 2d, and 3rd verses: Wherefore seeingwe 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 letus run with patience the race that is set before us. And LET US RUN, saith he. Again,saith Paul, I therefore so run, not as uncertainly, so fight I, &c.


But before I go any further, observe,

First, FLYING That this running is not an ordinary, or any sort of running, but itis to be understood of the swiftest sort of running; and therefore in the 6th ofthe Hebrews it is called a fleeing; that we might have a strong consolation, whohave fled for refuge, to lay hold upon the hope set before us. Mark, who have fled.It is taken from that 20th of Joshua, concerning the man that was to flee to thecity of refuge, when the avenger of blood was hard at his heels, to take vengeanceon him for the offence he had committed; therefore it is a RUNNING or FLYING forones life. A running with all might and main, as we use to say. So run!

Second, PRESSING this running in another place is called a pressing. I press towardthe mark (Phil 3:14); which signifieth, that they that will have heaven, they mustnot stick at any difficulties they meet with; but press, crowd, and thrust throughall that may stand between heaven and their souls. So run!

Third, CONTINUING this running is called in another place, a continuing in the wayof life. If ye continue in the faith grounded, and settled, and be not moved awayfrom the hope of the gospel of Christ (Col 1:23). 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 runthrough all difficulties, and to continue therein to the end of the race, which mustbe to the end of my life. So run, that ye may obtain.


And the reasons for this point are these,

First. Because all or every one that runneth doth not obtain the prize; there bemany that do run, yea, and run far too, who yet miss of the crown that standeth atthe 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 hathit (Luke 13). Though a man do strive for the mastery, saith Paul, yet he is not crowned,except he strive lawfully; that is, unless he so run, and so strive, as to have God'sapprobation (2 Tim 2:5). What, do you think that every heavy-heeled professor willhave heaven? What, every lazy one; every wanton and foolish professor, that willbe stopped by anything, kept back by anything, that scarce runneth so fast heaven-wardas a snail creepeth on the ground? Nay, there are some professors do not go on sofast in the way of God as a snail doth go on the wall; and yet these think, thatheaven and happiness is for them. But stay, there are many more that run than therebe that obtain; therefore he that will have heaven must RUN for it.

Second, Because you know that though a man do run, yet if he do not overcome, orwin, as well as run, what will he be the better for his running? He will get nothing.You know the man that runneth, he doth do it that he may win the prize; but if hedoth not obtain, he doth lose his labour, spend his pains and time, and that to nopurpose; I say, he getteth nothing. And ah! how many such runners will there be foundat the day of judgment! Even multitudes, multitudes that have run, yea, run so faras to come to heaven gates, and 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 theirpains. Depart from me, you come not here, you come too late, you run too lazily;the door is shut.[3] 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, I will say, I know ye not, Depart, &c. (Luke13:25). O sad will the estate of those be that run and miss; therefore, if you willhave heaven, you must run for it; and so run that ye may obtain.

Third, Because the way is long (I speak metaphorically), and there is many a dirtystep, 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 runningor walking, in the steps of that faith of our father Abraham. Out of Egypt thou mustgo through the Red Sea; thou must run a long and tedious journey, through the vasthowling wilderness, before thou come to the land of promise.

Fourth, They that will go to heaven they must run for it; because, as the way islong, so the time in which they are to get to the end of it is very uncertain; thetime present is the only time; thou hast no more time allotted thee than that thounow enjoyest. Boast not thyself of tomorrow, for thou knowest not what a day maybring forth (Prov 27:1). Do not say, I have time enough to get to heaven seven yearshence; for I tell thee, the bell may toll for thee before seven days more be ended;[4]and when death comes, away thou must go, whether thou art provided or not; and thereforelook to it; make no delays; it is not good dallying with things of so great concernmentas the salvation or damnation of thy soul. You know he that hath a great way to goin a little time, and less by half than he thinks of, he had need RUN for it.

Fifth, They that will have heaven they 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 (1 Peter5:8). And I will assure you, the devil is nimble, he can run apace, he is light offoot, he hath overtaken many, he hath turned up their heels, and hath given theman everlasting fall. Also the law, that can shoot a great way, have a care thou keepout of the reach of those great guns, the ten commandments. Hell also hath a widemouth; it can stretch itself further than you are aware of. And as the angel saidto Lot, Take heed, look not behind thee, neither tarry thou in all the plain, thatis, any where between this and heaven, lest thou be consumed (Gen 19:17).[5] So sayI to thee, Take heed, tarry not, lest either the devil, hell, death, or the fearfulcurses of the law of God, do overtake thee, and throw thee down in the midst of thysins, so as never to rise and recover again. If this were well considered, then thou,as well as I, wouldst say, They that will have heaven must run for it.

Sixth, They that will go to heaven must run for it; because perchance the gates ofheaven may be shut shortly. Sometimes sinners have not heaven-gates open to themso long as they suppose; and if they be once shut against a man, they are so heavy,that all the men in the world, nor all the angels in heaven, are not able to openthem. I shut, and no man openeth, saith Christ. And how if thou shouldst come butone quarter of an hour too late? I tell thee, it will cost thee an eternity to bewailthy misery in. Francis Spira can tell thee what it is to stay till the gate of mercybe quite shut; or to run so lazily, that they be shut before thou get within them.[6]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.

Seventh, 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 sayof thee, if thou be such a one who runs and missest; I say, even all that go by willbegin to mock at thee, saying, This man began to run well, but was not able to finish(Luke 14:28-30). But more of this anon.

Quest. But how should a poor soul do to run? For this very thing is that which afflictethme sore, as you say, to think that I may run, and yet fall short. Methinks to fallshort at last, O, it fears me greatly. Pray tell me, therefore, how I should run.

Answ. That thou mightest indeed be satisfied in this particular, consider these followingthings.


The First Direction. If thou wouldst so run as to obtain the kingdom of heaven, thenbe sure that thou get into the way that leadeth thither. For it is a vain thing tothink that ever thou shalt have the prize, though thou runnest never so fast, unlessthou art in the way that leads to it. Set the case, that there should be a man inLondon that was to run to York for a wager; now, though he run never so swiftly,yet if he run full south, he might run himself quickly out of breath, and be neverthe nearer the prize, but rather the further off. Just so is it here; it is not simplythe runner, nor yet the hasty runner, that winneth the crown, unless he be in theway that leadeth thereto.[7] I have observed, that little time which I have beena professor, that there is a great running to and fro, some this way, and some thatway, yet it is to be feared most of them are out of the way, and then, though theyrun as swift as the eagle can fly, they are benefitted 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 oneis for his life, his soul, either for heaven or hell.[8]

If thou now say, Which is the way? I tell thee it is CHRIST, THE SON OF MARY, THESON OF GOD, Jesus saith, I am the way, and the truth, and the life; no man comethunto the Father but by me (John 14:6). So then thy business is, if thou wouldst havesalvation, to see if Christ be thine, with all his benefits; whether he hath coveredthee with his righteousness, whether he hath showed thee that thy sins are washedaway with his heart-blood, whether thou art planted into him, and whether thou havefaith 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 saveth thysoul. And for the Lords sake take heed, and do not deceive thyself, and think thouart in the way upon too slight grounds; for if thou miss of the way, thou wilt missof the prize; and if thou miss of that, I am sure thou wilt lose thy soul, even thatsoul which is worth more than the whole world.

But I have treated more largely on this in my book of the two covenants, and thereforeshall pass it now; only I beseech thee to have a care of thy soul, and that thoumayest so do, take this counsel: Mistrust thy own strength, and throw it away; downon thy knees in prayer to the Lord for the spirit of truth; search his word for direction;fly seducers company; keep company with the soundest Christians, that have most experienceof Christ; and be sure thou have a care of Quakers, Ranters, Freewillers; also donot 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 regardit, that the thoughts of the worth of the thing, and of thy too light regarding ofit, doth even make my heart ache whilst I am writing to thee. The Lord teach theethe 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 tothe next thing.

I. Have a care of relying on the outward obedience to any of God's commands, or thinkingthyself ever the better in the sight of God for that. 2. Take heed of fetching peacefor thy soul from any inherent righteousness; but if thou canst believe that as thouart a sinner, so thou art justified freely by the love of God, through the redemptionthat is in Christ; and that God for Christ's sake hath forgiven thee, not becausehe saw any thing done, or to be done, in or by thee, to move him thereunto to doit; for that 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 bemuch in studying and musing on the way. You know men that would be expert in anything, they are usually much in studying of that thing, and so likewise is it withthose that quickly grow expert in any way. This therefore thou shouldst do; let thystudy be much exercised about Christ, which is the way; what he is, what he hathdone, and why he is what he is, and why he hath done what is done; as, why He tookupon him the form of a servant, why he was made in the likeness of men (Phil 2:7).Why he cried; why he died; why he bear the sin of the world; why he was made sin,and why he was made righteousness; why he is in heaven in the nature of man, andwhat he doth there? (2 Cor 5:21). Be much in musing and considering of these things;be thinking also enough of those places which thou must not come near, but leavesome on this hand, and some on that hand; as it is with those that travel into othercountries, 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, thou must do:Avoid such things which are expressly forbidden in the Word of God. Withdraw thyfoot far from her, and come not nigh the door of her house, for her steps take holdon hell, going down to the chambers of death (Prov 5, 7). And so of every thing thatis not in the way, have a care of it, that thou go not by it; come not near it, havenothing to do with it. SO RUN.

The Third Direction. Not only thus, but, in the next place, thou must strip thyselfof those things that may hang upon thee to the hindering of thee in the way to thekingdom of heaven, as covetousness, pride, lust, or whatever else thy heart may beinclining unto, which may hinder thee in this heavenly race. Men that run for a wager,if they intend to win as well as run, they do not use to encumber themselves, orcarry those things about them that may be a hindrance to them in their running. Everyman that striveth for the mastery is temperate in all things (1 Cor 9:25), that is,he layeth aside every thing that would be any ways a disadvantage to him; as saiththe apostle, Let us lay aside every weight, and the sin which doth so easily besetus, and let us run with patience the race that is set before us (Heb 12:1). It isbut a vain thing to talk of going to heaven, if thou let thy heart be encumberedwith those things that would hinder. Would you not say that such a man would be indanger of losing, though he run, if he fill his pockets with stones, hang heavy garmentson his shoulders, and great lumpish shoes on his feet?[9] So it is here; thou talkestof going to heaven, and yet fillest thy pocket with stones, i.e., fillest thy heartwith this world, lettest that hang on thy shoulders, with it's 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 mustSO RUN.

The Fourth Direction. Beware of by-paths; take heed thou dost not turn into thoselanes 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 (Isa 59:8). Someof them are dangerous because of practice (Prov 7:25); some because of opinion, butmind them not; mind the path before thee, look right before thee, turn neither tothe right hand nor to the left, but let thine eyes look right on, even right beforethee (Prov 3:17). 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 far from evil (Prov 4:26,27).This counsel being not so seriously taken as given, is the reason of that startingfrom opinion to opinion, reeling this way and that way, out of this lane into thatlane, 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. Andagain, notwithstanding the kingdom of heaven be the biggest city, yet usually thoseby-paths are most beaten, most travellers go those ways; and therefore the way toheaven 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 threadtied in her window, by which her house was known (John 2:18). So it is here, thescarlet streams of Christ's blood run throughout the way to the kingdom of heaven;[10]therefore mind that, see if thou do find the besprinkling of the blood of Christin the way, and if thou do, be of good cheer, thou art in the right way; but havea care thou beguile not thyself with a fancy, for then thou mayst light into anylane or way; but that thou mayst not be mistaken, consider, though it seem neverso pleasant, yet if thou do not find that in the very middle of the road there iswriting 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 whichthe apostle meaneth when he saith, We have boldness to enter into the holiest bythe blood of Jesus, by a new and living way which he hath consecrated for us, throughthe vail, that is to say, his flesh (Heb 10:19,20). How easy a matter is it in thisour day, for the devil to be too cunning for poor souls, by calling his by-pathsthe 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; especiallyif it be daubed over with a few external acts of morality, if so good.[11] But thisis because men do not know painted by-paths from the plain way to the kingdom ofheaven. 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.

The Fifth Direction. Do not thou be too much in looking too high in thy journey heavenwards.You know men that run in a race do not use to stare and gaze this way and that, neitherdo they use to cast up their eyes too high, lest happily,[12] through their too toomuch gazing with their eyes after other things, they in the meantime stumble andcatch a fall. The very same case is this; if thou gaze and stare after every opinionand way that comes into the world; also if thou be prying overmuch into God's secretdecrees, 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 Rantingand Quakery, to their own eternal overthrow; without the marvellous operation ofGod's grace be suddenly stretched forth to bring them back again. Take heed therefore,follow not that proud and lofty spirit, that, devil-like, cannot be content withhis own station. David was of an excellent spirit where he saith, Lord, my heartis 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 childthat is weaned of his mother: my soul is even as a weaned child (Psa 131:1,2). Dothou SO RUN.

The Sixth Direction. Take heed that you have not an ear open to every one that callethafter you as you are in your journey. Men that run, you know, if any do call afterthem, saying, I would speak with you, or go not too fast, and you shall have my companywith 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 runningfor 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 should thou do,and thou hast more cause to do so than they, forasmuch as they run but for thingsthat 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 withan 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 yougo, 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 companionsbehind you? Can you not do as your neighbours do, carry the world, sin, lust, pleasure,profit, esteem among men, along with you? Have a care thou do not let thine ear nowbe open to the tempting, enticing, alluring, and soul-entangling flatteries of suchsink-souls[13] as these are. My son, saith Solomon, if sinners entice thee, consentthou not (Prov 1:10).

You know what it cost the young man which Solomon speaks of in the 7th of the Proverbs,that was enticed by a harlot, With her much fair speech she won him, and caused himto yield, with the flattering of her lips she forced him, till he went after heras an ox to the slaughter, or as a fool to the correction of the stocks; even sofar, till the dart struck through his liver, and knew not that it was for his life.Hearken unto me now therefore, saith he, O ye children, and attend to the words ofmy mouth, let not thine heart decline to her ways, go not astray in her paths, forshe hath cast down many wounded, yea, many strong men have been slain by her, thatis, kept out of heaven by her, her house is the way to hell, going down to the chambersof death. Soul, take this counsel and say, Satan, sin, lust, pleasure, profit, pride,friends, companions, and everything else, let me alone, stand off, come not nighme, for I am running for heaven, for my soul, for God, for Christ, from hell andeverlasting 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 withnever so many discouragements in thy journey thither. That man that is resolved forheaven, if Satan cannot win him by flatteries, he will endeavour to weaken him bydiscouragements; saying, thou art a sinner, thou hast broke God's law, thou art notelected, 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 said, I had fainted, unless I had believed tosee the goodness of the Lord in the land of the living (Psa 27:13,14). As if he shouldsay, the devil did so rage and my heart was so base, that had I judged accordingto my own sense and feeling, I had been absolutely distracted; but I trusted to Christin the promise, and looked that God would be as good as his promise, in having mercyupon me, an unworthy sinner; and this is that which encouraged me, and kept me fromfainting. And thus must thou do when Satan, or the law, or thy own conscience, dogo about to dishearten thee, either by the greatness of thy sins, the wickednessof thy heart, the tediousness of the way, the loss of outward enjoyments, the hatredthat thou wilt procure from the world, or the like; then thou must encourage thyselfwith the freeness of the promises, the tender-heartedness of Christ, the merits ofhis blood, the freeness of his invitations to come in, the greatness of the sin ofothers that have been pardoned, and that the same God, through the same Christ, holdethforth the same grace free as ever. If these be not thy meditations, thou wilt drawvery heavily in the way to heaven, if thou do not give up all for lost, and so knockoff from following any farther; therefore, I say, take heart in thy journey, andsay to them that seek thy destruction, Rejoice not against me, O mine enemy, whenI fall I shall arise, when I sit in darkness the Lord shall be a light unto me (Micah7:8). SO RUN.

The Eighth Direction. Take heed of being offended at the cross that thou must goby, before thou come to heaven. You must understand, as I have already touched, thatthere is no man that goeth to heaven but he must go by the cross. The cross is thestanding way-mark by which all they that go to glory must pass by. We must throughmuch tribulation enter into the kingdom of God (Acts 14:22). Yea, and all that willlive godly in Christ Jesus shall suffer persecution (2 Tim 3:12). If thou art inthe way to the kingdom, my life for thine thou wilt come at the cross shortly, theLord grant thou dost not shrink at it, so as to turn thee back again. If any manwill come after me, saith Christ, let him deny himself, and take up his cross daily,and follow me (Luke 9:23). The cross it stands, and hath stood, from the beginning,as a way-mark to the kingdom of heaven.[14] You know if one ask you the way to suchand 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 style, such a bush, tree,bridge, or such like. Why, so it is here; art thou inquiring the way to heaven? Why,I tell thee, Christ is the way; into him thou must get, into his righteousness, tobe justified; and if thou art in him, thou wilt presently see the cross, thou mustgo close by it, thou must touch it, nay, thou must take it up, or else thou wiltquickly go out of the way that leads to heaven, and turn up some of those crookedlanes that lead down to the chambers of death.

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

1. In the doctrine of justification; there is a great deal of the cross in that:a man is forced to suffer the destruction of his own righteousness for the righteousnessof another. This is no easy matter for a man to do; I assure to you it stretchethevery vein in his heart before he will be brought to yield to it. What, for a manto 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 themaccursed;[15] and to be willing, in the very midst of the sense of his sins, to throwhimself wholly upon the righteousness and obedience of another man, abhorring hisown, counting it as deadly sin, as the open breach of the law; I say, to do thisin deed and in truth, is the biggest piece of the cross; and therefore Paul calleththis very thing a suffering; where he saith, And I have SUFFERED the loss of allthings, which principally was his righteousness, that I might win Christ, and befound in him, not having, but rejecting, mine own righteousness (Phil 3:8,9). Thatis the first.

2. In the doctrine of mortification is also much of the cross. Is it nothing fora man to lay hands on his vile opinions, on his vile sins, of his bosom sins, ofhis beloved, pleasant, darling sins, that stick as close to him, as the flesh stickethto the bones? What, to lose all these brave things that my eyes behold, for thatwhich I never saw with my eyes? What, to lose my pride, my covetousness, my vaincompany, sports, and pleasures, and the rest? I tell you this is no easy matter;if it were, what need all those prayers, sighs, watchings? What need we be so backwardto it? Nay, do you not see, that some men, before they will set about this work,they will even venture the loss of their souls, heaven, God, Christ, and all? Whatmeans else all those delays and put-offs, saying, Stay a little longer, I am lothto 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 convincedover and over; nay, and also promise to amend, and yet alls in vain? I will assureyou, to cut off right hands, and to pluck out right eyes, is no pleasure to the flesh.

3. The doctrine of perseverance is also cross to the flesh; which is not only tobegin, but for 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. O but it is a very great matter to continue with God's approbation!My servant Caleb, saith God, is a man of another spirit, he hath followed me, followedme always, he hath continually followed me, fully, he shall possess the land (Num14:24). Almost all the many thousands of the children of Israel in their generation,fell short of perseverance when they walked from Egypt towards the land of Canaan.Indeed they went to the 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 intoEgypt.

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

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

4, 5, 6. And so likewise of the other three, to wit, patience, self-denial, communion,and communication with and to the poor saints. How hard are these things? It is aneasy matter to deny another man, but it is not so easy a matter to deny ones 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 foroffending 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 brotherto offend (1 Cor 8:13). Again, We that are strong ought to bear the infirmities ofthe weak, and not to please ourselves (Rom 15:1). But how froward, how hasty, howpeevish, and self-resolved are the generality of professors at this day! Also, howlittle considering the poor, unless it be to say, Be thou warmed and filled! Butto give is a seldom work; also especially to give to any poor (Gal 6:10). I tellyou all things are cross to flesh and blood; and that man that hath but a watchfuleye over the flesh, and also some considerable measure of strength against it, heshall find his heart in these things like unto a starting horse, that is rid withouta curbing bridle, ready to start at everything that is offensive to him; yea, andready to run away too, do what the rider can.

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

Some men, as I said before, when they come at the cross they can go no farther, butback again to their sins they must go. Others they stumble at it, and break theirnecks; others again, when they see the cross is approaching, they turn aside to theleft hand, or to the right hand, and so think to get to heaven another way; but theywill be deceived. Yea, and all that will live godly in Christ Jesus SHALL, mark,shall be sure to suffer persecution (2 Tim 3:12). There are but few when they comeat the cross, cry, Welcome cross, as some of the martyrs did to the stake they wereburned at. Therefore, if thou meet with the cross in thy journey, in what mannersoever it be, be not daunted, and say, Alas, what shall I do now! But rather takecourage, knowing, that by the cross is the way to the kingdom. Can a man believein 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? Candarkness agree with light? or the devil endure that Christ Jesus should be honouredboth by faith and a heavenly conversation, and let that soul alone at quiet? Didyou never read, that the dragon persecuteth the woman? (Rev 12). And that Christsaith, In the world ye shall have tribulation (John 16:33).

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

[First, Enlighten thine understanding.] One of the great reasons why men and womendo so little regard the other world, it is because they see so little of it.[16]And the reason why they see so little of it is because they have their understandingsdarkened. And therefore, saith Paul, do not you believers walk as do other Gentiles,even in the vanity of their minds, having the understanding darkened, being alienatedfrom the life of God through the ignorance, or foolishness that is in them, becauseof the blindness of their heart (Eph 4:17,18). Walk not as those, run not with them:alas, poor souls, they have their understandings darkened, their hearts blinded,and that is the reason they have such undervaluing thoughts of the Lord Jesus Christ,and the salvation of their souls. For when men do come to see the things of anotherworld, what a God, what a Christ, what a heaven, and what an eternal glory thereis to be enjoyed; also when they see that it is possible for them to have a sharein it, I tell you it will make them run through thick and thin to enjoy it. Moses,having a sight of this, because his understanding was enlightened, he feared notthe wrath of the king, but chose rather to suffer affliction with the people of God,than to enjoy the pleasures of sin for a season. He refused to be called the sonof the kings daughter; accounting it wonderful riches to be counted worthy of somuch as to suffer for Christ, with the poor despised saints; and that was becausehe saw him who was invisible, and had respect unto the recompence of the reward (Heb11:24-27). And this is that which the apostle usually prayeth for in his epistlesfor the saints, namely, That they might know what is the hope of God's calling, andthe riches of the glory of his inheritance in the saints (Eph 1:18). And that theymight be able to comprehend with all saints, what is the breadth, and length, anddepth, and height, and to know the love of Christ which passeth knowledge (Eph 3:18,19).Pray therefore that God would enlighten thy understanding: that will be very greathelp unto thee. It will make thee endure many a hard brunt for Christ; as Paul saith,After ye were illuminated, ye endured a great fight of afflictions. You took joyfullythe spoiling of your goods, knowing in yourselves that ye have in heaven a betterand an enduring substance (Heb 10:32-34). If there be never such a rare jewel liejust in a mans way, yet if he sees it not, he will rather trample upon it than stoopfor it, and it is because he sees it not. Why, so it is here, though heaven be worthnever so much, and thou hast never so much need of it, yet if thou see it not, thatis, have not thy understanding opened or enlightened to see it, thou wilt not regardat all: therefore cry to the Lord for enlightening grace, and say, Lord, open myblind eyes: Lord, take the vail off my dark heart, show me the things of the otherworld, and let me see the sweetness, glory, and excellency of them for Christ hissake. This is the first.

[Second, Inflame thy will.] Cry to God that he would inflame thy will also with thethings of the other world. For when a mans will is fully set to do such or such athing, then it must be a very hard matter that shall hinder that man from bringingabout his end. When Paul's will was set resolvedly to go up to Jerusalem, thoughit was signified to him before what he should there suffer, he was not daunted atall; nay, saith he, I am ready, or willing, not to be bound only, but also to dieat Jerusalem for the name of the Lord Jesus (Acts 21:13). His will was inflamed withlove to Christ; and therefore all the persuasions that could be used wrought nothingat all. Your self-willed people nobody knows what to do with them; we used to say,He will have his own will, do all what you can. Indeed to have such a will for heaven,is an admirable advantage to a man that undertaketh the race thither; a man thatis resolved, and hath his will fixed, saith he, I will do my best to advantage myself;I will do my worst to hinder my enemies; I will not give out as long as I can stand;I will have it or I will lose my life; though he slay me yet will I trust in him(Job 13:15). I will not let thee go except thou bless me (Gen 32:26). I WILL, I WILL,I WILL, O this blessed inflamed will for heaven! What is like it? If a man be willing,then any argument shall be matter of encouragement; but if unwilling, then any argumentshall give discouragement; this is seen both in saints and sinners; in them thatare the children of God, and also those that are the children of the devil. As,

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

2. See again, on the other side, the children of the devil, because they are notwilling [to run to heaven], how many shifts and starting-holes they will have. Ihave married a wife, I have a farm, I shall offend my landlord, I shall offend mymaster, I shall lose my trading, I shall lose my pride, my pleasures, I shall bemocked and scoffed, therefore I dare not come. I, saith another, will stay till Iam older, till my children are out of sight, till I am got a little aforehand inthe world, till I have done this and that, and the other business; but alas, thething is, they are not willing; for were they but soundly willing, these, and a thousandsuch as these, would hold them no faster than the cords held Samson when he brokethem like burned flax (Judg 15:14). I tell you the will is all: that is one of thechief things which turns the wheel either backwards or forwards; and God knoweththat full well, and so likewise doth the devil; and therefore they both endeavourvery much to strengthen the will of their servants. God, he is for making of hisa willing people to serve him; and the devil, he doth what he can to possess thewill and affection of those that are his, with love to sin; and therefore when Christcomes close to the matter, indeed, saith he, Ye will not come to me (John 5:40).How often would I have gathered you as a hen doth her chickens, and ye would not(Luke 13:34). The devil had possessed their wills, and so long he was sure enoughof them. O therefore cry hard to God to inflame thy will for heaven and Christ: thywill, 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 losta limb, as it were, and the hollow of his thigh was put out of joint, as he wrestledwith him, yet, saith he, I will not, mark, I WILL NOT let thee go except thou blessme (Gen 32:24-26). Get thy will tipt with the heavenly grace, and resolution againstall discouragements, and then thou goest full speed for heaven; but if thou falterin thy will, and be not found there, thou wilt run hobbling and halting all the waythou runnest, and also to be sure thou wilt fall short at the last. The Lord givethee a will and courage!

Thus have I done with directing thee how to run to the kingdom; be sure thou keepin memory what I have said unto thee, lest thou lose thy way. But because I wouldhave 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 everythingthat would hinder. 4. Beware of bye-paths. 5. Do not gaze and stare too much aboutthee, and be sure to ponder the path of thy feet. 6. Do not stop for any that callafter thee, whether it be the world, the flesh, or the devil; for all these willhinder thy journey, if possible. 7. Be not daunted with any discouragements thoumeetest with as thou goest. 8. Take heed of stumbling at the cross. 9. Cry hard toGod for an enlightened heart, and a willing mind, and God give thee a prosperousjourney. Yet before I do quite take my leave of thee, let me give thee a few motivesalong with thee. It may be they will be as good as a pair of spurs to prick on thylumpish heart in this rich voyage.[17]


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 must be made equal to the angels in heaven; thou shalt sorrow no more,sigh no more, feel no more pain; thou shalt be out of the reach of sin, hell, death,the devil, the grave, and whatever else may endeavour thy hurt. But contrariwise,and if thou lose, then thy loss is heaven, glory, God, Christ, ease, peace, and whateverelse which tendeth to make eternity comfortable to the saints; besides, thou procuresteternal death, sorrow, pain, blackness, and darkness, fellowship with devils, togetherwith the everlasting damnation of thy own soul.

The Second Motive. Consider that this devil, this hell, death and damnation, followethafter 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 Lords 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 gates, the heart of Christ, with hisarms, are wide open to receive thee. O methinks that this consideration, that thedevil 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 continuallyupon the profit thou art like to get. The reason why men are so apt to faint in theirrace for heaven, it lieth chiefly in either of these two things:

1. They do not seriously consider the worth of the prize; or else if they do, theyare afraid it is too good for them; but most lose heaven for want of consideringthe price and the worth of it. And therefore, that thou mayst not do the like, keepthine 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 theapostle run through anything; good report, evil report, persecution, affliction,hunger, nakedness, peril by sea, and peril by land, bonds and imprisonments. Alsoit made others endure to be stoned, sawn asunder, to have their eyes bored out withaugurs, their bodies broiled on gridirons, their tongues cut out of their mouths,boiled in cauldrons, thrown to the wild beasts, burned at the stakes, whipped atposts, and a thousand other fearful torments, while they looked not at the thingswhich 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 areeternal (2 Cor 4:18). O this word eternal, that was it that made them, that whenthey might have had deliverance, they would not accept of it; for they knew in theworld to come they should have a better resurrection (Heb 11:35).

2. And do not let the thoughts of the rareness of the place make thee say in thyheart, This is too good for me; for I tell thee, heaven is prepared for whosoeverwill 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,[18] beggarlyLazarus, &c. Nay, it is prepared for the poor: Hearken, my beloved brethren,saith James, take notice of it, Hath not God chosen the poor of this world rich infaith, and heirs of the kingdom? (James 2:5). Therefore take heart and RUN, man.And,

The Sixth Motive. Think much of them that are gone before. First, How really theygot into the kingdom. Secondly, How safe they are in the arms of Jesus; would theybe here again for a thousand worlds? Or if they were, would they be afraid that Godwould not make them welcome? Thirdly, What would they judge of thee if they knewthy heart began to fail thee in thy journey, or thy sins began to allure thee, andto persuade thee to stop thy race? would they not call thee a thousand fools? andsay, O, that he did but see what we see, feel what we feel, and taste of the daintiesthat we taste of! O, if he were here one quarter of an hour, to behold, to see, tofeel, to taste and enjoy but the thousandth part of what we enjoy, what would hedo? What would he suffer? What would he leave undone? Would he favour sin? Wouldhe love this world below? Would he be afraid of friends, or shrink at the most fearfulthreatenings that the greatest tyrants could invent to give him? Nay, those who havehad but a sight of these things by faith, when they have been as far off from themas heaven from earth, yet they have been able to say with a comfortable and merryheart, as the bird that sings in the spring, that this and more shall not keep themfrom running to heaven. Sometimes, when my base heart hath been inclining to thisworld, and to loiter in my journey towards heaven, the very consideration of theglorious saints and angels in heaven, what they enjoy, and what low thoughts theyhave of the things of this world together, how they would befool me if they did butknow that my heart was drawing back; [this] hath caused me to rush forward, to disdainthese poor, low, empty, beggarly things, and to say to my soul, Come, soul, let usnot be weary; let us see what this heaven is; let us even venture all for it, andtry if that will quit the cost. Surely Abraham, David, Paul, and the rest of thesaints of God, were as wise as any are now, and yet they lost all for this gloriouskingdom. O! therefore, throw away stinking lusts, follow after righteousness, lovethe Lord Jesus, devote thyself unto his fear, Ill warrant thee he will give theea goodly recompense. Reader, what sayst thou to this? Art [thou] resolved to followme? 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 whenthou hast run thyself down weary, then the Lord Jesus will take thee up, and carrythee. Is not this enough to make any poor soul begin his race? Thou, perhaps, criest,O but I am feeble, I am lame, &c.: well, but Christ hath a bosom; consider, therefore,when thou hast run thyself down weary, he will put thee in his bosom: He shall gatherthe lambs with his arms, and carry them in his bosom, and shall gently lead thosethat are with young (Isa 40:11). This is the way that fathers take to encourage theirchildren, saying: Run, sweet babe, while thou art weary, and then I will take theeup and carry thee. He will gather his lambs with his arm, and carry them in his bosom.When they are weary they shall ride.[19]

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 shallutterly fall; but they that wait upon the Lord shall renew their strength; they shallmount up with wings as eagles; they shall run and not be weary, they shall walk andnot faint (Isa 40:30,31). What shall I say besides what hath already been said? Thoushalt have good and easy lodging, good and wholesome diet, the bosom of Christ tolie in, the joys of heaven to feed on. Shall I speak of the satiety and of the durationof all these? Verily to describe them to the height it is a work too hard for meto do.[20]

The Ninth Motive. Again methinks the very industry of the devil, and the industryof his servants, &c., should make you that have a desire to heaven and happinessto run apace. Why, the devil, he will lose no time, spare no pains, also neitherwill his servants, both to seek the destruction of themselves and others: and shallnot we be as industrious for our own salvation? Shall the world venture the damnationof their souls for a poor corruptible crown; and shall not we venture the loss ofa few trifles for an eternal crown? Shall they venture the loss of eternal friends,as God to love, Christ to redeem, the Holy Spirit to comfort, heaven for habitation,saints and angels for company, and all this to get and hold communion with sin, andthis world, and a few base, drunken, swearing, lying, covetous wretches, like themselves?And shall not we labour as hard, run as fast, seek as diligently, nay, a hundredtimes more diligently, for the company of these glorious eternal friends, thoughwith the loss of such as these, nay, with the loss of ten thousand times better thanthese poor, low, base, contemptible things? Shall it be said at the last day, thatwicked men made more haste to hell than you did make to heaven?[21] That they spentmore hours, days, and that early and late, for hell, than you spent for that whichis ten thousand thousand of thousands times better? O let it not be so, but run withall might and main.

Thus you see I have here spoken something, though but little. Now I shall come tomake 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, he must run for it;yea, and not only run, but so run, that is, as I have said, to run earnestly, torun continually, to strip off every thing that would hinder in his race with therest. Well then, do you so run? And now let us examine a little.

1. Art thou got into the right way? Art thou in Christ's righteousness? Do not sayyes 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. Itis the next way for him to lose his way, and not only so, but if he run for heaven,as thou sayst thou dost, even to lose that too. O this is the misery of most men,to persuade themselves that they run right, when they never had one foot in the way!The Lord give thee understanding here, or else thou art undone for ever. Prithee,soul, search when was it thou turned out of thy sins and righteousness into the righteousnessof Jesus Christ. I say, dost thou see thyself in him? and is he more precious tothee than the whole world? Is thy mind always musing on him? Dost thou love to betalking of him and also to be walking with him? Dost thou count his company moreprecious 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 andhis absence embitter all things? Soul, I beseech thee, be serious, and lay it toheart, and do not take things of such weighty concernment as the salvation or damnationof 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 lustsin thy heart? I tell thee, soul, they that have laid all aside, every weight, everysin, and are got into the nimblest posture, they find work enough to run; so to runas to hold out. To run through all that opposition, all these jostles, all theserubs, over all these stumbling-blocks, over all the snares from all these entanglements,that the devil, sin, the world, and their own hearts, lay before them; I tell thee,if thou art agoing heavenward, thou wilt find it no small or easy matter. Art thoutherefore discharged and unladen of these things? Never talk of going to heaven ifthou art not. It is to be feared thou wilt be found among the many that will seekto enter in, and shall not be able (Luke 13:24).

The second use. If so, then, in the next place, what will become of them that aregrown weary before they are got half way thither? Why, man, it is he that holdethout to the end that must be saved; it is he that overcometh that shall inherit allthings; it is not every one that begins. Agrippa gave a fair step for a sudden, hesteps almost into the bosom of Christ in less than half an hour. Thou, saith he toPaul, hast almost persuaded me to be a Christian (Acts 26:26). Ah! but it was butalmost; and so he had as good have been never a whit; he stept fair indeed, but yethe stept short; he was hot while he was at it, but he was quickly out of wind. Othis but almost! I tell you, this but almost, it lost his soul. Methinks I have seensometimes how these poor wretches that get but almost to heaven, how fearfully theiralmost, and their but almost, will torment them in hell; when they shall cry outin the bitterness of their souls, saying, I was almost a Christian. I was almostgot 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.O that I should be almost at heaven, and should not go quite through! Friend, itis a sad thing to sit down before we are in heaven, and to grow weary before we cometo the place of rest; and if it should be thy case, I am sure thou dost not so runas to obtain. But again,

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

The fourth use. So again, fourthly, how unlike to these men's passions[23] will thosebe that have all this while sat still, and have not so much as set one foot forwardto the kingdom of heaven. Surely he that backslideth, and he that sitteth still insin, they are both of one mind; the one he will not stir, because he loveth his sins,and the things of this world; the other he runs back again, because he loveth hissins, and the things of this world: is it not one and the same thing? They are allone here, and shall not one and the same hell hold them hereafter! He is an ungodlyone that never looked after Christ, and he is an ungodly one that did once look afterhim and then ran quite back again; and therefore that word must certainly drop outof the mouth of Christ against them both, Depart from me, ye cursed, into everlastingfire, prepared for the devil and his angels (Matt 25:41).

The fifth use. Again, here you may see, in the next place, that is, they that willhave heaven must run for it; then this calls aloud to those who began but a whilesince to run, I say, for them to mend their pace if they intend to win; you knowthat they which come hindmost, had need run fastest. Friend, I tell thee, there bethose that have run ten years to thy one, nay, twenty to thy five, and yet if thoutalk with them, sometimes they will say they doubt they shall come late enough. Howthen will it be with thee? Look to it therefore that thou delay no time, not an hourstime, but speedily part with all, with everything that is an hindrance to thee inthy journey, and run; yea, and so run that thou mayest obtain.

The sixth use. Again, sixthly, You that are old professors, take you heed that theyoung 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 lastfirst; which will be a shame to you, and a credit for them. What, for a young soldierto be more courageous than he that hath been used to wars! To you that are hindmost,I say, strive to outrun them that are before you; and you that are foremost, I say,hold your ground, and keep before them in faith and love, if possible; for indeedthat is the right running, for one to strive to outrun another; even for the hindmostto endeavour to overtake the foremost, and he that is before should be sure to layout himself to keep his ground, even to the very utmost. But then,

The seventh use. Again, How basely do they behave themselves, how unlike are theyto win, that think it enough to keep company with the hindmost? There are some menthat profess themselves such as run for heaven as well as any; yet if there be butany lazy, slothful, cold, half-hearted professors in the country, they will be sureto take example by them; they think if they can but keep pace with them they shalldo fair; but these do not consider that the hindmost lose the prize. You may knowit, 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, afterwardcame the other, the foolish, virgins, saying, Lord, Lord, open to us; but he answered,and said, Depart, I know you not (Matt 25:10-12). Depart, lazy professors, cold professors,slothful professors. O! methinks the Word of God is so plain for the overthrow ofyou lazy professors, that it is to be wondered men do take no more notice of it.How was Lots 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 beforehe came for the blessing? And how were they served that are mentioned in the 13thof Luke, for staying till the door was shut? Also the foolish virgins; a heavy after-groanwill they give that have thus staid too long. It turned Lots wife into a pillar ofsalt (Gen 19:26). It made Esau weep with an exceeding loud and bitter cry (Heb 12:17).It made Judas hang himself: yea, and it will make thee curse the day in which thouwast born, if thou miss of the kingdom, as thou wilt certainly do, if this be thycourse. But,

The eighth use. Again, How, and if thou by thy lazy running shouldst not only destroythyself, but also thereby be the cause of the damnation of some others, for thoubeing a professor thou must think that others will take notice of thee; and becausethou art but a poor, cold, lazy runner, and one that seeks to drive the world andpleasure along with thee: why, thereby others will think of doing so too. Nay, saythey, why may not we as well as he? He is a professor, and yet he seeks for pleasures,riches, profits; he loveth vain company, and he is proud, and he is so and so, andprofesseth that he is going for heaven; yea, and he saith also he doth not fear buthe shall have entertainment; let us therefore keep pace with him, we shall fare noworse than he. O how fearful a thing will it be, if that thou shalt be instrumentalof the ruin of others by thy halting in the way of righteousness! Look to it, thouwilt have strength little enough to appear before God, to give an account of theloss of thy own soul; thou needest not have to give an account for others; why, thoudidst stop them from entering in. How wilt thou answer that saying, You would notenter in yourselves, and them that would you hinder; for that saying will be eminentlyfulfilled on them that through their own idleness do keep themselves out of heaven,and by giving of others the same example, hinder them also.

The ninth use. Therefore, now to speak a word to both of you, and so I shall conclude.

1. I beseech you, in the name of our Lord Jesus Christ, that none of you do run solazily in the way to heaven as to hinder either yourselves or others. I know thateven he which runs laziest, if he should see a man running for a temporal life, ifhe should so much neglect his own well-being in this world as to venture, when heis a-running for his life, to pick up here and there a lock of wool that hangethby the way-side, or to step now and then aside out of the way for to gather up astraw or two, or any rotten stick, I say, if he should do this when he is a-runningfor his life, thou wouldst condemn him; and dost thou not condemn thyself that dostthe very same in effect, nay worse, that loiterest in thy race, notwithstanding thysoul, heaven, glory, and all is at stake. Have a care, have a care, poor wretchedsinner, have a care.

2. If yet there shall be any that, notwithstanding this advice, will still be flaggeringand loitering in the way to the kingdom of glory, be thou so wise as not to takeexample by them. Learn of no man further than he followeth Christ. But look untoJesus, who is not only the author and finisher of faith, but who did, for the joythat was set before him, endured the cross, despising the shame, and is now set downat the right hand of God (Heb 12:2). I say, look to no man to learn of him no furtherthan he followeth Christ. Be ye followers of me, saith Paul, even as I also am ofChrist (1 Cor 11:1). Though he was an eminent man, yet his exhortation was, thatnone should follow him any further than he followed Christ.


Now that you may be provoked to run with the foremost, take notice of this. WhenLot 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 ofsalt; and yet you see that neither her practice, nor the judgment of God that fellupon her for the same, would cause Lot to look behind him. I have sometimes wonderedat Lot in this particular; his wife looked behind her, and died immediately, butlet 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 becomeof her; his heart was indeed upon his journey, and well it might: there was the mountainbefore him, and the fire and brimstone behind him; his life lay at stake and he hadlost it if he had but looked behind him. Do thou so run: and in thy race rememberLots 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 theworld: and take heed thou fall not after the same example. But, if this will notprovoke thee, consider thus,

1. Thy soul is thy own soul, that is either to be saved or lost; thou shalt not losemy soul by thy laziness. It is thy own soul, thy own ease, thy own peace, thy ownadvantage, or disadvantage. If it were my soul that thou art desired to be good unto,methinks reason should move thee somewhat to pity it. But alas, it is thy own, thyown soul. What shall it profit a man if he shall gain the whole world, and lose hisown soul? (Mark 8:36). God's people wish well to the souls of others, and wilt notthou 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 Cainstark mad to consider that he had not looked to his brother Abel's soul. How muchmore will it perplex thee to think, that thou hadst not a care of thy own? And ifthis 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 evenas Lot dealt with his wife, that is, leave thee behind them. It may be thou hasta father, mother, brother, &c., going post-haste to heaven, wouldst thou be willingto be left behind them? Surely no. Again,

4. Will it not be a dishonour to thee to see the very boys and girls in the countryto 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. Iam apt to think sometimes, that more servants than masters, that more tenants thanlandlords, will inherit the kingdom of heaven. But is not this a shame for them thatare such? I am persuaded you scorn, that your servants should say that they are wiserthan you in the things of this world; and yet I am bold to say, that many of themare wiser than you in the things of the world to come, which are of great concernment.


Well then, sinner, what sayest thou? Where is thy heart? Wilt thou run? Art thouresolved to strip? Or art thou not? Think quickly, man, it is no dallying in thismatter. Confer not with flesh and blood; look up to heaven, and see how thou likestit; also to hell, of which thou mayst understand something by my book, called, Afew Sighs from Hell; or the Groans of a damned Soul; which I wish thee to read seriouslyover and accordingly devote thyself. If thou dost not know the way, inquire at theWord of God. If thou wantest company, cry for God's Spirit. If thou wantest encouragement,entertain the promises. But be sure thou begin by times; get into the way; run apaceand hold out to the end; and the Lord give thee a prosperous journey. Farewell.


[1] It was the commonly received opinion that, at the moment of death, the angelsand devils strove to carry away the soul. If the dying man had received the consecratedwafer, the devils were scared at it, and lost their victim. Hence the prayer, Fromlightning, battle, murder, and sudden death, good Lord, deliver us; a curious contrastto, Thy will be done! Were they sinners above all men upon whom the tower in Siloamfell and slew them? (Luke 13:4). O that men would rely upon the righteousness ofChrist stimulating them to run for glory, as heavenly footmen, and not upon the nostrumsof Antichrist!Ed.

[2] In a very beautifully ornamented Liturgy of the Church of England, prior to theReformation, after the Salisbury use, printed in 1526 (in the Editors library), isthis direction. These iii. prayers be written in the chapel of the holy crosse inRome, who that devoutly say them they shall obteyne ten hundred thousand years ofpardon for deadly sins granted of oure holy father John xxii pope of Rome. The threeprayers only occupy twenty-six short lines, and may be gravely repeated in two minutes.Such was and IS Popery!! But at the end of all this promised pardon for a millionof years, what then? Will eternal torments commence?Ed.

[3] How awfully is this pictured to the soul in that solemn account of the day ofdeath and judgment in Matthew 25; and how strikingly applied in the Pilgrims Progressin the character of Ignorance.Ed.

[4] When the bell begins to toll,
Lord have mercy on the soul.

The Papists imagine that there is an extraordinary power in the bell hallowed bybaptism to drive away the spirits of darkness, so that the departing soul may takeit's journey without molestation!! It was also intended to rouse the faithful topray for the dead persons soul. This, and other superstitious practices, were suspendedduring the Protectorate in some parishes, if not generally, but were revived at theRestoration, because the omission injured the revenues of the church.See Brands PopularAntiquities.Ed.

[5] This quotation, probably made from memory, is a mixture of the Genevan and thepresent version.Ed.

[6] Francis Spira, in 1548, being a lawyer in great repute in Italy, professed gospelprinciples, but afterwards relapsed into Popery, and became a victim of black despair.The man in the iron cage, at the Interpreters house, probably referred to Spira.The narrative of his fearful state is preceded by a poem:

Here see a soul that's all despair, a man
All hell, a spirit all wounds. Who can
A wounded spirit bear?
Reader, wouldst see what you may never feel,
Despair, racks, torments, whips of burning steel?
Behold this man, this furnace, in whose heart
Sin hath created hell. O! in each part
What flames appear?
His thoughts all stings; words, swords;
Brimstone his breath;
His eyes, flames; wishes, curses; life, a death,
A thousand deaths live in him, he not dead
A breathing corpse in living scalding lead.Ed.

[7] How plain and important is this direction. Saul the persecutor ran fast, butthe faster he ran in his murderous zeal the further he ran from the prize. Let everystaunch sectarian examine prayerfully his way, especially if the sect he belongsto is patronized by princes, popes, or potentates, and endowed with worldly honours.He may be running from and not to heaven.Ed.

[8] He that trusts in the sect to which he belongs is assuredly in the wrong way,whether it be the Church of Rome or England, Quaking, Ranting, Baptists, or Independents.Trust in Christ must be all in all. First be IN Christ, then run for heaven, lookingunto Christ. Keep fellowship with those who are the purest, and run fastest in theordinances of the gospel which are revealed in the Word. Follow no human authoritynor craft, seek the influence of the Holy Spirit for yourself, that you may be ledinto all truth, then you will SO run as to obtain.Ed.

[9] How plain is this direction, and how does it commend itself to our common-sense;lumpish shoes, and pockets filled with stones, how absurd for a man who is runninga race!! Stop, my dear reader, have you cast away all useless encumbrances, and alleasily besetting sins? Is your heart full of mammon, or pride, or debauchery? ifso, you have no particle of strength to run for heaven, but are running upon swiftperdition.Ed.

[10] This is one of those beautiful ideas which so abound in all Bunyan's works.Our way to the kingdom is consecrated by the cross of Christ, and may be known throughoutby the sprinkling of his blood, his groans, his agonies. All the doctrines that putus in the way are sanctified by the atonement; all the spurs to a diligent runningin that way are powerful as motives, by our being bought with that precious price,the death of Emmanuel. O! my soul, be thou found looking unto Jesus, he is THE WAY,the only way to heaven.Ed.

[11] Strange infatuation, desperate pride, that man should reject the humbling simplicityof Divine truth, and run so anxiously, greedily, and in hosts, in the road to ruin,because priestcraft calls it the way of God; preferring the miserable sophistry ofSatan and his emissaries to the plain directions of Holy Writ. O! reader, put notyour trust in man, but, while God is ready to direct you, rely solely on his HolyWord.Ed.

[12] Happily, or haply, were formerly used to express the same meaning.Ed.

[13] Sink-souls is one of Bunyan's strong Saxonisms, full of meaning, Sink is thatin which filth or foulness is deposited.

She poured forth out of her hellish sink,
Her fruitful cursed spawn.Spencer.Ed.

[14] This is one of Bunyan's most deeply expressive directions to the heaven-wardpilgrim; may it sink into our hearts. Christ is the way, the cross is the standingway-mark throughout the road, never out of sight. In embracing the humbling doctrinesof grace, in sorrow for sin, in crucifying self, in bearing each others burdens,in passing through the river that will absorb our mortality, from the new birth toour inheritance, the cross is the way-mark.Ed.

[15] Our holiest, happiest duties, IF they interfere with a simple and exclusivereliance upon Christ for justification, must be accursed in our esteem; while, ifthey are fulfilled in a proper spirit of love to him, they become our most blessedprivileges. Reader, be jealous of your motives.Ed.

[16] This is very solemn warning. But is it asked how are we to see that that isinvisible, or to imagine bliss that is past our understanding? The reply is, treasureup in your heart those glimpses of glory contained in the Word. Be daily in communionwith the world of spirits, and it may be your lot, with Paul, to have so soul-ravishinga sense of eternal realities, as scarcely to know whether you are in the body ornot.Ed.

[17] How characteristic of Bunyan is this sentence, the rich voyage. God environingus about with his presence in time, and eternal felicity in the desired haven: thelumpish heart at times apparently indifferent to the glorious harvest: a pair ofspurs to prick us on in the course. The word voyage (from via, a way) was in Bunyan'stime equally used for a journey by sea or land, it is now limited to travelling bysea.Ed.

[18] Scrubbed; worthless, vile, insignificant in the sight of man, who judges fromthe outward, temporal condition; but, in the case of Lazarus, precious in the sightof God.Ed.

[19] What an inexhaustible source of comfort is contained in this passage. Blessedcarriage, in which the poorest, weakest of Christ's flock shall ride. Millions ofgold could not purchase the privilege thus to ride in ease and safety, supportedand guarded by Omnipotence, and guided by Omniscience.Ed.

[20] Summed up by the Psalmist, Happy is that people that is in such a case. Happyis that people whose God is the Lord (Psa 144:15).Ed.

[21] How severe and cutting, but how just, is this reflection upon many, that wickedmen, for the gratification of destructive propensities, should evince greater zealand perseverance to light up the fire of hell in their consciences, than some professingChristians do in following after peace and holiness, Go to the ant, thou sluggard,consider her ways and be wise.Ed.

[22] How awful a warning is this to the backslider. A wicked professor is a practicalatheist and a contemptible hypocrite. But the backslider is worse, he proclaims,in his downward course, the awful blasphemy that sin is better than Christ; hellis preferable to heaven. O! that some poor bewildered backslider may, by a Divineblessing upon the voice of Bunyan, be arrested in his mad career.Ed.

[23] Passions; the old English term for sufferings. It is used in Acts 1 emphatically,to express the last sufferings of the Saviour; as also in what is called passionweek.Ed.