wouldst thou not say, O that I had begun to run before the day of grace had been past, and the gates of heaven shut against me. But, 4. If thou shouldst see any of thy neighbours neglect the making sure of either house or land to themselves, if they had it proffered to them, saying, Time enough hereafter, when the time is uncertain; and besides, they do not know whether ever it will be proffered to them again, or no: I say, Wouldst thou not then call them fools? And if so, then dost thou think that thou art a wise man to let thy immortal soul hang over hell by a thread of uncertain time, which may soon be cut asunder by death? But to speak plainly, all these are the words of a slothful spirit. Arise man, be slothful no longer; set foot, and heart, and all into the way of God,

and run, the crown is at the end of the race; there also standeth the loving fore-runner, even Jesus, who hath prepared heavenly provision to make thy soul welcome, and he will give it thee with a willinger heart than ever thou canst desire it of him. O therefore do not delay the time any longer, but put into practice the words of the men of Dan to 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 are ye still,' or do you forbear running? Be not slothful to go, and to enter to possess the land.' Ja. xviii. 9. Farewell.

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

11. After that, THE WORD RUN IS OPENED by three other Scripture expressions

1. Flying. 2. Pressing. 3. Continuing, III. After which is laid down SEVERAL REASONS FOR THE CLEARING OF THE DOCTRINE

1. Because every one that runneth doth not obtain. 2. Because if they do not obtain, then will they lose their running also. 3. Because the way is long. 4. Because the time is uncertain. 5. Because the devil, sin, hell, and the law runs after them. 6. Because heaven's gates may be shut shortly. 7. Because if they lose, they lose ALL; even God, Christ, their souls, &c.,

IV. DIRECTIONS.-In the fourth place, I come to give some directions how to run so as to obtain; and they

or no,

391

in all are nine

3. The sad estate of them that are running quite back

4. Their woe also that to this day sit still, and run not at all, 5. This doctrine calleth out to them that began but a while since to mend their pace, 6. That old professors should not let young striplings outrun them,

392

393

393

6. Not to let thy ear be open to every one that calleth after thee,

385

7. Not to be daunted with the enemies thou art like to meet with between this and the kingdom of heaven,

8. To take heed of stumbling at the cross,

386

9. To cry hard to God for an enlightened heart and a willing mind,

388

9. The conclusion, or last use; wherein, to provoke thee, thou hast the heavenly carriage of Lot as he went from Sodom, and the fearful doom of his wife, 393 VII. PROVOCATION.-Also to consider, if thy soul be lost, it is thy own loss, and THOU ONLY wilt feel the smart thereof,

These be the contents of this little book;
If thou wilt see further, then thorow it look.

394

'SO RUN, THAT YE MAY OBTAIN.'-1 COR. IX. 24. HEAVEN and happiness is that which every one desireth, insomuch that wicked Balaam could say, 'Let me die the death of the righteous, and let my last end be like his.' Nu. xxiii. 10. Yet for all this, there are but very few that do obtain that ever-tobe-desired glory, insomuch that many eminent professors drop short of a welcome from God into his 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, which if taken, would be for their help and advantage. First, Not to be wicked, and sit still, and wish for heaven; but TO RUN for it. Second, Not to content themselves with every kind of running; but, saith he, 'SO RUN, that ye may obtain.' As if he should say, Some, because they would not lose their souls, they begin to run betimes, Ec. xii. 1, they run apace, they run with patience, He. xii. 1, they run the right way. Mat. xiv. 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. 1Co. iv. 13. 2 Co. vị 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 similitude to set before the eyes of the saints of the Lord. Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.' That is, do not only run, but be sure you win as .well as run. 'So run, that ye may obtain.'

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

[I. THE DOCTRINE of the Text.]

The doctrine is this: THEY THAT WILL HAVE HEAVEN, MUST RUN FOR IT; I say, they that will Lave heaven, they must run for it. I beseech you to heed it well. Know ye not that they which run in a race run all, but one receiveth the prize? So run ye.' The prize is heaven, and if you will have it, you must run for it. You have another scripture for this in the 12th of the Hebrews, the 1st, 2d, and 3rd verses: Wherefore seeing we also,' saith the apostle, are compassed about with so great a cloud of witnesses, let us lay aside every

·

[II. THE WORD RUN OPENED.]

But before I go any further, observe,

First-FLYING-That this running is not an ordinary, or any sort of running, but it is to be understood of the swiftest sort of running; and therefore in the 6th of the Hebrews it is called ‘a fleeing ;' that we might have a strong consolation, who have fled for refuge, to lay hold 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 the city of refuge, when the avenger of blood was hard at his heels, to take vengeance on him for the offence he had committed; therefore it is a RUNNING or FLYING for one's 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 toward the mark;' Ph. iii. 14; which signifieth, that they that will have heaven, they must not stick at any difficulties they meet with; but press, crowd, and thrust through all that may stand between heaven and their souls. So run!

Third-CONTINUING-This running is called in another place, 'a continuing in the way of life. If ye continue in the faith grounded, and settled, and be not moved away from the hope of the gospel' of Christ. Col. i. 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 run through all difficulties, and to continue therein to the end of the race, which must be to the end of my life. 'So run, that ye may obtain.'

[III. SEVERAL REASONS FOR CLEARING THIS
DOCTRINE.]

And the reasons for this point are these, First. Because all or every one that runneth doth not obtain the prize; there be many that do run, yea, and run far too, who yet miss of the crown that standeth at the end of the race. You know that all that run in a race do not obtain the victory; they all run, but one wins. And so it is here; it is not every one that runneth, nor every one that seeketh, nor every one that striveth for the mastery, that hath it. Lu. xiii. Though a man do strive for the mastery, saith Paul, yet he is not crowned, except he strive lawfully;' that is, unless he so

Second, Because you know that though a man do run, yet if he do not overcome, or win, 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 he doth not obtain, he doth lose his labour, spend his pains and time, and that to no purpose; I say, he getteth nothing. And ah! how many such runners will there be found at the day of judgment! Even multitudes, multitudes that have run, yea, run so far as 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 their pains. Depart from me, you come not here, you come too late, you run too lazily; the door is shut. When once the master of the house is risen up,' saith Christ, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us, I will say, I know ye not, Depart,' &c. Lu. xiii. 25. O sad will the estate of those be that run and miss; therefore, if you will have heaven, you must run for it; and 'so run that ye may obtain.'

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

Fourth, They that will go to heaven they must run for it; because, as the way is long, so the time in which they are to get to the end of it is very un

1 How awfully is this pictured to the soul in that solemn account of the day of death and judgment in Mat. xxv.; and how strikingly applied in the Pilgrim's Progress in the character of Ignorance.-(ED.)

2 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 by baptism to drive away the spirits of darkness, so that the departing soul may take its journey without

hast no more time allotted thee than that thou now enjoyest. Boast not thyself of to-morrow, for thou knowest not what a day may bring forth.' Pr. xxvii. 1. Do not say, I have time enough to get to heaven seven years hence; for I tell thee, the bell may toll for thee before seven days more be ended;2 and when death comes, away thou must go, whether thou art provided or not; and therefore look to it; make no delays; it is not good dallying with things of so great concernment as the salvation or damnation of thy soul. You know he that hath a great way to go in a little time, and less by half than be 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 Pe. v. 8. And I will assure you, the devil is nimble, he can run apace, he is light of foot, he hath overtaken many, he hath turned up their heels, and hath given them an everlasting fall. Also the law, that can shoot a great way, have a care thou keep out of the reach of those great guns, the ten commandments. Hell also hath a wide mouth; it can stretch itself further than you are aware of. And as the angel said to Lot, Take heed, look not behind thee, neither tarry thou in all the plain,' that is, any where between this and heaven, 'lest thou be consumed.' Ge. xix. 17. So say I to thee, Take heed, tarry not, lest either the devil, hell, death, or the fearful curses of the law of God, do overtake thee, and throw thee down in the midst of thy sins, so as never to rise and recover again. If this were well considered, then thou, as well as I, 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 of heaven may be shut shortly. Sometimes sinners have not heavengates open to them so long as they suppose; and if they be once shut against a man, they are so heavy, that all the men in the world, nor all the angels in heaven, are not able to open them. I shut, and no man openeth,' saith Christ. And how if thou shouldst come but one quarter of an hour too late? I tell thee, it will cost thee an eternity to bewail thy misery in. Francis Spira can tell thee what it is to stay till the gate of mercy

molestation!! It was also intended to rouse the faithful to pray for the dead person's soul. This, and other superstitious practices, were suspended during the Protectorate in some parishes, if not generally, but were revived at the Restoration, because the omission injured the revenues of the church.See Brand's Popular Antiquities.—(ED.)

3 This quotation, probably made from memory, is a mixture of the Genevan and the present version.-(ED.)

be quite shut; or to run so lazily, that they be shut before thou get within them. What, to be shut out! what, out of heaven! Sinner, rather than lose it, run for it; yea, and 'so run that thou mayst obtain.'

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 say of thee, if thou be such a one who runs and missest; I say, even all that go by will begin to mock at thee, saying, This man began to run well, but was not able to finish. Lu. xiv. 23–30. But more of this anon.

Quest. But how should a poor soul do to run? For this very thing is that which afflicteth me sore, as you say, to think that I may run, and yet fall short. Methinks to fall short at last, 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 following things.

[IV. NINE DIRECTIONS HOW TO RUN.]

The First Direction.-If thou wouldst so run as to obtain the kingdom of heaven, then be sure that thou get into the way that leadeth thither. For it is a vain thing to think that ever thou shalt have the prize, though thou runnest never so fast, unless thou art in the way that leads to it. Set the case, that there should be a man in London that was to run to York for a wager; now, though he run never so swiftly, yet if he run full south, he might run himself quickly out of breath, and be never the nearer the prize, but rather the further off. Just so is it here; it is not simply the runner, nor yet the hasty runner, that winneth the crown, unless he be in the way that leadeth thereto. I have observed, that little time which I have been a professor, that there is a great running to and fro, some this way, and some that way, yet it is to be feared most of them are out of the way, and

2

Francis Spira, in 1548, being a lawyer in great repute in Italy, professed gospel principles, but afterwards relapsed into Popery, and became a victim of black despair. His awful case will be found recorded at page 582. Luther narrates a case somewhat similar. A poor tempted soul mistook the suggestions of Satan for the righteous indignation of the Saviour. To prevent others being driven to self-destruction, he narrates the case of Dr. Kraus of Halle. He was so bewitched of the devil that he believed he was accused of Christ. His cries were, I have denied Christ, and now he standeth before his Father and accuseth me. He being blinded by the illusions of the devil, so strongly conceived in his imagination, that by no exhortations, no consolations, no promises of God, could he be brought from it. Whereupon he despaired, and miserably destroyed himself.-Commentary on Galatians, iii. ver. 1.

then, though they run 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 one is for his life, his soul, either for heaven or hell.3

If thou now say, Which is the way? I tell thee it is CHRIST, THE SON OF MARY, THE SON OF GOD, Jesus saith, I am the way, and the truth, and the life; no man cometh unto the Father but by me.' Jn. xiv. 6. So then thy business is, if thou wouldst have salvation, to see if Christ be thine, with all his benefits; whether he hath covered thee with his righteousness, whether he hath showed thee that thy sins are washed away with his heart-blood, whether thou art planted into him, and whether thou have faith in him, so as to make a life out of him, and to conform thee to him. That is, such faith as to conclude that thou art righteous, because Christ is thy righteousness, and so constrained to walk with him as the joy of thy heart, because he saveth thy soul. And for the Lord's sake take heed, and do not deceive thyself, and think thou art in the way upon too slight grounds; for if thou miss of the way, thou wilt miss of the prize; and if thou miss of that, I am sure thou wilt lose thy soul, even that soul which is worth more than the whole world.

But I have treated more largely on this in my book of the two covenants, and therefore shall pass it now; only I beseech thee to have a care of thy soul, and that thou mayest so do, take this counsel: Mistrust thy own strength, and throw it away; down on thy knees in prayer to the Lord for the spirit of truth; search his word for direction; fly seducers' company; keep company with the soundest Christians, that have most experience of Christ; and be sure thou have a care of Quakers, Ranters, Freewillers; also do not have too much company with some Anabaptists, though I go under that name myself. I tell thee this is such a serious

2 How plain and important is this direction. Saul the persecutor ran fast, but the faster he ran in his murderous zeal the further he ran from the prize. Let every staunch sectarian examine prayerfully his way, especially if the sect he belongs to is patronized by princes, popes, or potentates, and endowed with worldly honours. He may be running from and not to heaven.—(ED.)

3 He that trusts in the sect to which he belongs is assuredly in the wrong way, whether it be the Church of Rome or Eng land, Quaking, Ranting, Baptists, or Independents. Trust in Christ must be all in all. First be IN Christ, then run for heaven, looking unto Christ. Keep fellowship with those who are the purest, and run fastest in the ordinances of the gospel which are revealed in the Word. Follow no human authority nor craft, seek the influence of the Holy Spirit for yourself, that you may be led into all truth, then you will SO run as to obtain.-(ED.)

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

Only by the way, let me bid thee have a care of two things, and so I shall pass to the next thing.

I. Have a care of relying on the outward obedience to any of God's commands, or thinking thyself ever the better in the sight of God for that. 2. Take heed of fetching peace for thy soul from any inherent righteousness; but if thou canst believe that as thou art a sinner, so thou art justified freely by the love of God, through the redemption that is in Christ; and that God for Christ's sake hath forgiven thee, not because he saw any thing done, or to be done, in or by thee, to move him thereunto to do it; 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 be much in studying and musing on the way. You know men that would be expert in any thing, they are usually much in studying of that thing, and so likewise is it with those that quickly grow expert in any way. This therefore thou shouldst do; let thy study be much exercised about Christ, which is the way; what he is, what he hath done, and why he is what he is, and why he hath done what is done; as, why He took upon him the form of a servant,' why he was made in the likeness of men.' Ph. ii. 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, and what he doth there? 2 Co. Be much in musing and considering of these things; be thinking also enough of those places which thou must not come near, but leave some on this hand, and some on that hand; as it is with those that travel into other countries, they must leave such a gate on this hand, and such a bush on that hand, and go by such a place, where standeth such a thing. Thus, therefore, thou must do: Avoid such things which are expressly forbidden in the Word of God. Withdraw thy foot far from her, and come not nigh the door of her house, for her steps take hold on hell, going down to the chambers of death.' Pr. v., vii. And so of every thing that is not in the way, have a care of it, that thou go not by it; come not near it, have nothing to do with it. So RUN.

v. 21.

The Third Direction.-Not only thus, but, in the next place, thou must strip thyself of those things that may hang upon thee to the hindering of thee in the way to the kingdom of heaven, as covetousness, pride, lust, or whatever else thy heart may be inclining unto, which may hinder thee in this

heavenly race. Men that run for a wager, if they intend to win as well as run, they do not use to encumber themselves, or carry those things about them that may be a hinderance to them in their running. Every man that striveth for the mastery is temperate in all things,' 1 Co. ix. 25, that is, he layeth aside every thing that would be any ways a disadvantage to him; as saith the apostle, 'Let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us.' He. xii. 1. It is but a vain thing to talk of going to heaven, if thou let thy heart be encumbered with those things that would hinder. Would you not say that such a man would be in danger of losing, though he run, if he fill his pockets with stones, hang heavy garments on his shoulders, and great lumpish shoes on his feet? So it is here; thou talkest of going to heaven, and yet fillest thy pocket with stones, i.e., fillest thy heart with this world, lettest that hang on thy shoulders, with its profits and pleasures. Alas, alas, thou art widely mistaken! If thou intendest to win, thou must strip, thou must lay aside every weight, thou must be temperate in all things. Thou must so RUN.

The Fourth Direction.-Beware of by-paths; take heed thou dost not turn into those lanes which lead out of the way. There are crooked paths, paths in which men go astray, paths that lead to death and damnation, but take heed of all those. Is. lix. 8. Some of them are dangerous because of practice; Pr. vii. 25; some because of opinion, but mind them not; mind the path before thee, look right before thee, turn neither to the right hand nor to the left, but let thine eyes look right on. even right before thee. Pr. iii. 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.' Pr. iv. 26, 27. This counsel being not so seriously taken as given, is the reason of that starting from opinion to opinion, reeling this way and that way, out of this lane into that lane, and so missing the way to the kingdom. Though the way to heaven be but one, yet there are many crooked lanes and by-paths shoot down upon it, as I may say. And again, notwithstanding the kingdom of heaven be the biggest city, yet usually those by-paths are most beaten, most travellers go those ways; and therefore the way to heaven is hard to be found, and as hard to be kept in, by reason of these. Yet, nevertheless, it is in

How plain is this direction, and how does it commend with stones, how absurd for a man who is running a race!! itself to our common-sense; lumpish shoes, and pockets filled Stop, my dear reader, have you cast away all useless encambrances, and all easily besetting sins? Is your heart full of of strength to run for heaven, but are running upon swift mammon, or pride, or debauchery? if so, you have no particle perdition. (ED.)