good, O Mansoul. Hadst thou not had them to that yet I love thee, and bear thee


mine heart help thee, Diabolus had certainly made a hand of for ever. thee. Nourish them, therefore, my Mansoul. When Remember therefore, O my Mansoul, that thou thou dost well, they will be well; when thou dost art beloved of me; as I have therefore taught thee ill, they will be ill

, and sick, and weak. Make to watch, to fight, to pray, and to make war not my captains sick, 0 Mansoul, for if they against my foes, so now I command thee to believe be sick, thou canst not be well; if they be that my love is constant to thee. 0


Mansoul, weak, thou canst not be strong; if they be faint, how have I set my heart, my

upon thee, watch, thou canst not be stout and valiant for thy King, Behold, I lay none other burden upon thee, than O Mansoul. Nor must thou think always to live what thou hast already, hold fast till I come.? by sense, thou must live upon my Word. Thou must believe, O my Mansoul, when I am from thee, informs them of his intention to take down the present town AN ADVERTISEMENT TO THE READER.


of Mansoul, and to rebuild it in a more glorious manner; in

other words, to remove the believer to glory, and raise up his 1 .To make a hand on,' to waste, spoil, or destroy.—Halli- mortal body to everlasting honour and happiness, when sin, well.—(ED.)

sorrow, and temptation shall never more be known. Till this ? In this truly evangelical speech, the Lord Jesus is repre- event takes place, he directs his people to keep their garments sented as recapitulating his gracious dealings with the souls of white and clean—that is, to be holy in all manner of converhis people. Salvation is uniformly ascribed to the free mercy sation and godliness; to watch carefully against sin, which is of the Father, and the precious blood of the Son. Every. the only thing that can hurt them; and to live every day (in gracious soul will cordially say, “Not unto me, not unto me, holiness and good works] by faith in the Word of God O Lord, but to thy name be all the glory.' Emmanuel then' (Burder.)

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Some say the Pilgrim's Progress is not mine,
Insinuating as if I would shine
In name and fame by the worth of another,
Like some made rich by robbing of their brother.
Or that so fond I am of being sire,
I'll father bastards; or, if need require,
I'll tell a lie in print to get applause.
I scorn it: John such dirt-heap never was,
Since God converted him. Let this suffice
To show why I my Pilgrim patronize.

It came from mine own heart, so to my head,
And thence into my fingers trickled;
Then to my pen, from whence immediately
On paper I did dribble it daintily.

Manner and matter too was all mine own, Nor was it unto any mortal known,

'Till I had done it. Nor did any then
By books, by wits, by tongues, or hand, or pen,
Add five words to it, or write half a line
Thereof: the whole, and every whit, is mine.

Also, for this thine eye is now upon,
The matter in this manner came from none
But the same heart, and head, fingers, and pen,
As did the other. Witness all good men;
For none in all the world, without a lie,
Can say that this is mine, excepting I.

I write not this of any ostentation, Nor 'cause I seek of men their commendation; I do it to keep them from such surmise, As tempt them will my name to scandalize. Witness my name, if anagram'd to thee, The letters make, Nu hony in a B.







. And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee,

neither stay thou in all the plain: escape to the mountain, lest thou be consumed.—Gen. xix. 17.

London: Printed for John Marshall, at the Bible in Gracechurch Street, 1698.



ABOUT forty years ago a gentleman, in whose com- | young, he had read Bunyan's Heavenly Foolman pany I had commenced my pilgrimage, and who with intense interest, and made a full analysis of it, had joined me in communion with a Baptist church, in the shape of notes, which, having committed to about four years previously, came to my house one memory, he preached to a very delighted and deeply Monday morning, greatly delighted with the sermon impressed congregation; that after a lapse of many which our pastor had preached on the previous day, years, looking over the outlines of his early serwhile I was engaged in superintending the Sunday mons, he was struck with it, and believing it to be school. It had caused a very remarkable sensation, his own composition, had again used it with such which, if properly followed up, bid fair to occasion extraordinary success, as led his deacons and meman extraordinary revival of religion in the neigh-bers to request him to print it. Doubtless Bunyan bourhood. He, with the deacons, had begged of being dead has often similarly spoken—may his our minister to fill up his outline, and prepare the voice never be lost in silence or be forgotten. sermon for publication, to which he had consented. The title of • Heavenly Footman’ was probably He wished to ascertain from me, as a publisher, suggested by the words of the prophet Jeremiah, the

expense of printing five thousand copies, being 'If thou hast run with the footmen, and they have sure that the sale of it would be unprecedented, wearied thee, then how canst thou contend with not only throughout the kingdom, but as far as horses? And in the land of peace

thou trustedst, the English language was spoken. In about a then how wilt thou do in the swelling of Jordan?' week, the copy fairly written was left with me. zii. 5, and . Let us run with patience the race that The text was Heb. xii. 1, . Let us run with patience is set before us.' Heb. xii. 1. The word footman the race that is set before us.' After the intro- does not refer to that class of servants who are duction that all men desire heaven, but all do badged and dressed in livery to gratify the pride not run for it—the word run was explained as a of their masters, nor to that description of footflying, pressing, persevering. Then seven reasons, soldiers or infantry, whose business is designated and nine directions, were followed by nine motives by the blood-stained colour of their clothes. But and nine uses.

This, and the striking ideas and it refers to those who are travelling on foot to a language of the sermon, brought Bunyan to my re- distant country, engaged on a pilgrimage from collection, and, on comparison, it proved to be the earth to heaven. It is worthy of remark, that the Heavenly Footman, with very slight alterations. whole of the children of God, of every age and Having then very recently purchased a neat edition clime, class and kindred, the richest and the of the book, at a very low price, my inquiry was, poorest, all are upon terms of perfect equality in whether they would not prefer having the book in running the race set before them. No wealth, nor its genuine state, especially as it was ready for grade, can procure a horse to carry them, or a cardelivery. I need not add, that all thoughts of riage to ride in; all must run on foot.

The only circulating the sermon was at once abandoned. carriage for the foot-sore, weary pilgrim, is the In conversation with my excellent pastor, who bosom of Christ; he carries the lambs in his afterwards for many years bore the honour of a bosom, and there is room enough for all ; the D.D., he acknowledged his obligation to me for poorest labourer and the noblest aristocrat meet detecting the plagiarism before the sermon was there upon a level with each other; there is no published, and explained to me that, when very first class for the rich, and parliamentary train for the poor.



It is all first class. In the years of tempest and fiery persecution. At length, varied adventures of Christian and his associates, having overcome his own and his friends' reluctance and of Christiana, her children, and her lovely to publish so solemn a work on the conversion of friend Mercy, they never ride. The little one a sinner and his way to heaven, in the form of an is led by the hand up the steep and rough hill allegory, the Pilgrim's Progress was printed in Difficulty, but his own feet carry him throughout 1678. The wonderful popularity of this book, and the wearisone road. The only carriage was the great good it produced, led him again to turn the fiery chariot which carried the soul of the his Grace Abounding into a different form of narramartyred Faithful to the Celestial City; there is tive, in the more profound allegory of the Holy no riding to heaven while in the body. Wealth War; this was published in 1682, and in two may procure many pleasures to clog the soul in its years afterwards he completed the Pilgrim by a journey. It may purchase indulgencies; it may delightful second part. His long incarceration, incline some disciples to look at sinful imperfec- followed by sudden and great activity, probably tions through the wrong end of the telescope; it brought down his robust constitution; and as the may purchase prayers—but devotional exercises, end of his course drew nigh, he was doubly diligent, bought by gold, will freeze the soul. It is the for in 1688, before his death-day, which was in poor disciple that receives the faithful admonitions August, he published six important treatises, and of his equally poor fellow-saints. The rich have had prepared fourteen or fifteen others for the more ceremony, while the labourer enjoys more press. Among these were his final and almost richly, more free from restraint, the warm out- dying instructions to the pilgrim, under the title pourings of a devotional spirit. Still there is no- of The Heavenly Footman, the man whom he thing to prevent the greatest nobleman or monarch describes in the poetical apology to the Pilgrim's from running to heaven in company with the dis- Progress, as he that ciples of our lowly Master. If he refuses this road

Runs and runs, and this company, he must pursue his downward

Till he unto the gate of glory comes.' course to destruction.

The order in which the allegorical works of This treatise sheds a lustre over the latter days of Bunyan were written, very naturally suggest itself our immortal allegorist. It is evidently the profrom his own narratives, and from the dates of duction of a mind expanded and chastened with their publication. It was thus, while suffering his the rich experience of sanctified age. In

In it wo tedious and dangerous imprisonment for Christ's / are reminded of those important directions to sake, he was led to write an account of the deal- heavenly footmen, contained in his most admired ings of God with his soul, which work he published books. Is there a Slough of Despond to be passed, in 1666, under the title of Grace Abounding to the and a hill Difficulty to be overcome ? Here the Chief of Sinners. While engaged in writing this footman is reminded of many a dirty step, many remarkable narrative, the almost unbounded alle- a high hill, a long and tedious journey through a gorical powers of his mind were brought into vast howling wilderness;' but he is encouraged, exercise

“the land of promise is at the end of the way.' * And thus it was: I writing of the way

Must the man that would win eternal And race of saints, in this our gospel-day, glory draw his sword, put on his helmet, and Fell suddenly into an allegory

fight his way into the temple—the heavenly footAbout their journey, and the way to glory.'

man must press, crowd, and thrust through all Having finished his Grace Abounding, he allowed that stand between heaven and his soul. his fertile imagination its full scope, and again wrote Did Ignorance, who perished from the way, say the result of his experience in the form of an alle- to the pilgrims, “You go so fast, I must stay gorical narrative, called the Pilgrim's Progress from awhile behind ?' He who runs to heaven is this world to that which is to Come. At first the told that the heavy-heeled, lazy, wanton, and thoughts pressed upon

him as fast as he could write foolish professor will not attain the prize. p. 382. them, yet he says—

The wicket-gate, at the head of the way, is allI did not think

important; none can get to heaven unless they To show to all the world my pen and ink

enter by Christ, the door and way, so the footman In such a mode.'

is reminded that it matters not how fast he runs, he And it was several years before he ventured to can never attain the prize, if he is in the wrong road. publish his beautiful allegory. He was released p. 382. Did the pilgrims so severely suffer from enfrom prison in 1672, having been chosen in the tering upon Byepath-meadow, and even after that previous year to be the pastor, or ministering elder bitter experience were they again misled into a bye of the church at Bedford. His time was then path, by a black man clothed in white raiment? Our Duch occupied in re-organizing the church, after footman is warned—Beware then of bye and crooked

p. 382.

P. 381.

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paths that lead to death and damnation ; the way to | dition. No minister felt a more ardent desire to heaven is one, still there are many well-beaten bye- rouse them to a sense of their danger and to guard paths that butt or shoot down upon it, and which them against despair than John Bunyan. In his lead to destruction. p. 384. To prevent vain and Jerusalem Sinner Saved he thus argues · Why desfoolish company from calling you out of the path, pair ? thou art yet in the land of the living.' 'It or from loitering in it, say, I am in haste, I am is a sin to begin to despair before one sets his foot running for a prize; if I win I am made, I win ALL; over the threshhold of hell gates.' • What, despair if I lose I lose all, and am undone. p. 386. So it of bread in a land that is full of corn ? Despair of was with Faithful when even Christian, who saw mercy when our God is full of mercy, thou scrupuhim before, cried Ho ho, so ho. Faithful answered, lous fool ; despair when we have a redeeming Christ • No, I am upon my life, the avenger of blood is alive. Let them despair that dwell where there is behind me.' In the same way the pilgrims refused no God, and that are confined to those chambers of the invitations of Demas with his silver mine. No, death which can be reached by no redemption. In says the heavenly footman, I am running for Bunyan's Come and Welcome, he proves that it would heaven, for my soul, for God, for Christ, from hell be ‘high blasphemy and damnable wickedness' to and everlasting damnation. p. 386. Did the poor imagine that Christ would cast out any that come to pilgrims go grunting, puffing, and sighing, one God by him. He cannot mean the backslider, for tumbleth over a bush, another sticks fast in the Bunyan was such. David also, to an awful extent, dirt, one cries out, I am down, and another, Ho! and Peter to the denial of his Lord. No, he may where are you? Pilgrim's Progress. p. 236. So the mean those who, while neglecting the Saviour, are footman is told that he will • meet with cross, pain, overtaken by madness, or more probably to such as and wearisomeness to the flesh, with briars and Judas, Spira, and others who sell their Master, or quagmires, and other encumbrances,' through all renounce him. If a man abandons the Saviour, which he must persevere. p. 387. Did Formalist and there is no other name under heaven whereby he can Hypocrite turn off into bye-ways at the foot of the be saved; there remaineth no more sacrifice for hill Difficulty, and miserably perish? Did Mistrust sin;' he is a despiser of God's way of salvation, and and Timorous run back for fear of the persecuting tramples under foot the Son of God. While such lions, Church and State? So the man that runs a career continues, fiery indignation must be his for heaven is cautioned—Some when they come wretched destiny. They who contemn the heavenly at the cross can go no further, but back again to gift—the Holy Ghost—the word of God—the powers their sins they go, stumble and break their necks, of the world to come—if they persevere unto death or turn aside to the left or to the right, and perish.' in such sentiments, the day of grace is past. There

Be not ready to halt, nor run hobbling and have been some who, like Esau, having sold their halting, but, like my Lord Will-be-will in the Holy birthright, sought repentance even with tears, but War, when fighting against Diabolus, get thy will found it not—they sought it not in God's appointed tipt with heavenly grace, and go full speed for way. All hope depends upon such sinners coming heaven. These quotations tend to prove that this unto Christ, humbled and broken-hearted. Ile is invaluable treatise is a summary of the guide books willing, He is able to save even then to the utterwhich Bunyan had before written. It was doubt. most, but they will not.' Ile has promised, and less one of the last productions of his prolific pen. will perform his word, ‘him that cometh to me I

Two passages in the Heavenly Footman appear will in nowise cast out.' The volume of inspirato favour the idea, that a period in life is, in some tion is crowned at its close with the same cheering cases, fixed, beyond which there is no repentance; encouragement, ' And the Spirit and the bride say, thus in p. 373, in a solemn warning against procras- Come. And let him that is athirst come. And tination he

says, *Dost thou know whether the day WHOSOEVER WILL, let him take the water of life of grace will last a week longer or no ? For the freely.' I cannot imagine that any man would day of grace is past with some before their life is have sung with greater pleasure than Bunyan that ended ;' and p. 382, sometimes sinners have not hymn of Dr. Watts'-heaven gates open to them so long as they suppose ;

* Life is the time to serve the Lord, and if they be once shut against a man, they are

The time to insure the great reward; so heavy that all the men in the world, nor all the

And while the lamp holds out to burn, angels in heaven, can open them. Francis Spira

The vilest sinner may return.' can tell thee what it is to stay till the gate of They only who reject the counsel and mercy of mercy be quite shut.' It becomes an interesting God, shut heaven's gates against their own souls, inquiry as to who Bunyan means by the 'some' of and rush upon Jehovah's bucklerlike Judas, or Spira, whom he says, that the day of grace is past be or like one of Bunyan's early friends, John Childs, fore their life is ended.' This cannot refer to those who apostatized for fear of persecution, and perished who, neglecting the Saviour, are in a perishing con- | by his own hand. To such only the day of grace VOL. III,


p. 388.

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