Front Cover
 Title Page
 The Author's Epistle to all Slothful...
 Heaven Must be Run for
 Directions for this Heavenly...
 Motives to Pursue this Heavenly...
 Application of the Point
 Back Cover

Group Title: The heavenly footman, or, A description of the man that gets to heaven : with directions how to run so as to obtain
Title: The heavenly footman, or, A description of the man that gets to heaven with directions how to run so as to obtain
Full Citation
Permanent Link: http://ufdc.ufl.edu/UF00001891/00001
 Material Information
Title: The heavenly footman, or, A description of the man that gets to heaven with directions how to run so as to obtain
Alternate Title: Description of the man that gets to heaven
Physical Description: 95 p., 1 leaf of plates : ; 16 cm.
Language: English
Creator: Bunyan, John, 1628-1688
American Baptist Publication Society ( Publisher )
Publisher: American Baptist Publication Society
Place of Publication: Philadelphia
Publication Date: [c1851]
Subject: Christian life -- Juvenile fiction   ( lcsh )
Laziness -- Juvenile fiction   ( lcsh )
Embossed cloth bindings (Binding) -- 1851   ( rbgenr )
Bldn -- 1851
Genre: Embossed cloth bindings (Binding)   ( rbgenr )
fiction   ( marcgt )
Spatial Coverage: United States -- Pennsylvania -- Philadelphia
Statement of Responsibility: by John Bunyan.
General Note: Publisher's advertisements 4 pages at end.
General Note: Baldwin Library copy lacks publisher's ads.
Funding: Preservation and Access for American and British Children's Literature, 1850-1869 (NEH PA-23536-00).
 Record Information
Bibliographic ID: UF00001891
Volume ID: VID00001
Source Institution: University of Florida
Rights Management: All rights reserved by the source institution and holding location.
Resource Identifier: aleph - 002222968
oclc - 06466301
notis - ALG3216
 Related Items
Other version: Alternate version (PALMM)
PALMM Version

Table of Contents
    Front Cover
        Front page 1
        Front page 2
    Title Page
        Page 1
        Page 2
    The Author's Epistle to all Slothful and Careless People
        Page 3
        Page 4
        Page 5
        Page 6
        Page 7
        Page 8
        Page 9
        Page 10
        Page 11
        Page 12
    Heaven Must be Run for
        Page 13
        Page 14
        Page 15
        Page 16
        Page 17
        Page 18
        Page 19
        Page 20
        Page 21
        Page 22
        Page 23
        Page 24
    Directions for this Heavenly Course
        Page 25
        Page 26
        Page 27
        Page 28
        Page 29
        Page 30
        Page 31
        Page 32
        Page 33
        Page 34
        Page 35
        Page 36
        Page 37
        Page 38
        Page 39
        Page 40
        Page 41
        Page 42
        Page 43
        Page 44
        Page 45
        Page 46
        Page 47
        Page 48
        Page 49
        Page 50
        Page 51
        Page 52
        Page 53
        Page 54
        Page 55
        Page 56
        Page 57
        Page 58
        Page 59
        Page 60
        Page 61
    Motives to Pursue this Heavenly Course
        Page 62
        Page 63
        Page 64
        Page 65
        Page 66
        Page 67
        Page 68
        Page 69
        Page 70
    Application of the Point
        Page 71
        Page 72
        Page 73
        Page 74
        Page 75
        Page 76
        Page 77
        Page 78
        Page 79
        Page 80
        Page 81
        Page 82
        Page 83
        Page 84
        Page 85
        Page 86
        Page 87
        Page 88
        Page 89
        Page 90
        Page 91
    Back Cover
        Page 92
        Page 93
Full Text












So run, that ye may obtain."-1 Cor. ix. 2


in A

according to Act of Congress, in the year 1851, by the
In the Clerk's Office of the District Court of the United Stat8e t
and for the Eastern District of Pennsylvania

i I




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


that is slothful for heaven, hath his
heart full of heart-choking and soul-
damning sin.
Slothfulness hath these two evils:
first, to neglect the time in which it
should be getting heaven; and by that
means doth, in the second place, bring
in untimely repentance. I will war-
rant you, that he who should lose his
soul in this world through slothfulness,
will have no cause to be glad threat,
when he comes to hell. Slothfulness is
usually accompanied with carelessness;
and carelessness is for the most part be-
gotten by senselessness; and senseless-
ness doth again put fresh strength into
slothfulness;' and by this means the
soul is left remediless. Slothfulness
shutteth out Christ; slothfulness sha-
meth the soul.
Slothfulness is condemned even by
the feeblest of all the creatures. "Go
to the ant, thou sluggard, consider her
ways and be wise." "The sluggard


will not plow, by reason of the cold;"
that is, he will not break up the fallow
ground of his heart, because there must
be some pains taken by him that will
do it; "therefore he shall beg in har-
vest;" that is, when the saints of God
shall have their glorious heaven and
happiness given to them; but the slug-
gard "shall have nothing;" that is, be
never the better for his crying for mer-
cy; according to that in Matthew xxv.
If you would know a sluggard in the
things of heaven, compare him with
one that is slothful in the things of this
world. As 1. He that is slothful is
loath to set about the work he should
follow; so is he that is slothful for hea-
ven. 2. He that is slothful, is one that
is willing to make delays: so is he that
is slothful for heaven. 3. He that is a
sluggard, any small matter that cometh
in between, he will make it a sufficient
excuse to keep him off from plying his


work: so it is also with him that is
slothful for heaven. 4. He that is sloth-
ful doeth his work by the halves: and
so it is with him that is slothful for
heaven. He may almost, but he shall
never altogether, obtain perfection of
deliverance from hell; he may almost,
but he shall never (without he mend)
be altogether a saint. 5. They that
are slothful do usually lose the season
in which things are to be done: and
thus it is also with them that are sloth-
ful for heaven; they miss the seasons
of grace. And therefore, 6. They that
are slothful have seldom, or never, good
fruit; so also it will be with the soul-
sluggard. 7. They that are slothful,
are chid for the same: so also will
Christ deal with those that are not ac-
tive for him. 'Thou wicked and sloth-
ful servant! out of thine own mouth will
I judge thee. Thou saidst I was thus,
and thus; wherefore then gavest thou
not my money to the bank? &c. Take


the unprofitable servant, and cast him
into utter darkness, where there shall
be weeping and gnashing of teeth.'
What shall I say? 1. Time runs;
and will ye be slothful? 2. Much of
your lives are past; and will you be
slothful? 3. Your souls are worth a
thousand worlds; and will ye be sloth-
ful? 4. The day of death and judgment
is at the door; and will ye be slothful?
5. The curse of God hangs over your
heads; and will you be slothful? 6. Be-
sides, the devils are earnest, laborious,
and seek by all means every day, by
every sin, to keep you out of heaven,
and hinder you of salvation; and will
you be slothful? 7. Also, your neighbors
are diligent for things that will perish;
and will you be slothful for things that
will endure for ever? 8. Would you be
willing to be damned for slothfulness?
9. Would you be willing the angels of
God should neglect to fetch your souls
away to heaven, when you lie a dying,



and the devils stand by ready to scram-
ble for them? 10. Was Christ slothful
in the work of your redemption? 11. Are
his ministers slothful in tendering this
unto you? 12. And lastly, If all this
will not move, I tell you God will not
be slothful or negligent to damn you,
(their damnation slumbereth not, 2 Pet.
ii. 3;) nor will the devils neglect to fetch
thee, nor hell neglect to shut its mouth
upon thee.
Sluggard! art thou asleep still? Art
thou resolved to sleep the sleep of death?
Will neither tidings from heaven nor
hell awake thee? Wilt thou say still,
yet a little sleep, a little slumber, and a
little folding of the arms to sleep ? Wilt
thou yet turn thyself in thy sloth, as
the door is turned upon the hinges ? O
that I was one that was skilful in lamen-
tation, and had but a yearning heart
towards thee, how would I pity thee!
how would I bemoan thee! O that
I could with Jeremiah let my eyes


run down with rivers of water for thee I
Poor soul, lost soul, dying soul, what
a hard heart have I that I cannot
mourn for thee! If thou shouldst lose
but a limb, a child, or a friend, it would
not be so much; but poor man, it is THY
SOUL! If it was to lie in hell but for a
day, but for a year, nay, ten thousand
years, it would (in comparison) be no-
thing; but O it is FOR EVER! What a
soul-amazing word will that be, which
saith, Depart from me, ye cursed, into
Objection. But if I should set in, and
run as you would have me, then I must
run from all my friends; for none of
them are running that way.'
Answer. And if thou dost, thou wilt
run into the. bosom of Christ, and of
God; and then what harm will that do
thee ?
Obection. 'But if I run this way,
then I must run from all my sins.'
Answer. That is true indeed; yet if


thou dost not, thou wilt run into hell
Obj'ction. 'But if I run this way,
then I shall be hated, and lose the love
of my friends and relations, and of those
that I expect benefit from, or have re
lance on, and I shall be mocked of all
my neighbors.
Answer. And iffthou dost not, thou
art sure to lose the love and favor of
God and Christ, the benefits of hea-
ven and glory, and be mocked of God
for thy folly. "I wilFPaugh at your
calamity, and mock witn your fear
cometh." If thou wouldst not be hated
and mocked then, take heed thou by
thy folly dost not procure the displea-
sure and mockings of the great God; for
his mocks and hatred will be terrible,
because they will fall upon thee in terri-
ble times, even when tribulation and
anguish take hold on thee; which will
be when death and judgment come,
when all the men in the earth, and


all the angels in heaven cannot help
Objection. 'But surely I may begin
this time enough, a year or two hence;
may I not ?'
Answer. First, Hast thou any lease
of thy life ? Did ever God tell thee thou
shalt live half a year, or two months
longer? Nay, it may be, thou mayst not
live so long. And therefore, Secondly,
Wilt thou be so sottish and unwise, as
to venture thy soul upon a little uncer-
tain time? Thirdly, Dost thou know
whether the day of grace will last a
week longer or no? For the day of
grace is past with some before their life
is ended; and if it should be so with
thee, wouldst thou not say, '0 that I
had begun to run before the day of grace
had been past, and the gates of heaven
shut against me!' But, Fourthly, If
thou shouldst see any of thy neighbors
neglect the making sure of either hose
or land to themselves, if they had it



proffered to them, saying, 'Time enough
hereafter,'-when the time is uncertain;
and besides, they do not know whether
ever it will be proffered to them again,
or no: I say, wouldst thou not call
them fools ? And if so, then dost thou
think that thou art a wise man to let
thy immortal soul hang over hell by a
thread of uncertain time, which may
soon be cut asunder by death?
But to speak plainly, all these are the
words of a slothful spirit. 'Arise, man!
be slothful no longer: set foot, and
heart, and all, into the way of God, and
run. The crown is at the end of the
Farewell. I wish our souls may meet
with comfort at the journey's end.



80 rUr, THA T r OBT AIN.- Corinthils Ix. 24.
HEAVEN and happiness is that which
every one desireth, insomuch that wick-
ed Balaam could say, "Let me die the
death of the righteous, and let my last
end be like his !" Yet for all this, there
are but very few that do obtain that
ever-to-be-desired glory, insomuch that
many eminent professors drop short of
a welcome from God into this pleasant
place. The tpostle, therefore, because
he did desire the salvation of the souls
of the Corinthians to whom he writes
this epistle, layeth them down in these


words, such counsel, as if taken, would
be for their help and advantage.
First, not to be wicked, and sit still.
and wish for heaven; but to run for it.
Secondly, Not to content themselves
with every kind of running; but, saith
he, So run, that ye may obtain."
As if he should say, 'Some, because
they would not lose their souls, begin to
run betimes; they run apace, they run
with patience, they run the right way;
do you so run. Some run from both
father and mother, friends and compa-
nions, and this, that they may have the
crown: do you so run. Some run
through temptations, afflictions, good
report, evil report, that they may win
the pearl: do you so run. "So run,
that ye may obtain."
These words are taken from men's
running for a wager. A very apt simi-
litude to set before the eyes of the saints
of the Lord. Know you not that they
which .run in a race, run all, but one re-


ceiveth 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 prose-
cuting that, I shall show you, in some
measure, the scope of the words.
The doctrine is this; THEY THAT WILL
I say, that they that will have hea-
ven, 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 re-
ceiveth 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 He-
brews: "Wherefore, seeing we also,"
saith the apostle, are compassed about
with so great a cloud of witnesses, let us
lay aside every weight, and the sin


which doth so easily beset us, and let us
run with patience the race that is set
before us." And let us run," saith he.
Again, saith Paul, "I so run, not as un-
certainly; so fight I, not as one that
beateth the air."
But before I go any farther, let me
explain the Nature and Reasons of this
As to its NATURE, this running is
1. Fleeing. Observe, that this run-
ning, is not an ordinary, or any sort of
running; but it is to be understood of
the swiftest sort of running; and there-
fore in the 6th of the Hebrews, it is
called a fleeing. "That we might have
a strong consolation, who have fled for
refuge to lay hold on the hope set before
us." Mark, "Who have fled." It is
taken from that xxth of Joshua, concern-
ing the man that was to flee to the city
of refuge, when the avenger of blood
was hard at his heels, to take vengeance


on him for the offence he had committed.
Therefore it is a running or fleeing for
one's life; a running with all might and
main, as we use to say. So run.
2. Pressing. This running in another
place is called a pressing. "I press to-
ward the mark;" (Phil. iii.;) which sig-
nifieth that they that will have heaven,
must not stick at any difficulties they
meet with; but press, crowd, and thrust
through all, that may stand between
heaven and their souls. So run.
3. Continuing. This running is called
in another place, a continuing in the
way of life. "If ye continue in the
faith, grounded and settled, and be not
moved away from the hope of the gos-
pel." Not to run a little now and then,
by fits and starts; or half-way; or al-
most thither; but to run for my life, to
run through all difficulties, and to con-
tinue therein to the end of the race,
which must be to the end of my life.
" So run, that ye may obtain.


And the REASONS for this point are
1. Because every one that runneth doth
not obtain the prize. There be many
that do run, yea, and run far too, who
yet miss the crown that standeth at the
end of the race. You know that all
that run in a race do not obtain the vic-
tory; they all run, but one wins. And
so it is here; it is not every one that run-
neth, nor every one that seeketh, nor
every one that striveth for the mastery,
that hath it. Though a man do strive
for the mastery," saith Paul, "yet he is
not crowned, unless he strive lawfully;"
that is, unless he so run, and so strive,
as to have God's approbation.
What! do you think that every heavy
heeled professor will have heaven?
What! every lazy one? Every wanton
and foolish professor, that will be stop
ped by any thing; kept back by any
thing; that scarce runneth so fast hea-
venward as a snail creepeth on nme


ground? Nay, there are some professors
that do not go on so fast in the way of
God as a snail doth go on the wall; and
yet these think that heaven and happi-
ness is for them. But stay; there are
many more that run than there be that
obtain; therefore, he that will have hea-
ven must run for it!
2. Because you know that though
men do run, yet, if they do not overcome,
or win, as well as run, what will they be
the better for the running. They will get
nothing. You know the man that run-
neth, doth do it that he may win the
prize; but if he doth not obtain it, he
doth lose his labor, spend his pains and
time, and that to no purpose. I say, he
getteth nothing. And ah! how many
such runners will there be found in the
day of judgment? Even multitudes-
multitudes that have run, yea, run so
far as to come to heaven's gates, are not
able to get any further; but there stand
knocking, when it is too late, crying,


Lord, Lord; when they have nothing
but rebukes for their pains. 'Depart
from me; you come not in here; you
come too late; you ran too lazy; the
door is shut!' When once the master
of the house is risen up," saith Christ,
"and hath shut to the door, and ye be-
gin to stand without, and to knock at
the door, saying, Lord, Lord, open unto
us; he shall answer and say unto you, I
know you not, depart," &c. 0 sad will
the state of those be that run and miss
Therefore if you will have heaven you
must run for it; and so run, that ye
may obtain."
3. Because the way is long, (I speak
metaphorically,) and there is many a
dirty step, many a high hill, much work
to do; a wicked heart, world, and devil
to overcome. I say there are many
steps to be taken by those that intend to
be saved, by running, or walking, in the
steps of that faith of our father Abra-
ham. Out of Egypt thou must go


through the Red Sea; thou must run a
long and tedious journey, through the
vast howling wilderness, before thou
come to the land of promise.
4. They that will go to heaven must
run for it; because, as the way is so
long, so the time in which they are to get
to the end of it is very uncertain. The
time present is the only time; thou hast
no more time allotted thee than that
thou now enjoyest. Boast not thyself
)f to-morrow, for thou knowest not what
A day may bring forth." Do not say,
'I have time enough to get to heaven
seven years hence;' for I tell thee, the
bell may toll for thee, before seven days
more be ended. When death comes,
away thou must go, whether thou art
provided or not. And therefore look to
it; make no delays; it is not good dal-
lying with things of so great concern-
ment as the salvation or damnation of
thy soul. You know he that hath a
great way to go in a little time, and



less, by half, than he thinks of, had need
to run for it.
5. They that will have heaven must
run for it; because the devil, the law, sin,
death, and hell, follow them. There is
never a poor soul that is going to hea-
ven, but the devil, the law, sin, death,
and hell, make after that soul. Your
adversary, the devil, as a roaring lion,
walketh about, seeking whom he may
devour." And I will assure you the
devil is nimble; he can run apace, he it
light of foot; he hath overtaken many,
he hath turned up their heels and hath
given them an everlasting fall. Also
the law, that can shoot a great way:
have a care to keep out of the reach of
those great guns, the ten command-
ments. Hell also hath a wide mouth;
it can stretch itself farther than you are
aware of. And as the angel said to Lot:
"Take heed, look not behind thee, nei-
ther stay thou in all the plain," that is,
any where between this and heaven,


"lest thou be consumed;" so say I to thee.
Take heed, tarry not, lest either the
devil, hell, death, or the fearful curses
of the law of God, do overtake thee, and
throw thee down in the midst of thy
sins, so as never to rise and recover
again. If this were well considered,
then thou, as well as I, would say, they
that will have heaven must run for it.
6. They that will go to heaven must
run for it; because perchance the gates of
heaven may shut shortly. Sometimes sin-
ners have not heaven-gates open to
them so long as they suppose; and if
they be once shut against a man, they
are so heavy, that all the men in the
world, or all the angels in heaven, are
not able to open them. "I shut, and
no man can open," saith Christ. And
how if thou shouldst come but one quar-
ter 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 a tes of mercy


be quite shut; or to run so lazily, that
they be shut before thou get within
them. What! to be shut out! What!
out of heaven! Sinner, rather than lose
it, run for it; yea, and "so run that
thou mayst obtain."
7. Lastly, Because if thou lose, thou
lowest all. Thou losest soul, God, Christ
heaven, ease, peace, &c. Besides, thou
layest thyself open to all the shame,
contempt, and reproach, that either
God, Christ, saints, the world, sin, the
devil, and all, can lay upon thee. As
Christ saith of the foolish builder, so
will I say of thee, if thou be such a one
who runs and misseth; I say, even all
that go by will begin to mock at thee,
saying, This man began to run well,
but was not able to finish But more of
this anon.



Question. 'But how should a pool
soul do, so to run ?" For this very thing
is that which afflicteth me sore, (as you
say,) to think that I may run. and yet
fall short. Methinks to fall short at
last, Oh! it fears me greatly! Pray, tell
me, therefore, how I should run.'
Answer. That thou mayst indeed be
satisfied in this particular, consider these
following things.
THE FIRST DIRECTION.- If thou wouldst
so run as to obtain the kingdom of hea-
ven, then be sure that thou get into the
way that leadeth thither. For it is a vain
ting to think that ever thou shalt have
the prize, though thou runnest ever so
fast, unless thou art in the way that
leads to it. Set the case that there


should be a man in London that was to
run to York for a wager; now, though
he run ever so swiftly, yet if he run full
south, he might run himself out of
breath, and be never the nearer the
prize, but rather the farther off. Just
so is it here. It is not simply the run.
ner, nor yet the hasty runner, that win-
neth the crown, unless he be in the way
that leadeth thereto. I have observed,
(that little time which I have been a
professor,) that there is a great running
to and fro, some this way, and some
that way; yet it is to be feared most
of them are out of the way; and then,
though they run as swift as the eagle
can fly, they are benefited nothing at
Here is one runs a Quaking, another
a Ranting. One again runs after the
Baptism, and another after the Ine-
pendency. 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
If thou now say, Which is the way?
I tell thee it is CHRIST, the Son of Mary,
the Son of God. Jesus saith, "I am the
way, the truth, and the life: no man
cometh to the Father but by me." So
then thy business is, (if thou wouldst
have salvation,) to see if Christ be thine,
with all his benefits; whether he hath
covered thee with his righteousness;
whether he hath showed thee that thy
sins are washed away with his heart-
blood; whether thou art planted into
him, and whether thou have faith in
him, so as to make a life out of him, and
to conform thee to him; that is, such
faith as to conclude that thou art right,
eovspecause Christ is thy righteousness;
and so constrained to walk with him as
the joy of thy heart, because he saved
thy soul. And for the Lord's sake, take
heed, and do not deceive thyself, and



think thou art in the way upon too slight
grounds; for if thou miss of the way,
thou wilt miss of the prize; and if thou
miss of that, I am sure thou wilt lose
thy soul, even that soul which is worth
more than the whole world.
But I have treated more largely on
this in my book of the Two Covenants,
and therefore shall pass it now. Only
I beseech thee to have a care of thy
soul. And that thou mayst so do, take
this counsel. Mistrust thy own strength,
and throw it away. Down on thy
knees in prayer to the Lord, for the
Spirit of truth; search his word for di-
rection; flee seducers' company; keep
company with the soundest Christians,
that have most experience of Christ;
and be sure thou have a care of Quakers,
Ranters, Freewillers; also do not save
too much company with some Anabap-
tists, though I go under that name my-
I tell thee this is such a serious mat-


ter, and I fear thou wilt so little regard
it, that the thoughts of the worth of the
thing, and of thy too light regarding it,
doth even make my heart ache whilst I
am writing to thee. The Lord teach
thee the way by his Spirit, and then I
am sure thou wilt know it. Sb run.
Only, by the way, let me bid thee
have a care of two things, and so I shall
pass to the next thing. 1. Have a care
of relying on the outward obedience to
any of God's commands, or thinking thy-
self 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, be-
lieve that as thou art a sinner, so thou
art justified freely by the love of God,
through the redemption that is in Christ;
and that God, for Christ's sake, hath
forgiven thee, not because he saw any
thing done, or to be done, in or by
thee, to move him thereunto to do it.
Because this is the right way. The


Lord put thee into it, and keep thee
in it!
shouldst get into the way, so thou
shouldst also be much in studying and
mnusing on the way. You know men
that would be expert in any thing, are
usually much in studying of that thing;
and so likewise is it with those that
quickly grow expert in any thing. This
therefore thou shouldst do.
Let thy study be much exercised
about Christ, who is the way; what he
is, what he hath done, and why he is
what he is, and why he hath done what
is done; as why he took upon him the
form of a servant, why he was made in
the likeness of men; why he cried; why
he died; why he bare the sins of the
world; why he was made sin, and why
he was made righteousness; why he is
in heaven in the nature of man, and
what he doth there. Be much in mu
sing and considering of these things.


Be thinking also, enough for thy
warning, of those places which thou must
not come near; but leave, some on this
hand, and some on that hand; as it is
with those that travel into other coun-
tries. They must leave such a gate on
this hand, and such a bush on that
hand, and go by such a place, where
standeth such a thing. Thus therefore
you must do. Avoid such things as are
expressly forbidden in the word of God.
" Withdraw thy foot far from her, and
come not nigh the door of her house;
for her steps take hold of hell, going
down to the chambers of death." And
so of every thing that is not in the way;
have a care of it that thou go not by it;
come not near it; have nothing to do
with it. So run.
but, in the next place, thou must strip
thyself of those thiAgs that may hang upon
thee, to the hindering of thee in the way
to the kingdom of heaven: as covetous-



ness, pride, lust, or whatever else thy
heart may be inclining unto, which may
hinder thee in this heavenly race. Men
that run for a wager, (if they intend to
win as well as run,) do not use to en-
cumber themselves, or carry those things
about them that may be a hindrance to
them in their running. "Every man
that striveth for the mastery is tempe-
rate in all things." That is, he layeth
aside every thing that would be any
wise a disadvantage to him; as saith the
apostle, "Let us lay aside every weight,
and the sin that doth so easily beset us;
and let us run with patience the race
that is set before us."
It is but a vain thing to talk of going
to heaven, if thou let thy heart be en-
cumbered with those things that would
hinder. Would you not say that such a
man would be in danger of losing,
though he run, if he fill his pockets with
stones, hang heavy garments on his
shoulders, and great lumpish shoes on


his feet ? So it is here. Thou talkest
of going to heaven, and yet fillest thy
pockets with stones; that is, fillest thy
heart with this world; lettest that hang
on thy shoulders with its profits and
pleasures. Alas, alas! thou art widely
mistaken. If thou intendest to win,
thou must strip, thou must lay aside
every weight, thou must be temperate
in all things. Thou must so run.
paths. Take heed thou dost not turn
into those lanes which lead out of the
way. There are crooked paths, paths
in which men go astray, paths that lead
to death and damnation; but take heed
of all those. Some of them are danger-
ous because of practice, some because of
opinion; but mind them not. Mind the
path before thee; look right before thee;
turn neither to the right hand nor to
the left, but let thine eyes look right on,
even right before thee. "Ponder the
path of thy feet, and let all thy ways be


established." "Turn not to the right
hand nor to the left. Remove thy foot
from evil." This counsel being not so se-
riously taken as given, is the reason Qf
that starting from opinion to opinion,
reeling this way and that way, out of
this lane into that lane, and so missing
the way to the kingdom.
Though the way to heaven be but
one, yet there are many crooked lanes
and by-paths shoot down upon it, as I
may say. And again, notwithstanding
the kingdom of heaven be the biggest
city, yet usually those by-paths are most
beaten, most travellers go those ways;
and therefore the way to heaven is hard
to be found, and as hard to be kept in,
by reason of these. Yet nevertheless, it
is in this case as it was with the harlot
of Jericho. She had one scarlet thread
tied in her window, by which her house
was known; so it is here. The scarlet
stream of Christ's blood runs throughout
the way to the kingdom of heaven.


Therefore mind that: see if thou do find
the besprinkling of the blood of Christ
in the way; and if thou do, be of good
cheer; thou art in the right way.
But have a care thou beguile not thy-
self with a fancy; for then thou mayst
light into any lane or way. But that
thou mayst not be mistaken, consider,
though it seem ever so pleasant, yet if
thou do not find that in the very mid-
dle of the road there is written with the
heart blood of Christ, that he came into
the world to save sinners, and that we
are justified, though we are ungodly,
shun that way. For this it is which
the apostle meaneth when he saith, we
have boldness to enter into the holiest
by the blood of Jesus, by a new and
living way which he hath consecrated
for us through the vail, that is to say,
his flesh." How easy a matter is it in
this our day, for the devil to be too cun-
ning for poor souls, by calling his by-
paths the way to the kingdom! If such



an opinion or fancy be but cried up by
one or more, this inscription being set
upon it by the devil, This is the way
of God," how speedily, greedily, and by
heaps, do poor simple souls, throw away
themselves upon it; especially if it be
daubed over with a few external acts of
morality, if so good! But this is because
men do not know painted by-paths from
the plain way to the kingdom of heaven.
They have not yet learned the true
Christ, and what his righteousness is;
neither have they a sense of their own
insufficiency; but are bold, proud, pre-
sumptuous, self-conceited. And there-
fore, take
too much in looking too high in thy jour-
ney heavenwards. You know men that
run a race do not use to stare and gaze
this way and that; neither do they use
to cast up their eyes too high; lest hap-
ly, through their too much gazing with
their eyes after other things, they in the



mean time stumble, and catch a fall.
The very same case is this; if thou gaze
and stare after every opinion and way
that comes into the world, also if thou
be prying overmuch in God's secret de-
crees, or let thy heart too much enter-
tain questions about some nice, foolish
curiosities, thou mayst stumble and fall;
as many hundreds in England have
done, both in Ranting and (uakery, to
their eternal overthrow, without the
marvellous operation of God's grace be
suddenly stretched forth to bring them
back again. t
Take heed therefore. Follow not that
proud, lofty spirit, that, devil-like, can-
not be content with his own station
David was of an excellent spirit, where
he saith, Lord, my heart is not haughty,
nor mine eyes lofty: neither do I exer-
cise myself in great matters, or in things
too high for me. Surely I have be-
haved and quieted myself, as a child
that is weaned of his mother: my soul


is even as a weaned child." Do tlhdu
8o run.
that you have not an ear open to every one
that calleth after you, as you are in your
journey. Men that run, you know, if
any do call after them, saying,' I would
speak with you,' or, 'Go not too fast,
and you shall have my company with
you,'-if they run for some great matter,
they use to say, 'Alas! I cannot stay, I
am in haste; pray, talk not to me now;
neither can I stay for you; I am run-
ning for a wager: if I win, I am made;
if I lose, I am undone; and therefore
hinder me not.' Thus wise are men,
when they run for corruptible things;
and thus shouldst thou do. And thou
hast more cause to do so than they,
forasmuch as they run but for things
that last not, but thou for an incorrupt.
ible glory. I give thee notice of this be-
times, knowing that thou shalt have
enough call after thee, even the devil,


sin, this world, vain company, pleasures,
profits, esteem among men, ease, pomp,
pride, together with an innumerable
company of such companions; one cry-
ing, 'Stay for me;' the other saying,
' Do not leave me behind;' a third say-
ing, 'And take me along with you.'
'What! will you .go,' saith the devil,
'without your sins, pleasures and profits?
Are you so hasty? Can you not stay
and take these along with you? Will
you leave your friends and companions
behind you? Can you not do as your
neighbors do-carry the world, sin, lust,
pleasure, profit, esteem among men,
along with you ?'-Have a care thou do
not let thine ear now be open to the
tempting, enticing, alluring, and. soul-
entangling flatteries of such sink-souls
as these are. "My son," saith Solomon,
"if sinners entice thee, consent thou
You know what it cost the young
man whom Solomon speaks of, (in the



7th of Proverbs,) that was enticed by a
harlot. With her much fair speech 'she
won him, aud caused him to yield; with
the flattering of her lips she forced him,
till he went after her, as an ox to the
slaughter, as a fool to the correction of
the stocks; even so far till the dart
struck through his liver, and he knew
not that it was for his life. Hearken
unto me, now, therefore," saith he, "0
ye children, and attend to the words of
my mouth: let not thine heart decline
to her ways, go not astray in her paths;
for she hath cast down many wounded;
yea, many strong men have been slain
(that is, kept out of heaven) by her.
Her house is the way to hell, going
down to the chambers of death." Soul,
take this counsel, and say, Satan, sin,
lust, pleasure, profit, pride, friends, com-
panions, and every thing else,-let me
alone, stand off, come not nigh me;
for I am running for heaven, for my
soul, for God, for Christ--from hell


and everlasting damnation! If I win, I
win all; and if I lose, I lose all! Let
me alone for I will not hear.' So run.
place, be not daunted, though thou meetest
with ever so many discouragements in thy
journey thither. That man that is resolved
for heaven, if Satan cannot win him by
flatteries, he will endeavor to weaken
him by discouragements, saying, 'Thou
art a sinner,' 'thou hast broken God's
law,' thou art not elected,' 'thou comest
too late,' 'the day of grace is past,' 'God
doth not care for thee,' thy heart is
naught,' 'thou art lazy,' with a hundred
other discouraging suggestions. And
thus it was with David, where he saith,
"I had fainted, unless I had believed to
see the goodness of the Lord, in the land
of the living." As if he should say,
'The devil did so rage, and my heart
was so base, that had I judged accord-
ing to my own sense and feeling, I had
been absolutely distracted. But I trusted



to Christ in the promise, and looked
that God would be as good as his pro-
mise, in having mercy upon me, an un-
worthy sinner; and this is that which
encouraged me, and kept me from faint-
And thus must thou do when Satan,
or the law, or thy conscience, do go
about to dishearten thee, either by the
greatness of thy sins, the wickedness of
thy heart, the tediousness of the way,
the loss of outward enjoyments, the ha-
tred that thou wilt procure from the world
or the like; then thou must encourage
thyself with the freeness of the promi-
ses, the tender-heartedness of Christ, the
merits of his blood, the freeness of his in-
vitations to come in, the greatness of
the sin of others that have been par-
doned; and that the same God, through
the same Christ, holdeth forth the same
grace as free as ever. If these be not
thy meditations, thou wilt draw very
heavily in the way to heaven if thou


do not give up all for lost, and so knock
off from following any farther. There-
fore, I say, take heart in thy journey,
and say' to them that seek thy destruc-
tion, "Rejoice not against me, O mine
enemy: when I fall, I shall arise; when
I sit in darkness, the Lord shall be a
light unto me."
being offended at the cross that thou must
go by, before thou come to heaven. You
must understand (as I have already
touched) that there is no man that go-
eth to heaven but he must go by the
cross. The cross is the standing way-
mark, by which all they that go to glory
must pass.
"We must through much tribulation
enter into the kingdom of God." "Yea,
and all that will live godly in Christ
Jesus shall suffer persecution." If thou
art in thy way to the kingdom, my life
for thine, thou wilt come at the cross
shortly. The Lord grant thou dost not


shrink at it, so as to turn thee back
again. If any man will come after
me," saith Christ, let him deny himself,
and take up his cross daily, and follow
me." The Cross! it stands, and hath
stood, from the beginning, as a way-
mark to the kingdom of heaven. You
know if one ask you the way to such
and such a place, you, for the better
direction, do not only say, this is the
way,' but then also say, You must go
by such a gate, by such a stile, such a
bush, tree, bridge,' or such like. W hy,
so it is here. Art thou enquiring the
way to heaven ? Why, I tell thee, CHRIST
IS THE WAY; into him thou must get,
even into his righteousness, to be justi-
fied. And if thou art in him, thou wilt
presently see the cross. Thou must go
close by it; thou must touch it; nay
thou must take it up, or else thou wilt
quickly go out of the way that leads to
heaven, and turn up some of those


crooked lanes that lead down to the
chambers of death.
Now thou mayst know the cross by
these six things: 1. It is known in the
doctrine of justification. 2. In the doc-
trine of mortification. 3. In the doc-
trine of perseverance. 4. In self-denial.
5. In patience. 6. In communion with
poor saints.
1. In the doctrine of justification there
is a great deal of the cross. In that, a
man is forced to suffer the destruction
of his own righteousness for the right-
eousness of another. This is no easy
matter for a man to do. I assure you
it stretcheth every vein in his heart, be-
fore he will be brought to yield to it.
What! for a man to deny, reject, abhor,
and throw away all his prayers, tears,
alms, keeping of sabbaths, hearing, read-
ing with the rest, in the point of justi-
fication, and to count them accursed;
and to be willing, in the very midst of
the sense of his sins, to throw himself



wholly upon the righteousness and obe
dience of another man, abhorring his
own, counting it as a deadly sin, as the
open breach of the law! I say, to do this
indeed and in truth, is the biggest piece
of the cross; and therefore Paul calleth
this very thing a suffering; where he
saith, And I have suffered the loss of
all things," (which principally was his
righteousness,) "that I might win Christ,
and be found in him, not having (but
rejecting) my own righteousness." That
is the first.
2. In the doctrine of mortification is
also much of the cross. Is it nothing
for a man to lay hands on his vile
opinions, on his vile sins, on his bosom
sins, on his beloved, pleasant, darling
sins, that stick as close to him as the
flesh sticks to the bones ? What! to 1e
all these brave things that my eyes be-
hold, for that which I never saw with
my eyes? What! to lose my pride, my
covetousness, my vain company, sports

and pleasures, and the rest? I tell you
this is no easy matter; if it were, what
need of all those prayers, sighs, watch-
ings ? What need we be so backward to
it ? Nay, do you not see, that some
men before they will set about this
work, will even venture the loss of
their souls, heaven, God, Christ, and all?
What mean else all those delays and
put-offs, saying, 'Stay a little longer; I
am loath to leave my sins while I am so
young, and in health?' Again, what is
the reason else that others do it so by
the halves, coldly, and seldom; notwith-
standing they are convinced over and
over, and over, nay, and also promise to
amend; and yet all is in vain? I will
assure you, to cut off right hands, and
pluck out right eyes, is no pleasure to
toe flesh.
3. The doctrine of perseverance is also
cross to the flesh; which is not only to
begin, but to hold out; not only to bid
fair, and to say, Would I had heaven,'


but so to know Christ, to put on Christ,
and walk with Christ, as to come to
heaven. Indeed it is no great mat-
ter to begin to look for heaven; to be-
gin to seek the Lord; to begin to shun
sin. Oh! but it is a very great mat-
ter to continue with God's approba-
tion! "My servant Caleb," saith God,
"because he had another spirit with
him, and hath followed me fully," (fol-
lowed me always: he hath continually
followed me,) him will I bring into the
land." Almost all the many thousands
of the children of Israel in their genera-
tion, fell short of perseverance when
they walked from Egypt towards the
land of Canaan. Indeed they went to
work at first pretty willingly; but they
were very .short-winded, they were
quickly out of breath, and in their
hearts they turned back again into
It is an easy matter for a man to run
hard for a spurt, for a furlong, for a mile


or two. Oh I but to hold out for a hun.
dred, for a thousand, for ten thousand
miles! That man that doth this, must
look to meet with cross, pain, and wear
risomeness to the flesh; especially if as
he goeth he meeteth with briars and
quagmires and other encumbrances, that
make his journey so much the more
Nay, do you not see with your eyes
daily, that perseverance is a very great
part of the cross ? Why else do men so
soon grow weary? I could point out
many, that after they have followed the
ways of God about a twelvemonth, others
it may be two, three, or four (some more,
and some less) years, have been beat
out of wind,-they have taken up their
lodging and rest before they have got
half-way to heaven, some in this, some
in that sin; and have secretly, nay,
sometimes openly said, that the way is
too strait, the race too long, the religion


too holy and they cannot hold out-' I
can go no farther.'
And so likewise of the other three,
namely, patience, self-denial, commu-
nion, and communication with and to
the poor saints: how hard are these
things ? It is an easy matter to deny
another man, but it is not so easy a
matter to deny one's self; to deny my-
self out of love to God, to his gospel, to
his saints, of this advantage and of that
gain; nay, of that which otherwise I
might lawfully do, were it not for offend-
ing 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 bro-
ther to offend." Again, "We then that
are strong ought to bear the infirmities
of the weak, and not to please our-
But how froward, how hasty, how
peevish, and self-resolved are the gene-
rality of professors at this day! Alas I


how little considering the poor, unless
it be to say, Be thou warmed and filled I
But to give, is a seldom work! also espe-
cially to give to any poor. I tell you
all these things are cross to flesh and
blood; and that man that hath a watch-
ful eye over the flesh, and also some
considerable measure of strength against
it, shall find his heart in these things
like unto a starting horse, that is rid
without a curbing bridle, ready to start
at every thing that is offensive to him;
yea, and ready to run away too, do
what the rider can.
It is the cross which keepeth back
those that are kept from heaven. I am
persuaded, were it not for the cross,
where we have one professor we should
have twenty; but this cross!-that is it
which spoileth all.
Some men, as I said before, when
they come at the cross can go no far-
ther; but back again to their sins they
must go. Others stumble at it, and



break their necks. Others again when
they see the cross is approaching, turn
aside to the left hand, or to the right
hand, and so think to get to heaven an-
other way. But they will be deceived.
"For all that will live godly in Christ
Jesus, shall," mark it, shall suffer per-
secution." There are but few when
they come at the cross, cry,' Welcome
cross !' as some of the martyrs did to the
stake they were burned at.
Therefore, if thou meet with the cross
in thy journey, in what manner soever
it be, be not daunted and say, Alas!
what shall I do now ? But rather take
courage, knowing that by the cross is the
way to the kingdom. Can a man believe
in Christ, and not be hated by the
devil? Can he make a profession of this
Christ, and that sweetly, and convin-
cingly, and the children of Satan hold
their tongue? Can darkness agree with
light? Or the devil endure that Christ
Jesus should be honored both by faith


and a heavenly conversation, and let
that soul alone at quiet? Did you never
read that the Dragon persecuted the
woman ? and that Christ saith, "In the
world ye shall have tribulation."
that he would do these two things for thee:
First, enlighten thine understanding:
and secondly, inflame thy will. If these
two be but effectually done, there is no
fear but what thou wilt go safe to
One of the great reasons why men
and women do so little regard the other
world, is, because they see so little of it.
And the reason why they see so little
of it, is, because they have their under-
standing darkened. And therefore, saith
Paul, Do not you, believers walk as do
other Gentiles, even "in the vanity of
their minds; having their understandings
darkened; being alienated from the life
of God, through the ignorance (or fool-
ishness) that is in them, because of the



blindness of their heart." Walk not as
those; run not with them. Alas! poor
souls, they have their understandings
darkened, their hearts blinded, and that
is the reason they have such undervalu-
ing thoughts of the Lord Jesus Christ,
and the salvation of their souls. For
when men do come to see the things of
another world, what a God, what a
Christ, what a heaven, and what an
eternal glory there is to be enjoyed; also
when they see that it is possible for
them to have a share in it; I tell you it
will make them run through thick and
thin to enjoy it. Moses, having a sight
of this, because his understanding was
enlightened, feared not the wrath of the
king, but chose rather to suffer afflic-
tions with the people of God, than to
enjoy the pleasures of sin for a season.
He refused to be called the son of the
king's daughter; accounting it wonder-
ful riches to be accounted worthy so
much as to suffer for Christ, with the


poor, despised saints; and that was be-
cause he saw him who is invisible, and
had respect unto the recompense of re-
ward. And this is that which the apos-
tle usually prayeth for in his epistles for
the saints, namely, That they might.
know what is the hope of God's calling,
and the riches of the glory of his inheri-
tance in the saints; and that they might
be able to comprehend with all saints,
what is the breadth, and length, and
depth, and height, and know the love
of Christ, which passeth knowledge.
Pray therefore that God would en-
lighten thy understanding. That will be
a very great help unto thee. It will
make thee endure many a hard brunt
for Christ; as Paul saith, "After you
were illuminated, ye endured a great
fight of afflictions." You took joyfully
the spoiling of your goods, knowing in
yourselves that ye have in heaven a
better and an enduring substance." If
there be ever such a rare jewel lying


just in a man's way, yet if he see it not
he will rather trample upon it than
stoop for it, and it is because he sees it
iot. Why, so it is here; though heaven
be worth ever so much, and thou hast
ever so much need of it, yet if thou see
it not, that is, have not thy understand-
ing opened or enlightened to see, thou
wilt not regard at all. Therefore cry
to the Lord for enlightening grace, and
say, 'Lord, open my blind eyes; Lord,
take the veil off my dark heart; show
me the things of the other world, and
let me see the sweetness, glory, and ex-
cellency of them, for Christ's sake.' This
is the first thing. The second is,
that he would inflame thy will also with
the things of the other world. For when
a man's will is fully set to do such or
such a thing, then it must be a very
hard matter that shall hinder that man
from 'bringing about his end. When
Paul's will was set resolvedly to go up


to Jerusalem, (though it was signified to
him before, what he should there suffer,)
he was not daunted at all. Nay, saith
he, "I am ready (or willing) not only
to be bound, but also to die at Jerusa-
lem for the name of the Lord Jesus."
His will was inflamed by love to Christ;
and therefore, all the persuasions, that
could be used wrought nothing at all.
Your self-willed people, nobody knows
what to do with them. We use to say
of such, 'He will have his own will do
all that you can.' Indeed to have such
a will for heaven, is an admirable ad-
vantage to a man that undertaketh a
race hither. A man that is resolved,
and hath his will fixed, saith,' I will do
my best to advantage myself; I will do
my worst to hinder my enemies; I will
not give out as long as I can stand; I
will have it, or I will lose my life.' So
Job, "Though he slay me, yet will I
trust in him." So Jacob, "I will not
let thee go, except thou bless me."


'I will, I will, I will!' 0 this blessed
inflamed will for heaven! What is like
it? If a man be willing, then any
argument shall be matter of encourage-
ment; but if unwilling, then any argu-
ment shall give discouragement. This
is seen both in saints and sinners; in
then that are the children of God, and
also those that are the children of the
devil. As,
1. The saints of old, being willing and
resolved for heaven, what could stop
them? Could fire and faggot, sword or
halter, stinking dungeons, whips, bears,
bulls, lions, cruel rackings, stoning,
starving, nakedness? In all these things
they were more than conquerors, through
him that loved them; who had also
made them willing in the day of his
2. See again, on the other side, the
children of the devil, because they are
not willing, how many shifts and start
ing holes they will have. 'I have mar


ried a wife;' 'I have a farm;' 'I shall
offend my landlord;' 'I shall offend my
master 'I shall lose my trading;' 'I
shall lose my pride, my pleasures;' 'I
shall be mocked and scoffed,-therefore
I dare not come.'-' I,' saith another,
'will stay till I am older, till my chil-
dren are out, till I am got a little afore-
hand in the world; till I have done this,
and that, and the other business.' But
alas! the thing is, they are not willing;
for were they but soundly willing, these,
and a thousand such as these, would
hold them no faster than the cords held
Samson when he broke them like burnt
I tell you the will is all; that is one
of the chief things which turns the
wheel either backwards or forwards;
and God knoweth that full well, and so
likewise doth the devil; and therefore
they both endeavor very much to
strengthen the will of their servants.
God is for making his a willing people



to serve him; and the devil doth what
he can to possess the will and affection
of those that are his with love to sin.
And therefore when Christ comes close
to the matter, indeed, saith he, "Ye
will not come to me." "How often
would I have gathered you as a hen
doth her chickens; but ye would not."
The devil had possessed their wills
and so long he was sure enough of
0 therefore cry hard to God to in-
flame thy will for heaven and Christ.
Thy will, I say, if that be rightly set
for heaven, thou wilt not be beat off with
discouragements; and this was the rea-
son that when Jacob wrestled with the
angel, though he lost a limb as it were;
(for the hollow of his thigh was put out
of joint as he wrestled with him;) yet,
saith he, "I will not," mark, "I WILL
Get thy will tipt with the heavenly
grace, and resolution against all dis-


couragements, and then thou goest full
speed for heaven; but if thou falter in
thy will, and be not sound there, thou
wilt run hobbling and halting all the
way thou runnest, and also to be sure
thou wilt fall short at last. The Lord
give thee a will and courage.
Thus have I done with directing thee
how to run to the kingdom. Be sure
thou keep in memory what'I have said
unto thee lest thou lose thy way. But
because I would have thee think of
them, take all in short in this little bit
of paper. 1. Get into the way. 2. Then
study on it. 3. Then strip, and lay aside
every thing that would hinder. 4. Be-
ware of by-paths. 5. Cry hard to God
for an enlightened heart, and a willing
mind;-and God give thee a prosper.
ous journey?




YET before I do quite take my leave
of thee, let me give thee a few motives
to take along with thee. It may be
they will be as good as a pair of spurs
to prick on thy lumpish heart in this
rich journey.
THE FIRST MOTIVE.-Consider there is
no way but this: thou must either win or
lose. If thou winnest, then heaven, God,
Christ, glory, ease, peace, life, yea, life
eternal, is thine; thou shalt be made
equal to the angels in heaven; thou
shalt sorrow no more, sigh no more, feel
no more pain; thou shalt be out of the
reach of sin, hell, death, the devil, the
grave, and whatever else may endeavor
thy hurt. But contrariwise, and if thou


lose, then thy loss is heaven, glory, God,
Christ, ease, peace, and whatever else
tendeth to make eternity comfortable to
the saints; besides, thou procurest eter-
nal death, sorrow, pain, blackness and
darkness, fellowship with devils, together
with the everlasting damnation of thy
own soul.
THE SECOND MOTIVE.-Consider that
this devil, this hell, death and damna-
tion, follow after thee as hard as they
can drive, and have their commission
so to do by the law, against which thou
hast sinned; and therefore, for the Lord's
sake, make haste!
THE THIRD MOTIVE.-If they seize upon
thee before thou get to the city of Ref-
uge, they will put an everlasting stop
to thy journey. This also cries, Run
for it!
THE FOURTH MOTIVE.-Know also, that
now heaven's gates, the heart of Christ,
with his arms, are wide open to receive
thee. 0 methinks that this considers

6 3


tion, that the devil followeth after to
destroy, and that Christ standeth open-
armed to receive, should make thee
reach out and fly with all haste and
speed! And therefore,
THE FIFTH MOTIVE.-Keep thine eye
upon the prize. Be sure that thy eyes
be continually upon the profit thou art
like to get.
The reason why men are so apt to
faint in their race for heaven, lieth
chiefly in either of these two things:
They do not seriously consider the
worth of the prize; or else if they do,
they are afraid it is too good for them.
But most lose heaven for want of con-
sidering the prize and the worth of it.
And therefore, that thou mayst not do
the like,
1. Keep thine eye much upon the
excellency, the sweetness, the beauty,
the comfort, the peace, that is to be had
there by those that win the prize. This
was that which made the apostle run


through any thing!-good report, evil
report, persecution, affliction, hunger,
nakedness, peril by sea, and peril by
land, bonds and imprisonments. Also
it made others endure to be stoned,
sawn asunder, to have their eyes bored
out with augers, their bodies broiled on
gridirons, their tongues cut out of their
mouths, to be boiled in cauldrons,
thrown to the wild beasts, burned at the
stake, whipped at posts, and a thou-
sand other fearful torments; "while
they looked not at the things which are
seen," (as the things of this world,)
"but at the things which are not seen:
for the things which are seen are tempo-
ral; but the things which are not seen
are eternal." 0 this word, ETERNAL!
it was that made them so firm, that
when they might have had deliverance,
they would not accept it, for they knew
that in the world to come they should
have a better resurrection.
2. And do not let the thoughts of the


rareness of the place make thee say in
thy heart, This is too good for me;'
for I tell thee, heaven is prepared for
whosoever will accept of it, and they
shall be entertained with hearty good
welcome. Consider therefore, that as
bad as thou have got thither. Thither,
went scrubbed beggarly Lazarus, &c.
Nay, it is prepared for the poor. "Heark-
en, my beloved brethren," saith James;
that is, take notice of it, "Hath not
God chosen the poor of this world, rich
in faith, and heirs of the kingdom?"
Therefore, take heart, and run, man.
THE SIXTH MOTIVE.-Think much of
them that are gone before. First, How
really they go into the kingdom. Second-
ly, How safe they are in the arms of
Jesus. Would they be here again for a
thousand worlds ? Or if they wer D, would
they be afraid that God would not make
them welcome? Thirdly, What would
they judge of thee, if they knew thy
heart began to fail thee in thy journey,


or thy sins began to allure thee, and to
persuade thee to stop thy race? Would
they not call thee a thousand fools, and
say, '0 that he did but see what we
see, feel what we feel, and taste of the
dainties that we taste of! Oh! if he
were one quarter of an hour to behol,
to see, to feel, to taste, and enjoy but
the thousandth part of what we enjoy,
what would he do? what would he suf-
fer? what would he leave undone?
Would he favor sin ? Would he love
this world beloi? I Would he be afraid
of friends, or shrink at the most fearful
threatening that the greatest tyrants
could invent to give him? Nay, those
who have had but a sight of these things
by faith, when they have been as far
off from them as heaven from earth, yet
they have been able to say with a com-
fortable and merry heart, as the bird
that sings in the spring, that this and
more shall not stop them from running
to heaven.


Sometimes, when my base heart hath
been inclining to this world, and to loi-
ter in my journey towards heaven, the
very consideration of the glorious saints
and angels in heaven; what they enjoy,
and what low thoughts they have of the
things of this world together; how they
would befool me if they did but know
that my heart was drawing back, hath
caused me to rush forward, to disdain
these poor, low, empty, beggarly things,
and to say to my soul, 'Come, soul, let
us not be weary; let us see what this
heaven is; let us even venture all for
it, and try if that will quit the cost.
Surely Abraham, David, Paul,and the
rest of the saints of God, were as wise
as any are pow, and yet they lost all for
this glorious kingdom. 0 therefore,
throw away sinful lusts, follow after
righteousness, love the Lord Jesus, de-
vote thyself to his fear;-I'll warrant
thee he will give thee a goodly recom-
pense.' Reader, what sayest thou to


this ? Art thou resolved to follow me ?
Nay, resolve, if thou canst, to get before
me. So run, that ye may obtain.
thee a little farther, Set to the work,
and when thou hast run thyself down
weary, then the Lord Jesus will take
thee up, and carry thee. Is not this
enough to make any poor soul begin
his race? Thou perhaps criest, 'Oh!
but I am feeble,' I am lame, &c*' Well,
but Christ hath a bosom: consider, there-
fore, that when thou hast run thyself
down weary, he will put thee in his
bosom. "He shall gather the lambs
with his arms, and carry them in his
bosom.; and shall gently lead those that
are with young." This is the way that
fathers take to encourage their children;
saying, Run, sweet babe, until thou art
weary, and then I will take thee up and
carry thee. "He will gather his lambs
with his arms, and carry them in his



bosom." When they are weary, they
shall ride!
THE EIGHTH MOTIVE.-Or else he will
convey new strength from heaven into
thy soul, which will be as well. The
youths shall faint and be weary, and
the young men shall utterly fall. But
they that wait upon the Lord shall re-
new their strength: they shall mount
up with wings like eagles; they shall
run, and not be weary; and they shall
walk, and not faint." What shall I say
besides,that hath not already been said?
Thou shalt have good and easy lodging,
good and wholesome diet, the bosom of
Christ to lie in, the joys of heaven to
feed on. Shall I speak of the satisfac-
tion and of the duration of all these?
Verily to describe them to the height is
a work too hard for me to do.



THUS you see I have here spoken
something, though but little. Now I shall
come to make some use and application
of what hath been said, and so conclude.
THE FIRST USE.-You see here, that
he that will go to heaven must run for
it; yea, and not only run, but so run;"
that is, as I have said, run earnestly,
run continually, strip off every thing
that would hinder in his race with the
rest. Well then do you so run.
1. And now let us examine a little.
Art thou got into the right way? Art
thou in Christ's righteousness ? Do not
say, 'Yes,' in thy heart, when, in truth,
there is no such matter. It is a danger-
ous thing, you know, for a man to think
he is in the right way, when he is in


the wrong. It is the next way for him
to lose his way; and not only so, but if
he run for heaven, as thou sayest thou
dost, even to lose that too. Oh! this is
the misery of most men, to persuade
themselves that they run right, when
they have never one foot in the way!
The Lord give thee understanding here,
or else thou art undone for ever.
Prithee, soul, search when was it thou
turned out of thy sins and righteous-
ness, into the righteousness of Jesus
Christ. I say, dost thou see thyself in
him ? and is he more precious to thee
than the whole world? Is thy mind
always musing on him? and also to be
walking with him? Dost thou count his
company more precious than the whole
world? Dost thou count all things but
poor, lifelesss, empty, vain things, with-
out communion with him? Doth his
company sweeten all things; and his
absence embitter all things? Soul, I
besee::h thee be serious, and lay it to


heart, and do not take things of such
weighty concernment as the salvation
or damnation of thy soul, without good
2. Art thou unladen of the things of
this world, as pride, pleasures, profits,
lusts, vanities? What! dost thou think
to run fast enough, with the world, thy
sins, and lusts, in thy heart? I tell thee,
soul, they that have laid all aside, every
weight, every sin, and are got into the
nimblest posture, they find work enough
to run; so to run as to hold out.
To run through all that opposition,
all the jostles, all the rubs, over all the
stumbling blocks, over all the snares,
from all the entanglements that the
devil, sin, the world, and their own
hearts, lay before them; I tell thee, if
thou art going heavenward, thou wilt
find it no small or easy matter. Art
thou therefore discharged and unladen
of these things? Never talk of going to
heaven if thou art not. It is to be


feared thou wilt be found among the
many that will seek to enter in, and
shall not be able."
THE SECOND USE.-If so, then in the
next place, What will become of them
that are grown weary before they are
got half way thither? Why, man, it is
he that holdeth out to the end that
must be saved; it is he that overcometh
that shall inherit all things; it is not
every one that begins. Agrippa gave a
fair step for a sudden: he steps almost
into the body of Christ in less than half
an hour. "Thou," saith he to Paul,
"hast almost persuaded me to be a
Christian." All! but it was but almost;
and so he had as good have been never
a whit; he stept fair indeed, but yet he
stopt short; he was hot while he was at
it, but he was quickly out of wind. 0
this but "almost!" I tell you this but
"almost," lost him his soul.
Methinks I have seen sometimes how
these poor wretches that get but almost


to heaven, how fearfully their almost,"
and their "but almost," will torment
them in hell; when they shall cry out
in bitterness of their souls, saying, Al-
most a Christian! I was almost got into
the kingdom, almost out of the hands
of the devil, almost out of my sins, al-
most from under the curse of God;
almost, and that was all; almost, but
not altogether. Oh! that I should be
almost to heaven, and should not go
quite through !' Friend, it is a sad thing
to sit down before we are in heaven,
and to grow weary before we come to
the place of rest; and if it should be thy
case, I am sure thou dost not so run as
to obtain. But again,
THE THIRD USE.-In the next place,
What then will become of them that
some time since were running post-haste
to heaven, insomuchh that they seemed
to outstrip many,) but now are running
as fast back again? Do you think those
will ever come thither? What! to run



back again, back again to sin, T) the
world, to the devil, back again to the
lusts of the flesh? Oh! "It had been
better for them not to have known the
way of righteousness, than after they
have known it, to turn" (to turn back
again) "from the holy commandmrent."
Those men shall not only be damned for
sin, but for professing to all the world
that sin is better than Christ. For the
man that runs back again, doth as good
as say, 'I have tried Christ, and I have
tried sin, and I do not find so much
profit in Christ as in sin.' I say, this
man declareth this, even by his running
back again. Oh, sad! What a doom
they will have, who were almost at
heaven-gates, and then run back again!
"If any draw back," saith Christ, "my
soul shall have no pleasure in him."
Again, "No mqn having put his hand
to the plough," (that is, set forward in
ways of God,) "and looking back, (turn-
ing back again,) is fit for the kingdom


of heaven." And if not fit for the king-
dom of heaven, then for certain he must
needs be fit for the fire of hell. And
therefore, saith the apostle, those that
bring forth these apostatizing fruits, as
briers and thorns, are rejected, being
nigh unto cursing; whose end is to be
Oh! there is never another Christ to.
save them, by bleeding and dying for
them! And if they shall not escape
that neglect, then how shall they es-
cape, that reject and turn their back
upon so great a salvation ?" And if the
righteous, that is, they that run for it,
will find work enough to get to heaven,
then where will the ungodly backsliding
sinner appear ? Oh! if Judas the traitor,
or Francis Spira the backslider, were but
now alive in the world, to whisper .these
men in the ear a little, and tell them
what it hath cost their souls for back-
sliding, surely it would stick by them,
and make them afraid of running back



again, so long as they had one day to
live in this world!
THE FOURTH USE.-So again, fourthly,
How like to those men's sufferings will
those be, that have all this while sat
still, and have not so much as set one
foot forward to the kingdom of heaven!
Surely he that backslideth, and he that
.sitteth still in sin, are both of one mind;
the one will not stir, because he loveth
his sins, and the things of this world;
the other runs back again, because he
loveth his sins, and the things of this
world. Is it not one and the same
Thing ? They are all one here, and shall
not one and the same hell hold them
hereafter ? He is an ungodly one that
never looked after Christ, and he is an
ungodly one that did once look after
him,. and then ran quite back again;
and therefore that word must certainly
drop out of the mouth of Christ against
them both, Depart from me, ye cursed,


into everlasting fire, prepared for the
devil and his angels."
THE FIFTH USE.-Again, here you may
see, in the next place, that if they that
will have heaven, must run for it; then
this calls aloud to those who began but
a while since to run, I say, for them to
mend their pace if they intnd to win.
You know that they which come hind-
most, had need run fastest. Friend, I
tell thee, that there be those that have
run ten years to thy one, nay, twenty
to five, and ye .hioi talk with them,
sometimes they, I say, they doubt but
they shall come late enough. How then
will it be with thee ? Look to it there-
fore that thou delay no time, not an
hour's time, but part speedily with all,
with every thing that is a hindrance to
thee in thy journey, and run; yea, and
so run that thou mayst obtain!
THE SIXTH USE.-Again, sixthly, You
that are old professors, take you heed
that the young striplings of Jesus, that


began to strip but the other day, do not
outrun you, so as to have that scripture
fulfilled on you, The first shall be last,
and the last first:" which will be a
shame to you, and a credit for them.
What! for a young soldier to be more
courageous than he that hath been used
to wars! To you that are hindermost,
I say, strive to outrun them that are
before you; and to you that are fore-
most, I say, hold your ground, and keep
before them in faith and love, if possible.
For indeed, that is the right running, for
one to strive to outrun another; even
for the hindermost to endeavor to over-,
take the foremost; and he that is before
should be sure to lay out himself to
keep his ground, even to the very ut-
most. But then,
THE SEVENTH USE.-Again, How basely
do they behave themselves, how unlike
they are to win, that think it enough to
keep company with the hindmost! There
are some men that profess themselves


such as run for heaven as well as any;
yet if there be but any lazy, slothful,
cold, half-hearted professors in the coun-
try, they will be sure to take example
by them. They think, if they can but
keep pace with them they shall do fair;
but these do not consider that the hind-
most lose the prize. You may know it
if you will, that it cost the foolish virgins
dear for their coming too late. "They
that were ready, went in with him: and
the door was shut. Afterward," mark
" afterward came the other (the foolish)
virgins, saying, Lord, Lord, open to us.
But he answered and said, Depart, I
know you not." 'Depart, lazy profes-
sors! slothful professors!'
Oh! methinks the word of God is so
plain for the overthrow of your lazy pro-
fessors, that it is to be wondered men
do not take more notice of it. How was
Lot's wife served for running lazily, and
for giving but one look behind her, after
the things she left in Sodom ? How was



Esau served for staying too long before
he came for the blessing? And how
were they served that are mentioned in
the 13th of Luke, for staying till the
door was shut? Also the foolish vir-
gins. A heavy after-groan will they
give that have thus stayed too long! It
turned Lot's wife into a pillar of salt;
it made Esau weep with an exceeding
loud and bitter cry; it made Judas hang
himself: yea, and it will make thee
curse the day in which thou wast born,
if thou miss of the kingdom, as thou
wilt certainly do, if this be thy course.
THE EIGHTH USE.-Again, How, and
if thou by thy lazy running should'st not
only destroy thyself, but also thereby be
the cause of the damnation of some
others? For thou, being a professor,
thou must think that others will take
notice of thee; and because thou art
but a poor, cold, lazy runner, and one
that seeks to drive the world and plea-



sure along with thee; why, thereby
others will think of doing so too. 'Nay,'
say they, 'why may not we, as well as
he? He is a professor, and yet he seeks
for pleasures, riches, profits; he loveth
vain company, and he is so and so, and
professeth that he is going for heaven;
yea, and he saith also he doth not fear
but he shall have entertainment; let us
therefore keep pace with him, we shall
fare no worse than he !' 0 how fearful
a thing will it be, if thou shalt be instru-
mental to the ruin of others by thy halt-
ing in the way of righteousness! Look
to it, thou wilt have strength little
enough to appear before God, to give
an account of the loss of thy own soul;
thou needest not to have to give an ac-
count for others, why thou didst stop
them from entering in. How wilt thou
answer that saying, 'You would not en-
ter in yourselves, and them that would,
you hindered?' For that saying will be
eminently fulfilled on them that through


their own idleness do keep themselves
out of heaven, and by giving others the
same example, hinder them also.
TIHE 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
LoA Jesus Christ, that none of you do
ruipo lazily in the way to heaven as to
hitder either,.yurselves or others. I
know hat ev.T he who runs laziest, if
he should see a man running foPa tem-
poral life, wih&hould so much neglect
his own wel being in this world, as to
venture, when he is running for his life,
to pick up, here and there, a lock of
wool that hangeth by the wayside, or to
step, now and then, aside out of the way
to gather up a straw or two, or any rot-
ten stick; I say, if he should do this
when he is running for his life, thou
wouldst condemn him. And dost thou
not condemn thyself that dost the very
same in effect? nay worse; that loiter


est in thy race, notwithstanding thy
soul, heaven, glory, and all is at stake ?
Have a care, have a care, poor wretched
sinner; have a care!
2. If yet there shall be any that, not-
withstanding this advice, will still be
flagging and loitering in the way to the
kingdom of glory, be thou so wise as not
to take example by them. rn 'f o
man farther than heh h"Ist.
But look unto Jesus, wo is not only.
the author and finisher of faith, but
who did, for the joy that was set before
him, endure the cross, despise the shame,
and is now set down at the right hand
:f God. I say, look to no man to learn
3f him, any farther than he followethk
Christ. Be ye followers of me," saith
Paul, "even as I am of Christ." Though
he was an eminent man, yet his exhor-
tation was, that none should follow him
any farther than he followed Christ.
PRovocATION.-Now that you may be
provoked nt run with the foremost, take



notice of this. When Lot and his wife
were running from cursed Sodom to the
mountains, to save their lives, it is said,
that his wife looked back from behind
him, and she became a pillar of salt.
And yet you see that neither her prac-
tice, nor the judgment of God that fell
upon her for the same, would cause Lot
to look behind him. I have sometimes
wondered at Lot in this particular. His
wife looked behind her and died imme-
diately; but let what would become of
her, Lot would not so much as look be-
hind him to see her. We do not read
that he did so much as once look where
she was, or what was become of her.
His heart was indeed upon his journey.
and well it might be. There was the
mountain before him, and the fire and
brimstone behind him! His life lay at
stake, and he had lost it if he had but
looked behind him. Do thou so run:
and in thy race remember Lot's wife,
and remember her doom; and remem-


ber for what that doom did overtake
her; and remember that God made her
an example for all lazy runners, to the
end of the world; and take heed thou
fall not after the same example! But
if this will not provoke thee,
Consider thus, 1. Thy soul, is thy
own soul, that is either to be saved or
lost. Thou shalt not lose my soul by
thy laziness; it is thy own soul, thy
own ease, thy own peace, thy own ad-
vantage or disadvantage. If it were my
own that thou art desired to be good
unto, methinks reason should move thee
somewhat to pity it. But alas! it is thy
own; thy own soul! What shall it pro-
fit a man if he shall gain the whole
world, and lose his own soul?" God's
people wish well to the soul of others,
and wilt not thou wish well to thy own ?
And if this will not provoke thee, then,
Think again, 2. If thou lose thy soul,
it is thou also that must bear the blame.
It made Cain stark mad to consider that



he had not looked to his brother Abel's
soul. How much more will it perplex
thee, to think, that thou hadst not a
care of thy own? And if this will not
provoke thee to bestir thyself,
Think again, 3. That if thou wilt
not run, the people of God are resolved
to deal with thee even as Lot dealt
with his wife; that is, leave thee behind
them. It may be thou hast a father,
mother, brother, &c., going post haste to
heaven. Wouldst thou be willing to be
left behind them? Surely no.
Again, 4. Will it not be a dishonor'to
thee to see the very boys and girls in
the country, to have more wit than thy-
self? It may be the servants of some
men, as the horsekeeper, ploughman,
scullion, &c., are more looking after
heaven than their masters. I am apt
to think sometimes, that more servants
than masters, that more tenants than
landlords, will inherit the kingdom of
heaven. But is not this a shame for


them that are such? I am persuaded
you scorn that your servants should say
that they are wiser than you in the
things of the world; and yet I am bold
to say, that many of them are wiser
than you in the things of the world to
come, which are of greater concernment.
EXPOSTULATION.-Well then, sinner,
what sayest thou? Where is thy heart?
Wilt thou run'? Art thou resolved to
strip? Or art thou not? Think quickly,
man! It is no dallying in this matter.
Confer not with flesh and blood. Look
up to heaven, and see how thou likest
it; also to hell, (or wnich thou mayst
understand something in my book, called
Sighs from Hell, or, The Groans of a
Lost Soul, which I wish thee to read
seriously over,*) and accordingly devote
thyself. If thou dost not know the way,
inquire at the word of God; if thou
wantest company, cry for God's Spirit;
* This book will be found in the volume ol Bunyan's
AWAKENING WORKS, published by the's Society.


if thou wantest encouragement, enter.
tain the promises. But be sure thou
begin betimes; get into the way, run
apace, and hold out to the end; and the
Lord give thee a prosperous journey!


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