The Heavenly Footman, John Bunyan [best novels to read in english TXT] 📗

father and mother, friends and companions, and this, that they may have the crown: do you so run. Some run through temptations, afflictions, good report, evil report, that they may win the pearl: do you so run. "So run, that ye may obtain."'

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

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

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

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

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

As to its NATURE, this running is called,

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

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

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

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

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

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

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

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

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

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

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

CHAPTER II.

DIRECTIONS FOR THIS HEAVENLY COURSE.

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

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

THE FIRST DIRECTION.—If thou wouldst so run as to obtain the kingdom of heaven, then be sure that thou get into the way that leadeth thither. For it is a vain thing to think that ever thou shalt have the prize, though thou runnest ever so fast, unless thou art in the way that leads to it. Set the case that there should be a man in London that was to run to York for a wager; now, though he run ever so swiftly, yet if he run full south, he might run himself out of breath, and be never the nearer the prize, but rather the farther off. Just so is it here. It is