author - "John Bunyan"
re crossing the way of each other.The gentleman's name that met him was Mr. Worldly-wiseman; hedwelt in the town of Carnal Policy, a very great town, and alsohard by from whence Christian came. This man, then, meeting withChristian, and having some inkling[19] of him, for Christian'ssetting forth from the City of Destruction was much noised abroad,not only in the town where he dwelt, but, also, it began to be thetown-talk in some other places. Master Worldly-wiseman, therefore,having some guess of him, by beholding his laborious going, byobserving his sighs and groans, and the like, began thus to enterinto some talk with Christian.
WORLD. How now, good fellow, whither away after this burdenedmanner?
CHR. A burdened manner, indeed, as ever, I think, poor creaturehad! And whereas you ask me, Whither away? I tell you, Sir, I amgoing to yonder wicket-gate before me; for there, as I am informed,I shall be put into a way to be rid of my heavy burden.
WORLD. Hast thou a wife and children?
C
To understand allmysteries, to have all knowledge, to be able to comprehend with allsaints, is a great work; enough to crush the spirit, and to stretch thestrings of the most capacious, widened soul that breatheth on this sideglory, be they notwithstanding exceedingly enlarged by revelation.Paul, when he was caught up to heaven, saw that which was unlawful,because impossible, for man to utter. And saith Christ to thereasoning Pharisee, "If I have told you earthly things, and ye believenot, how shall you believe if I tell you of heavenly things?" It isgreat lewdness, and also insufferable arrogancy, to come to the Word ofGod, as conceiting already that whatever thou readest must either bythee be understood, or of itself fall to the ground as a senselesserror. But God is wiser than man, wherefore fear thou him, and trembleat his word, saying still, with godly suspicion of thine own infirmity,What I see not, teach thou me; and, Thou art God only wise; but as forme, I am as a beast before thee.
ou," says Christ, "that he will avenge them speedily."
But now, forasmuch as this parable reacheth not (so directly) thepoor Publican in the text, therefore our Lord begins again, and addsto that other parable, this parable which I have chosen for my text;by which he designeth two things: First, The conviction of the proudand self-conceited Pharisee: Secondly, The raising up and healing ofthe cast down and dejected Publican. And observe it, as by the firstparable he chiefly designeth the relief of those that are under thehands of cruel tyrants, so by this he designeth the relief of thosethat lie under the load and burden of a guilty and disquietedconscience.
This therefore is a parable that is full of singular comfort to suchof the sinners in the world that are clogged with guilt and sense ofsin; and that lie under the apprehensions of, and that are driven toGod by the sense of the judgment that for sin is due unto them.
In my handling of this text, I shall have respect to these things
aracter; but he goes further, when he asserts that'Bunyan's heart never was hardened.'[22] This is directly opposedto his description of himself:--'I found within me a great desireto take my fill of sin, still studying what sin was yet to becommitted; and I made as much haste as I could to fill my bellywith its delicates, lest I should die before I had my desire.' Hethus solemnly adds, 'In these things, I protest before God, I lienot, neither do I feign this sort of speech; these were really,strongly, and with all my heart, my desires; the good Lord, whosemercy is unsearchable, forgive me my transgressions.' The wholeof his career, from childhood to manhood, was, 'According to thecourse of this world, according to the prince of the power of theair, the spirit that now worketh in the children of disobedience'(Eph 2:2).
These reminiscences are alluded to in the prologue of the HolyWar:--
'When Mansoul trampled upon things Divine,And wallowed in filth as doth a swine,Then I was
tted; Bunyan's own title--'The Holy War made by Shaddai upon Diabolus for the regaining of the Metropolis of the World'--is altered to the feebler and more commonplace form--'The Holy War made by Christ upon the Devil for the Regaining of Man'; and, further, when a new edition was issued in 1696, the alterations and omissions of 168 4 were ignored, and a simple reprint made of the first edition of 1682.
J. B. {1c} 9 October, 1905.
THE AUTHOR TO THE READER
Courteous Reader,
I was considering with my self, what I had written concerning the Progress of the Pilgrim from this World to Glory; and how it had been acceptable to many in this Nation: It came again into my mind to write, as then, of him that was going to Heaven, so now, of the Life and Death of the Ungodly, and of their travel from this world to Hell. The which in this I have done, and have put it, as thou seest, under the Name and Title of Mr. Badman, a Name very proper for such a Subject: I have also put it into t
e 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
r with nine inconveniences and mischiefs that attend those churches where unity and peace is wanting.
IV. And, lastly, I shall give you twelve directions and motives for the obtaining of it.
1. As touching the sense of the text, when ye are counselled to keep the unity of the Spirit, we are not to understand the Spirit of God, as personally so considered; because the Spirit of God, in that sense, is not capable of being divided, and so there would be no need for us to endeavour to keep the unity of it.
By the unity of the spirit then, we are to understand that unity of mind which the Spirit of God calls for, and requires Christians to endeavour after; hence it is that we are exhorted, by one spirit, with one mind, to strive together for the faith of the gospel; Phil. i. 27.
But farther, the apostle in these words alludes to the state and composition of a natural body, and doth thereby inform us, that the mystical body of Christ holds an analogy with the natural body of man: as, 1.
hings holy that were therein contained, and especially, the priest and clerk most happy, and without doubt, greatly blessed, because they were the servants, as I then thought, of God, and were principal in the holy temple, to do His work therein.
17. This conceit grew so strong in a little time upon my spirit, that had I but seen a priest (though never so sordid and debauched in his life), I should find my spirit fall under him, reverence him, and knit unto him; yea, I thought, for the love I did bear unto them (supposing them the ministers of God), I could have laid down at their feet, and have been trampled upon by them; their name, their garb, and work did so intoxicate and bewitch me.
18. After I had been thus for some considerable time, another thought came in my mind; and that was, whether we were of the Israelites or no? For finding in the scripture that they were once the peculiar people of God, thought I, if I were one of this race, my soul must needs be happy. Now again, I found within
e sure they would now add to their former pridewhat malice and rage against Shaddai, and against his Son, theycould. Wherefore, roving and ranging in much fury from place toplace, if, perhaps, they might find something that was the King's,by spoiling of that, to revenge themselves on him; at last theyhappened into this spacious country of Universe, and steer theircourse towards the town of Mansoul; and considering that that townwas one of the chief works and delights of King Shaddai, what dothey but, after counsel taken, make an assault upon that. I say,they knew that Mansoul belonged unto Shaddai; for they were therewhen he built it and beautified it for himself. So when they hadfound the place, they shouted horribly for joy, and roared on it asa lion upon the prey, saying, 'Now we have found the prize, and howto be revenged on King Shaddai for what he hath done to us.' Sothey sat down and called a council of war, and considered withthemselves what ways and methods they had best to engage
her people in theworld. Hence the tribes went up to Jerusalem to worship; there wasGod's house, God's high-priest, God's sacrifices accepted, and God'seye, and God's heart perpetually; Psalm lxxvi. 1, 2; Psalm cxxii.; 1Kings ix. 3. But,
Thirdly, We are to consider Jerusalem also in her decays; for as sheis so considered, she is the proper object of our text, as will befurther showed by and by.
Jerusalem, as I told you, was the place and seat of God's worship,but now decayed, degenerated, and apostatized. The word, the rule ofworship, was rejected of them, and in its place they had put and setup their own traditions; they had rejected also the most weightyordinances, and put in the room thereof their own little things,Matt. xv.; Mark vii. Jerusalem was therefore now greatlybacksliding, and become the place where truth and true religion weremuch defaced.
It was also now become the very sink of sin and seat of hypocrisy,and gulf where true religion was drowned. Here also now reignedp
re crossing the way of each other.The gentleman's name that met him was Mr. Worldly-wiseman; hedwelt in the town of Carnal Policy, a very great town, and alsohard by from whence Christian came. This man, then, meeting withChristian, and having some inkling[19] of him, for Christian'ssetting forth from the City of Destruction was much noised abroad,not only in the town where he dwelt, but, also, it began to be thetown-talk in some other places. Master Worldly-wiseman, therefore,having some guess of him, by beholding his laborious going, byobserving his sighs and groans, and the like, began thus to enterinto some talk with Christian.
WORLD. How now, good fellow, whither away after this burdenedmanner?
CHR. A burdened manner, indeed, as ever, I think, poor creaturehad! And whereas you ask me, Whither away? I tell you, Sir, I amgoing to yonder wicket-gate before me; for there, as I am informed,I shall be put into a way to be rid of my heavy burden.
WORLD. Hast thou a wife and children?
C
To understand allmysteries, to have all knowledge, to be able to comprehend with allsaints, is a great work; enough to crush the spirit, and to stretch thestrings of the most capacious, widened soul that breatheth on this sideglory, be they notwithstanding exceedingly enlarged by revelation.Paul, when he was caught up to heaven, saw that which was unlawful,because impossible, for man to utter. And saith Christ to thereasoning Pharisee, "If I have told you earthly things, and ye believenot, how shall you believe if I tell you of heavenly things?" It isgreat lewdness, and also insufferable arrogancy, to come to the Word ofGod, as conceiting already that whatever thou readest must either bythee be understood, or of itself fall to the ground as a senselesserror. But God is wiser than man, wherefore fear thou him, and trembleat his word, saying still, with godly suspicion of thine own infirmity,What I see not, teach thou me; and, Thou art God only wise; but as forme, I am as a beast before thee.
ou," says Christ, "that he will avenge them speedily."
But now, forasmuch as this parable reacheth not (so directly) thepoor Publican in the text, therefore our Lord begins again, and addsto that other parable, this parable which I have chosen for my text;by which he designeth two things: First, The conviction of the proudand self-conceited Pharisee: Secondly, The raising up and healing ofthe cast down and dejected Publican. And observe it, as by the firstparable he chiefly designeth the relief of those that are under thehands of cruel tyrants, so by this he designeth the relief of thosethat lie under the load and burden of a guilty and disquietedconscience.
This therefore is a parable that is full of singular comfort to suchof the sinners in the world that are clogged with guilt and sense ofsin; and that lie under the apprehensions of, and that are driven toGod by the sense of the judgment that for sin is due unto them.
In my handling of this text, I shall have respect to these things
aracter; but he goes further, when he asserts that'Bunyan's heart never was hardened.'[22] This is directly opposedto his description of himself:--'I found within me a great desireto take my fill of sin, still studying what sin was yet to becommitted; and I made as much haste as I could to fill my bellywith its delicates, lest I should die before I had my desire.' Hethus solemnly adds, 'In these things, I protest before God, I lienot, neither do I feign this sort of speech; these were really,strongly, and with all my heart, my desires; the good Lord, whosemercy is unsearchable, forgive me my transgressions.' The wholeof his career, from childhood to manhood, was, 'According to thecourse of this world, according to the prince of the power of theair, the spirit that now worketh in the children of disobedience'(Eph 2:2).
These reminiscences are alluded to in the prologue of the HolyWar:--
'When Mansoul trampled upon things Divine,And wallowed in filth as doth a swine,Then I was
tted; Bunyan's own title--'The Holy War made by Shaddai upon Diabolus for the regaining of the Metropolis of the World'--is altered to the feebler and more commonplace form--'The Holy War made by Christ upon the Devil for the Regaining of Man'; and, further, when a new edition was issued in 1696, the alterations and omissions of 168 4 were ignored, and a simple reprint made of the first edition of 1682.
J. B. {1c} 9 October, 1905.
THE AUTHOR TO THE READER
Courteous Reader,
I was considering with my self, what I had written concerning the Progress of the Pilgrim from this World to Glory; and how it had been acceptable to many in this Nation: It came again into my mind to write, as then, of him that was going to Heaven, so now, of the Life and Death of the Ungodly, and of their travel from this world to Hell. The which in this I have done, and have put it, as thou seest, under the Name and Title of Mr. Badman, a Name very proper for such a Subject: I have also put it into t
e 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
r with nine inconveniences and mischiefs that attend those churches where unity and peace is wanting.
IV. And, lastly, I shall give you twelve directions and motives for the obtaining of it.
1. As touching the sense of the text, when ye are counselled to keep the unity of the Spirit, we are not to understand the Spirit of God, as personally so considered; because the Spirit of God, in that sense, is not capable of being divided, and so there would be no need for us to endeavour to keep the unity of it.
By the unity of the spirit then, we are to understand that unity of mind which the Spirit of God calls for, and requires Christians to endeavour after; hence it is that we are exhorted, by one spirit, with one mind, to strive together for the faith of the gospel; Phil. i. 27.
But farther, the apostle in these words alludes to the state and composition of a natural body, and doth thereby inform us, that the mystical body of Christ holds an analogy with the natural body of man: as, 1.
hings holy that were therein contained, and especially, the priest and clerk most happy, and without doubt, greatly blessed, because they were the servants, as I then thought, of God, and were principal in the holy temple, to do His work therein.
17. This conceit grew so strong in a little time upon my spirit, that had I but seen a priest (though never so sordid and debauched in his life), I should find my spirit fall under him, reverence him, and knit unto him; yea, I thought, for the love I did bear unto them (supposing them the ministers of God), I could have laid down at their feet, and have been trampled upon by them; their name, their garb, and work did so intoxicate and bewitch me.
18. After I had been thus for some considerable time, another thought came in my mind; and that was, whether we were of the Israelites or no? For finding in the scripture that they were once the peculiar people of God, thought I, if I were one of this race, my soul must needs be happy. Now again, I found within
e sure they would now add to their former pridewhat malice and rage against Shaddai, and against his Son, theycould. Wherefore, roving and ranging in much fury from place toplace, if, perhaps, they might find something that was the King's,by spoiling of that, to revenge themselves on him; at last theyhappened into this spacious country of Universe, and steer theircourse towards the town of Mansoul; and considering that that townwas one of the chief works and delights of King Shaddai, what dothey but, after counsel taken, make an assault upon that. I say,they knew that Mansoul belonged unto Shaddai; for they were therewhen he built it and beautified it for himself. So when they hadfound the place, they shouted horribly for joy, and roared on it asa lion upon the prey, saying, 'Now we have found the prize, and howto be revenged on King Shaddai for what he hath done to us.' Sothey sat down and called a council of war, and considered withthemselves what ways and methods they had best to engage
her people in theworld. Hence the tribes went up to Jerusalem to worship; there wasGod's house, God's high-priest, God's sacrifices accepted, and God'seye, and God's heart perpetually; Psalm lxxvi. 1, 2; Psalm cxxii.; 1Kings ix. 3. But,
Thirdly, We are to consider Jerusalem also in her decays; for as sheis so considered, she is the proper object of our text, as will befurther showed by and by.
Jerusalem, as I told you, was the place and seat of God's worship,but now decayed, degenerated, and apostatized. The word, the rule ofworship, was rejected of them, and in its place they had put and setup their own traditions; they had rejected also the most weightyordinances, and put in the room thereof their own little things,Matt. xv.; Mark vii. Jerusalem was therefore now greatlybacksliding, and become the place where truth and true religion weremuch defaced.
It was also now become the very sink of sin and seat of hypocrisy,and gulf where true religion was drowned. Here also now reignedp