sentiments: I have seen him (and do not think that I here speak in
terms of exaggeration), I have seen him deeply moved by the perils of
his friends. Simple and natural as he was, I have seen his features
betray his emotions at the story of their misfortunes, and he was ever
ready to confer with them on the most insignificant details as well as
on affairs of the utmost importance. In the adjustment of quarrels, he
was ever ready to soothe turbulent spirits with a patience and good
nature that one would little have expected from a disposition so
excitable, nor from a character so lofty. What a contrast to heroes
devoid of human sympathy! Well might the latter command respect and
charm the admiration, as do all extraordinary things, but they will
not win the heart. When God fashioned the heart of man and endowed him
with human affection, He first of all inspired him with the quality
of kindness, like unto the essence of the divine nature itself, as a
token of the beneficent hand that fashioned us. Kindness, therefore,
ought to be the mainspring and guide of our heart, and ought at the
same time to be the chief attraction that should, as it were, be
a part of our very being, with which to win the hearts of others.
Greatness, which is but the result of good fortune, so far from
diminishing the quality of kindness, is but given one that he might
the more freely spread broadcast its beneficent effects like a public
fountain, which is but erected that its waters might be scattered to
the sunlight.
This is the value of a good heart; and the great who are devoid of
the quality of kindness, justly punished for their disdainful
insensibility to the misfortunes of their fellows, are forever
deprived of the greatest blessing of human life--that is to say, of
the pleasures of society. Never did man enjoy these pleasures more
keenly than the prince of whom I am speaking; never was man less
inspired with the misgiving that familiarity breeds contempt. Is this
the man who carried cities by storm and won great battles? Verily, he
seems to have forgotten the high rank he so well knew how to
sustain. Do you not recognize in him the hero, who, ever equable and
consistent, never having to stand on tiptoe to seem taller than he is,
nor to stoop to be courteous and obliging, found himself by nature
all that a man ought to be toward his fellow, like a majestic and
bountiful stream, which peacefully bears into the cities the abundance
it has spread in the fields that it has watered, which gives to all
and never rises above its normal height, nor becomes swollen except
when violent opposition is offered to the gentle slope by which it
continues on its tranquil course. Such, indeed, has also been the
gentleness and such the might of the Prince de Condé. Have you a
secret of importance? Confide it boldly to the safe-keeping of this
noble heart; he will reward your confidence by making your affair his
own. To this prince nothing is more inviolable than the sacred rights
of friendship. When a favor is asked of him he acts as tho he himself
were under obligation; and never has a joy keener and truer been
witnessed than he felt at being able to give pleasure to another.
It was a grand spectacle to see during the same period, and in the
same campaigns, these two men, who in the common opinion of all Europe
could be favorably compared to the greatest captains of past ages,
sometimes at the head of different bodies of troops; sometimes united
more indeed by the concord of their thoughts than by the orders which
the subaltern received from his superior; sometimes at the head of
opposing forces, and each redoubling his customary activity and
vigilance, as tho God, who, according to the Scriptures, often in His
wisdom makes a sport of the universe, had desired to show mortals the
wonders in all their forms that He could work with men. Behold the
encampments, the splendid marches, the audacity, the precautions, the
perils, the resources of these brave men! Has there ever been beheld
in two men virtues such as these in characters so different, not to
say diametrically opposite? The one appears to be guided by deep
reflection, the other by sudden illumination; the latter as a
consequence, tho more impetuous, yet never acting with undue
precipitation; the former, colder of manner, tho never slow, is bolder
of action than of speech, and even while having the outward appearance
of embarrassment, inwardly determined and resolved. The one, from the
moment he appears in the army, conveys an exalted idea of his
worth and makes one expect of him something out of the ordinary;
nevertheless, he advanced in regular order, and performed, as it
were, by degrees, the prodigious deeds which marked the course of his
career. The other, like a man inspired from the date of his first
battle, showed himself the equal of the most consummate masters of the
art of warfare. The one by his prompt and continued efforts commanded
the admiration of the human race and silenced the voice of envy; the
other shone so resplendently from the very beginning that none dared
attack him. The one, in a word, by the depth of his genius and the
incredible resources of his courage, rose superior to the greatest
perils and even knew how to profit by every kind of fickleness of
fortune; the other, by reason of the advantages derived from high
birth, by his great conceptions derived from Heaven, and by a kind of
admirable instinct, the secret of which is not given to ordinary
men, seemed born to mold fortune to conform to his designs and bring
destiny to his feet. And that the great tho diverse characters of
these two men might be clearly discerned, it should be borne in mind
that the one, his career cut short by an unexpected blow, died for his
country like another Judas Maccabeus, mourned by the army as for a
father, while the court and all the people, lamented his fate. His
piety as well as his courage were universally lauded, and his memory
will never fade from the minds of men. The other, raised to the very
summit of glory by force of arms like another David, dies like him in
his bed, sounding the praises of God and leaving his dying behests to
his family, while all hearts were imprest as much by the splendor of
his life as by the gentleness of his death.
BUNYAN
THE HEAVENLY FOOTMAN
BIOGRAPHICAL NOTE
John Bunyan was born in the village of Elstow, near Bedford, England,
in 1628. Because of his fearless preaching he was imprisoned in
Bedford jail from 1660 to 1672, and again for six months in 1675,
during which latter time it is said his wonderful "Pilgrim's Progress"
was written. While his sermons in their tedious prolixity share the
fault of his time, they are characterized by vividness, epigrammatic
wit, and dramatic fervor. The purity and simplicity of his style
have been highly praised, and his unflinching faith has been the
inspiration of many a hesitating soul. Among his best known works are
"The Holy War," "Grace Abounding in the Chief of Sinners," and "Sighs
from Hell." He died in London in 1688.
BUNYAN
1628-1688
THE HEAVENLY FOOTMAN
_So run that ye may obtain_.--I Cor. ix., 24.
Heaven and happiness is that which every one desireth, insomuch that
wicked Balaam could say, "Let me die the death of the righteous, and
let my last end be like his." 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 apostle, therefore, because he did desire the salvation of
the souls of the Corinthians, to whom he writes this epistle, layeth
them down in these words such counsel, which if taken, would be for
their help and advantage.
First, Not to be wicked, and sit still, and wish for heaven; but to
run for it.
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 companions,
and thus, 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 were taken from men's funning for a wager; a very apt
similitude to set before the eyes of the saints of the Lord. "Know you
that they which run in a race run all, but one obtaineth 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, they that will have heaven, they must run for it. I beseech you
to heed it well. "Know ye not, that they which run in a race run all,
but one obtaineth 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 xii. of the Hebrews, the 1st, 2d, and 3d verses:
"Wherefore seeing also," saith the apostle, "that we 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," etc.
But before I go any farther:
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 vi. of the Hebrews, it is called a
fleeing: "That we might have 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 xx. 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 offense 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. Secondly, this running in another place is called a
pressing. "I press toward the mark"; which signifieth, that they that
will have heaven, they must not stick at any difficulties they meet
with; but press, crowd, and thrust through all that may stand between
heaven and their souls. So run.
3. Continuing. Thirdly, this running is called in another place, a
continuing in the way of life. "If you continue in the faith grounded,
and settled, and be not moved away from the hope of the gospel of
Christ." 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 are:
(1.) Because all or every one that runneth doth not obtain the prize;
there may be many that do run, yea, and run far too, who yet miss of
the crown that standeth at the end of the race. You know 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.
"Tho 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 stopt by anything, kept
back by anything, 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 tho a man do run, yet if he do not
overcome, or win, as well as run, what will they be the better for
their running? They will get nothing. You know the man that runneth,
he doth do it to 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-gates, and not able to get
any farther, but there stand knocking when it is too late, crying,
Lord! Lord! when they have nothing but rebukes for their pains. Depart
from Me, you come not here, you come too late, you run too lazily; the
door is shut. "When once the master of the house is risen up," saith
Christ, "and hath shut to the door, and ye begin to stand without, and
to knock, saying, Lord, Lord, open to us, I will say, I know you not,
depart," etc. Oh, 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 they must run for it; because, as the
way is long, so the time in which they are to get to the end of it is
very uncertain; the time present is the only time; thou hast no more
time allotted thee than 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; and
when death comes, away thou must go, whether thou art provided or not;
and therefore look to it; make no delays; it is not good dallying with
things of so great concernment as the salvation or damnation of thy
soul. You know he that hath a great way to go in a little time, and
less by half than he thinks of, he had need to run for it.
(5.) They that will have heaven, they must run for it; because the
devil, the law, sin, death, and hell follow them. There is never a
poor soul that is going to heaven, but the devil, the law, sin, death,
and hell, make after the soul. "The devil, your adversary, as a
roaring lion, goeth 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 thou keep out of the reach of those great guns, the
Ten Commandments. Hell also hath a wide mouth; it can stretch itself
farther that you are aware of. And as the angel said to Lot, "Take
heed, look not behind thee, neither tarry thou in all the plain" (that
is, anywhere between this and heaven), "lest thou be consumed"; so I
say to thee, Take heed, tarry not, lest either the devil, hell 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 all considered, then thou, as well as I, wouldst say, They
that will have heaven must run for it.
(6.) They that go to heaven must run for it; because perchance the
gates of heaven may be 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,
nor 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 gate of mercy be quite shut; or to run so lazily
that they be shut before you 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, etc. 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 I will say of thee, if thou
be such a one who runs and misses; 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.
Quest. But how should a poor soul do to run? For this very thing is
that which afflicteth me sore (as you say), to think that I may run,
and yet fall short. Methinks to fall short at last, oh, it fears me
greatly. Pray tell me, therefore, how I should run.
Ans. 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, tho thou runnest never so fast, unless thou art in the way that
leads to it. Set the case, that there should be a man in London that
was to run to York for a wager; now, tho he run never so swiftly, yet
if he run full south, he might run himself quickly out of breath, and
be never nearer the prize, but rather the farther off? Just so is it
here; it is not simply the runner, nor yet the hasty runner, that
winneth the crown, unless he be in the way that leadeth thereto. I
have observed, that little time which I have been a professor, that
there is a great running to and fro, some this way, and some that way,
yet it is to be feared most of them are out of the way, and then, tho
they run as swift as the eagle can fly, they are benefited nothing at
all.
Here is one runs a-quaking, another a-ranting; one again runs after
the baptism, and another after the Independency: here is one for
Freewill, and another for Presbytery; and yet possibly most of all
these sects run quite the wrong way, and yet every one is for his
life, his soul, either for heaven or hell.
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 you have
faith in Him, so as to make a life out of Him, and to conform thee
to Him; that is, such faith as to conclude that thou art righteous,
because Christ is thy righteousness, and so constrained to walk with
Him as the joy of thy heart, because he saveth thy soul. And for the
Lord's sake take heed, and do not deceive thyself, and think thou art
in the way upon too slight grounds; for if thou miss of the way, thou
wilt miss of the prize, and if thou miss of that I am sure thou wilt
lose thy soul, even that soul which is worth more than the whole
world.
Mistrust thy own strength, and throw it away; down on thy knees in
prayer to the Lord for the spirit of truth; search His word for
direction; 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, Free-willers: also do not have too much
company with some Anabaptists, tho I go under that name myself. I
will tell thee this is such a serious matter, and I fear thou wilt so
little regard it, that the thought of the worth of the thing, and of
thy too light regarding of it, doth even make my heart ache whilst I
am writing to thee. The Lord teach thee the way by His Spirit, and
then I am sure thou wilt know it. So run.
The second direction: As thou shouldst get into the way, so thou
shouldst also be much in studying and musing on the way. You know men
that would be expert in anything, they are usually much in studying of
that thing, and so likewise is it with those that quickly grow expert
in any way. This therefore thou shouldst do; let thy study be much
exercised about Christ, which is the way, what He is, what He hath
done, and why He is what He is, and why He hath done what is done; as
why "He took upon Him the form of a servant" (Phil, ii.); why He was
"made in the likeness of man"; why He cried; why He died; why He
"bare the sin of the world"; why He was made sin, and why He was made
righteousness; why He is in heaven in the nature of man, and what He
doth there. Be much in musing and considering of these things; be
thinking also enough of those places which thou must not come near,
but leave some on this hand, and some on that hand; as it is with
those that travel into other countries; they must leave such a gate on
this hand, and such a bush on that hand, and go by such a place, where
standeth such a thing. Thus therefore you must do: "Avoid such things,
which are expressly forbidden in the Word of God." Withdraw thy foot
far from her, "and come not nigh the door of her house, for her steps
take hold of hell, going down to the chambers of death." And so of
everything 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.
The third direction: Not only thus, but in the next place, thou
must strip thyself of those things that may hang upon thee, to
the hindering of thee in the way to the kingdom of heaven, as
covetousness, pride, lust, or whatever else thy heart may be inclining
unto, which may hinder thee in this heavenly race. Men that run for
a wager, if they intend to win as well as run, they do not use to
encumber themselves, or carry those things about them that may be a
hindrance to them in their running. "Every man that striveth for
the mastery is temperate in all things"; that is, he layeth aside
everything that would be anywise 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 encumbered with those things that would hinder.
Would you not say that such a man would be in danger of losing, tho
he run, if he fill his pockets with stones, hang heavy garments on
his shoulders, and get lumpish shoes on his feet? So it is here;
thou talkest of going to heaven, and yet fillest thy pockets with
stones--_i.e._, fillest thy heart with this world, lettest that hang
on thy shoulders, with its profits and pleasures. Alas! alas! thou art
widely mistaken: if thou intendest to win, thou must strip, thou must
lay aside every weight, thou must be temperate in all things. Thou
must so run.