' - a besieged city.' - Isaiah.
gospel holiness? And who will enlist under that banner now?
'Set down my name, sir,' said a man of a very stout countenance to him
who had the inkhorn at the outer gate. At which those who walked
upon the top of the palace broke out in a very pleasant voice,
'Come in, come in;
Eternal glory thou shalt win.'
We have no longer, after what we have come through, any such
stoutness in our countenance, yet will we say to-night with him who
had it, Set down my name also, sir!
Chapter 2 - THE CITY OF MANSOUL AND ITS CINQUE PORTS
' - a besieged city.' - Isaiah.
Our greatest historians have been wont to leave their books
behind them and to make long journeys in order to see with their own
eyes the ruined sites of ancient cities and the famous fields where the
great battles of the world were lost and won. We all remember how
Macaulay made a long winter journey to see the Pass of Killiecrankie
before he sat down to write upon it; and Carlyle's magnificent battle-
pieces are not all imagination; even that wonderful writer had to see
Frederick's battlefields with his own eyes before he could trust
himself to describe them. And he tells us himself how Cromwell's
splendid generalship all came up before him as he looked down on the
town of Dunbar and out upon the ever-memorable country round
about it. John Bunyan was not a great historian; he was only a
common soldier in the great Civil War of the seventeenth century; but
what would we not give for a description from his vivid pen of the
famous fields and the great sieges in which he took part? What a find
John Bunyan's 'Journals' and 'Letters Home from the Seat of War'
would be to our historians and to their readers! But, alas! such
journals and letters do not exist. Bunyan's complete silence in all his
books about the battles and the sieges he took his part in is very
remarkable, and his silence is full of significance. The Puritan soldier
keeps all his military experiences to work them all up into his Holy
War, the one and only war that ever kindled all his passions and filled
his every waking thought. But since John Bunyan was a man of genius,
equal in his own way to Cromwell and Milton themselves, if I were a
soldier I would keep ever before me the great book in which Bunyan's
experiences and observations and reflections as a soldier are all
worked up. I would set that classical book on the same shelf with
Caesar's Commentaries and Napier's Peninsula, and Carlyle's glorious
battle-pieces. Even Caesar has been accused of too great dryness and
coldness in his Commentaries, but there is neither dryness nor
coldness in John Bunyan's Holy War. To read Bunyan kindles our cold
civilian blood like the waving of a banner and like the sound of a
trumpet.
The situation of the city of Mansoul occupies one of the most
beautiful pages of this whole book. The opening of the Holy War,
simply as a piece of English, is worthy to stand beside the best page of the Pilgrim's Progress itself, and what more can I say than that? Now,
the situation of a city is a matter of the very first importance. Indeed,
the insight and the foresight of the great statesmen and the great
soldiers of past ages are seen in nothing more than in the sites they
chose for their citadels and for their defenced cities. Well, then, as to
the situation of Mansoul, 'it lieth,' says our military author, 'just
between the two worlds.' That is to say: very much as Germany in our
day lies between France and Russia, and very much as Palestine in her
day lay between Egypt and Assyria, so does Mansoul lie between two
immense empires also. And, surely, I do not need to explain to any
man here who has a man's soul in his bosom that the two armed
empires that besiege his soul are Heaven above and Hell beneath, and
that both Heaven and Hell would give their best blood and their best
treasure to subdue and to possess his soul. We do not value our souls
at all as Heaven and Hell value them. There are savage tribes in Africa
and in Asia who inhabit territories that are sleeplessly envied by the
expanding and extending nations of Europe. Ancient and mighty
empires in Europe raise armies, and build navies, and levy taxes, and
spill the blood of their bravest sons like water in order to possess the
harbours, and the rivers, and the mountains, and the woods amid
which their besotted owners roam in utter ignorance of all the plots
and preparations of the Western world. And Heaven and Hell are not
unlike those ancient and over-peopled nations of Europe whose
teeming millions must have an outlet to other lands. Their life and
their activity are too large and too rich for their original territories,
and thus they are compelled to seek out colonies and dependencies,
so that their surplus population may have a home. And, in like manner,
Heaven is too full of love and of blessedness to have all that for ever
shut up within itself, and Hell is too full of envy and ill-will, and thus
there continually come about those contentions and collisions of
which the Holy War is full. And, besides, it is with Mansoul and her
neighbour states of Heaven and Hell just as it is with some of our great
European empires in this also. There is no neutral zone, no buffer
state, no silver streak between Mansoul and her immediate and
military neighbours. And thus it is that her statesmen, and her
soldiers, and even her very common-soldier sentries must be for ever
on the watch; they must never say peace, peace; they must never leave for one moment their appointed post.
And then, as for the wall of the city, hear our excellent historian's
own words about that. 'The wall of the town was well built,' so he says.
'Yea, so fast and firm was it knit and compact together that, had it not
been for the townsmen themselves, it could not have been shaken or
broken down for ever. For here lay the excellent wisdom of Him that
builded Mansoul, that the walls could never be broken down nor hurt
by the most mighty adverse potentate unless the townsmen gave their
consent thereto.' Now, what would the military engineers of Chatham
and Paris and Berlin, who are now at their wits' end, not give for a
secret like that! A wall impregnable and insurmountable and not to be
sapped or mined from the outside: a wall that could only suffer hurt
from the inside! And then that wonderful wall was pierced from
within with five magnificently answerable gates. That is to say, the
gates could neither be burst in nor any way forced from without. 'This
famous town of Mansoul had five gates, in at which to come, out of
which to go; and these were made likewise answerable to the walls; to
wit, impregnable, and such as could never be opened or forced but by
the will and leave of those within. The names of the gates were these:
Ear-gate, Eye-gate, Mouth-gate; in short, 'the five senses,' as we say.
In the south of England, in the time of Edward the Confessor and after
the battle of Hastings, there were five cities which had special
immunities and peculiar privileges bestowed upon them, in
recognition of the special dangers to which they were exposed and the
eminent services they performed as facing the hostile shores of
France. Owing to their privileges and their position, the 'Cinque Ports'
came to be cities of great strength, till, as time went on, they became a
positive weakness rather than a strength to the land that lay behind
them. Privilege bred pride, and in their pride the Cinque Ports
proclaimed wars and formed alliances on their own account: piracies
by sea and robberies by land were hatched within their walls; and it
took centuries to reduce those pampered and arrogant ports to the
safe and peaceful rank of ordinary English cities. The Revolution of
1688 did something, and the Reform Bill of 1832 did more to make
Dover and her insolent sisters like the other free and equal cities of
England; but to this day there are remnants of public shows and
pageantries left in those old towns sufficient to witness to the former privileges, power, and pride of the famous Cinque Ports. Now,
Mansoul, in like manner, has her cinque ports. And the whole of the
Holy War is one long and detailed history of how the five senses are
clothed with such power as they possess; how they abuse and misuse
their power; what disloyalty and despite they show to their sovereign;
what conspiracies and depredations they enter into; what untold
miseries they let in upon themselves and upon the land that lies
behind them; what years and years of siege, legislation, and rule it
takes to reduce our bodily senses, those proud and licentious gates, to
their true and proper allegiance, and to make their possessors a
people loyal and contented, law-abiding and happy.
The Apostle has a terrible passage to the Corinthians, in which he
treats of the soul and the senses with tremendous and overwhelming
power. 'Your bodies and your bodily members,' he argues, with
crushing indignation, 'are not your own to do with them as you like.
Your bodies and your souls are both Christ's. He has bought your body
and your soul at an incalculable cost. What! know ye not that your
body is nothing less than the temple of the Holy Ghost which is in you,
and ye are not any more your own? know ye not that your bodies are
the very members of Christ?'
And then he says a thing so terrible that I tremble to transcribe it.
For a more terrible thing was never written. 'Shall I then,' filled with
shame he demands, 'take the members of Christ and make them the
members of an harlot?' O God, have mercy on me! I knew all the time
that I was abusing and polluting myself, but I did not know, I did not
think, I was never told that I was abusing and polluting Thy Son, Jesus
Christ. Oh, too awful thought. And yet, stupid sinner that I am, I had
often read that if any man defile the temple of God and the members
of Christ, him shall God destroy. O God, destroy me not as I see now
that I deserve. Spare me that I may cleanse and sanctify myself and the
members of Christ in me, which I have so often embruted and defiled.
Assist me to summon up my imagination henceforth to my
sanctification as Thine apostle has here taught me the way. Let me
henceforth look at my whole body in all its senses and in all its
members, the most open and the most secret, as in reality no more my
own. Let me henceforth look at myself with Paul's deep and holy eyes.
Let me henceforth seat Christ, my Redeemer and my King, in the very throne of my heart, and then keep every gate of my body and every
avenue of my mind as all not any more mine own but His. Let me open
my eye, and my ear, and my mouth, as if in all that I were opening
Christ's eye and Christ's ear and Christ's mouth; and let me thrust in
nothing on Him as He dwells within me that will make Him ashamed
or angry, or that will defile and pollute Him. That thought, O God, I feel
that it will often arrest me in time to come in the very act of sin. It will
make me start back before I make Christ cruel or false, a wine-bibber,
a glutton, or unclean. I feel at this moment as if I shall yet come to ask
Him at every meal, and at every other opportunity and temptation of
every kind, what He would have and what He would do before I go on
to take or to do anything myself. What a check, what a restraint, what
an awful scrupulosity that will henceforth work in me!
But, through that, what a pure, blameless, noble, holy and
heavenly life I shall then lead! What bodily pains, diseases, premature
decays; what mental remorses, what shames and scandals, what self-
loathings and what self-disgusts, what cups bitterer to drink than
blood, I shall then escape! Yes, O Paul, I shall henceforth hold with
thee that my body is the temple of Christ, and that I am not my own,
but that I am bought with a transporting price, and can, therefore, do
nothing less than glorify God in my body and in my spirit which are
God's. 'This place,' says the Pauline author of the Holy War - 'This
place the King intended but for Himself alone, and not for another
with Him.'
But, my brethren, lay this well, and as never before, to heart - this,
namely, that when you thus begin to keep any gate for Christ, your
King and Captain and Better-self, - Ear-gate, or Eye-gate, or Mouth-
gate, or any other gate - you will have taken up a task that shall have
no end with you in this life. Till you begin in dead earnest to watch
your heart, and all the doors of your heart, as if you were watching
Christ's heart for Him and all the doors of His heart, you will have no
idea of the arduousness and the endurance, the sleeplessness and the
self-denial, of the undertaking.
'Mansoul! Her wars seemed endless in her eyes;
She's lost by one, becomes another's prize.
Mansoul! Her mighty wars, they did portend
Her weal or woe and that world without end.
Wherefore she must be more concern'd than they
Whose fears begin and end the self-same day.'
'We all thought one battle would decide it,' says Richard Baxter,