At first sight, it may seem strange that the armies, both within and without the city, should be so numerous, as it is but one man who is the object of attack and defence--one human body, containing one immortal Mansoul; but if the reader reflects that every soldier represents a thought, who can number them? At one time, by the sin-sickness, eleven thousand--men, women, and children--died in Mansoul! this is interpreted by Bunyan to mean, that the men represented 'good thoughts'--the women, 'good conceptions'--and the children, 'good desires.' The town is a.s.saulted by thirty or forty thousand doubts, very curiously and methodically arranged.

The value of the marginal notes is very great, throwing immediate light upon many difficult pa.s.sages. Every reader should make free use of the key which lieth in the window [the margin]. The value of this key is seen by a few quotations. Thus, when Diabolus beat a charge against the town, my Lord Reason was wounded in the head--the brave Lord Mayor, Mr. Understanding, in the eye--and 'many also of the inferior sort were not only wounded, but slain outright.' The margin explains this as meaning 'Hopeful thoughts.'

When the enemy broke into the town at Feelgate, during a night of terror, and got possession, it is described as being accompanied by all the horrors of war--by atrocities probably even greater than those perpetrated by Rupert's cavaliers at Leicester. 'Young children were dashed in pieces, yea, those unborn were destroyed.'

'The women were beastlike abused.' This is interpreted by two marginal notes--'Good and tender thoughts,' 'Holy conceptions of good.'

The storming of Leicester took place in the night, and furnished Bunyan, who was an eyewitness, with a correct notion of raising the standard, beleaguering the city, and forcing the gates, and a lively view of the desolations he describes. Awful as is his account of the sacking of Mansoul, with its murders and desolations, yet it may prove to be a good description of the conduct of Prince Rupert and his cavaliers at the storming of Leicester. Strike out the name of Diabolus, and insert Rupert, and put Leicester instead of Mansoul, and the account of the brutal conduct of the Royal army will be found accurately described. Lord Clarendon, who wrote to gain the smiles of royalty, plainly tells us that, when Prince Rupert and the King took Leicester, 'The conquerors pursued their advantage with the usual license of rapine and plunder, and miserably sacked the whole town, without any distinction of persons and places. Churches and hospitals, as well as other houses, were made a prey to the enraged and greedy soldier, to the exceeding regret of the King.' Clarendon goes on to account for the exceeding regret of Charles: it was because many of his faithful friends had suffered, in the confusion of this murderous scene of rapine and plunder.

In the 'Holy War,' Bunyan has not been, nor can he ever be, charged with copying from any author who preceded him. Erasmus, Gouge, and many other of our Reformers, Puritans, and Nonconformists, commented upon the Christian's armour and weapons. Benjamin Keach, about the time that the 'Holy War' appeared, published his War with the Devil, or, the Young Man's Conflict with the Powers of Darkness. It is a series of admirable poetical dialogues on the corruption and vanity of youth, the horrible nature of sin, and deplorable condition of fallen man; with the rule of conscience and of true conversion. It has nothing allegorical in it, but is replete with practical warnings and exhortations. No one had ever attempted, under the form of an allegory, to describe the internal conflict between the powers of darkness and of the mind in the renewed man; the introduction of evil thoughts and suggestions, their unnatural union with the affections, and the offspring of such union, under the name of Diabolonians, who, when Mansoul is watchful unto prayer, lurk in the walls; but when in a backsliding state, are tolerated and encouraged openly to walk the streets.

Some have supposed that there is a slight similarity between the description, given by John Chrysostom of the battle between the hosts of h.e.l.l and mankind, and John Bunyan's 'Holy War.' It is not at all probable that Bunyan was acquainted with Chrysostom on the Priesthood, which was then locked up in the Greek language, but has been since translated into English. Nor can we find any similarity between the work of the pious apostolically descended tinker, and the learned Greek father. Chrysostom's picture of the battle is contained in a letter to Basil, urging him to become a minister of the gospel. It is in words to this effect:--'Pent up in this body, like a dungeon, we cannot discern the invisible powers. Could you behold the black army of the devil and his mad conflict, you would witness a great and arduous battle, in which there is no bra.s.s or steel,[5] no horses or wheeled chariots, no fire and arrows, but other instruments much more formidable. No breastplates, or shields, or swords, or darts. The very sight of this accursed host is alone sufficient to paralyze a soul which is not imbued with courage furnished by G.o.d, and with even greater foresight than valour. Could you calmly survey all this array and war, you would see, not torrents of blood or dead bodies, but fallen souls! You would see wounds so grievous, that human war, with all its horrors, is mere child's play or idle pastime, in comparison to the sight of so many souls struck down every day by Satan.' Thus this learned Greek father very eloquently represents the great battle of Satan and his hosts, against all mankind. But for a description of the internal conflict, Diabolus and his army of Doubters and Bloodmen arrayed against the powers of Mansoul, Bunyan stands alone and most beautifully resplendent.

In this war there is no combination of souls to resist Satan, nor can any human powers in any way a.s.sist us in the trying battle.

Here, O my reader, you and I must stand alone far from the aid of our fellow-men. We must call upon all the resources of our minds, and while there is unity within, no resisting or treason--while the Holy Spirit strengthens and inclines the will, the understanding, the conscience, the affections, and all our powers are united to resist Satan, G.o.d fights for us, and the heart is safe under the gracious smiles of our Emmanuel. May we never forget that our spiritual life is totally dependent upon him, in whom, as to the body, we live, and move, and have our being. But when doubts enfeeble us, and Bloodmen hara.s.s us, there is no help from man.

No pope, cardinal, archbishop, minister, or any human power can aid us; ALL our hope is in G.o.d alone; every effort for deliverance must be by fervent prayer and supplication, from the heart and conscience, directly to G.o.d. Our pet.i.tions must be framed by the Holy Ghost, and presented unto Shaddai, not by priest or prelate, but by our Emmanuel, Jesus Christ, the only intercessor and mediator.

The attentive reader of Bunyan's works will notice the difference between the trial of Faithful in the 'Pilgrim's Progress,' and that of the prisoners brought to the bar as traitors in the 'Holy War.' The judge and jury are particularly overbearing to Faithful, much more so than to the Diabolonians. Still there is one very strong feature in which they all agree. The prisoners are all brought to their trial, not that their guilt or innocence might be proved, but in order to their condemnation and execution. All are brought up in chains, a custom which then was very prevalent, if not universal, but which is now only read of as a cruel practice of a bygone age.

There are a few riddles or questions arising out of this narrative, the solving of which may afford instructive amus.e.m.e.nt to the reader. What is meant by the drum of Diabolus, which so terrified Mansoul? Refer to Galatians 3:10; Hebrews 6:4-8; 1 John 5:16; Hebrews 12:29. Why were the troops numbered at forty thousand, that came up to alarm and convince Mansoul of sin, or righteousness, and of judgment, while Emmanuel's army is not numbered? See Joshua 4:13; Hebrews 12:22. When the Doubters are slain or driven from Mansoul, after her conversion, they go straggling up and down the country enslaving the barbarous people (the margin informs us that the unbeliever never fights the Doubters). Why do they go by fives, nines, and seventeens? Do these odd numbers refer to the nine companies of Doubters, and eight of Bloodmen, who were under the command of five fallen angels--Diabolus, Beelzebub, Lucifer, Legion, and Apollyon? Fearful odds against a poor fallen sinner, five evil spirits, or nine cla.s.ses of doubts, or these nine doubts united to eight kinds of Bloodmen or persecutors.

In a work so highly allegorical, and founded upon a plain narrative of facts in the experience of the author, the editor deemed it needful to add numerous notes. These contain all that appeared to be explanatory or ill.u.s.trative in other commentaries, with many that are original; obsolete terms and customs are explain; references are given to about fifty pa.s.sages in the 'Grace Abounding,' that the reader's attention may be constantly directed to the solemn truths which are displayed under this delightful allegory. The editor has the consolation of hoping that the result of great labour can do no injury. Those whose deep experience in the spiritual warfare enables them to understand and enjoy the allegory, can pa.s.s them by; while many of the poor but immortal souls engaged in this warfare, who are not deeply experienced, may receive aid and encouragement to persevere, until they shall exclaim, The battle is fought, the victory is won, eternal praises to the great and gracious Emmanuel.

Reader, I must not detain you much longer from the pleasure of entering upon a narrative so deeply interesting to all who possess the understanding heart--an allegory, believed by very many to be the most beautiful and extraordinary that mere human genius ever composed in any language. O consider the worth of an immortal soul!

G.o.d sent his servants, Moses and the prophets, with their slings and battering-rams, their great and precious promises to the early prophets, who have faithfully handed them down to us; and then came Emmanuel and his heavenly army, and all this to conquer Mansoul!

Without the shedding of blood, there is no remission of sin. The blood of bulls and of goats cannot wash out our stains. We must be found in Christ as part of his mystical body, and thus in perfection obey the Divine law, and then, through the sin-atoning offering of Emmanuel, G.o.d's equal, eternal Son, a fountain is opened for sin and uncleanness, in which our souls, being purified, shall be clothed with the garment of salvation. Who can calculate the worth of his immortal soul, that G.o.d himself should pay so costly a price for its redemption! May the desire of every reader be, O that my soul may be engaged in this holy war, my ears be alarmed by the infernal drum of Diabolus, that my Heart-castle may receive the King of salvation, and Christ be found there the hope of glory. Then may we feel the stern necessity of incessant watchfulness and prayer against carnal security, or any other cause of backsliding, with its consequent miseries.

Well may the world wonder, how a poor travelling tinker could gain the extraordinary knowledge, which enabled him to become the greatest allegorical writer that the world ever saw. The reason is obvious, he lived and moved and had his being in the atmosphere of G.o.d's revealed will. It was this that enabled him to take the wings of the morning, and fly not only to the uttermost parts of the visible but of the invisible world; to enjoy scenes of light and glory, such as Gabriel contemplated when he came from heaven to Nazareth, and revealed to Mary her high destiny--that her Son should be the promised Saviour, who should bear the government of the universe upon his shoulders--whose name was Wonderful--Counsellor--the Mighty G.o.d--the everlasting Father--the Prince of Peace--Emmanuel, G.o.d with us.

Bunyan's industry and application must have been intense, he could not by possibility for a single moment say, 'soul take thine ease,'

inglorious, destructive ease. His hands had to labour for his bread, and to provide for a most exemplary wife and four children, one of them blind. There was no hour of his life when he could have said to his soul, Let all thy n.o.ble powers be absorbed in eating, drinking, being merry--mere animal gratifications. The Holy War, the solemn results depending upon it, salvation or eternal ruin, the strong desire to glorify Emmanuel, the necessity to labour for his household--that blessed industry left him no opportunity for weaving a web of unmeaning casuistic subtilties, in which to entangle and engulph his soul, like a Puseyite or a German Rationalist. The thunders and lightnings of Sinai had burnt up all this wood, hay, and stubble, and with child-like simplicity he depended upon the Holy Spirit, while drawing all his consolations and all his spiritual supplies from the sacred Scriptures.

Bunyan's narrative of the Holy War, from its commencement in the fall of man to that splendid address of Emmanuel with which it concludes, has been the study of the Editor for more than forty years, and he hopes that no future year of the residue of his life will be spent without reading this solemn, soul-stirring, delightful narrative.

GEO. OFFOR. Hackney, April 1851

TO THE READER.

'Tis strange to me, that they that love to tell Things done of old, yea, and that do excel Their equals in historiology, Speak not of Mansoul's wars, but let them lie Dead, like old fables, or such worthless things, That to the reader no advantage brings: When men, let them make what they will their own, Till they know this, are to themselves unknown.

Of stories I well know there's divers sorts, Some foreign, some domestic; and reports Are thereof made, as fancy leads the writers; By books a man may guess at the inditers.

Some will again of that which never was, Nor will be, feign, and that without a cause, Such matter, raise such mountains, tell such things Of men, of laws, of countries, and of kings: And in their story seem to be so sage, And with such gravity clothe ev'ry page, That though their frontispiece say all is vain, Yet to their way disciples they obtain[6]

But, readers, I have somewhat else to do, Than with vain stories thus to trouble you; What here I say, some men do know so well, They can with tears and joy the story tell.

The town of Mansoul is well known to many, Nor are her troubles doubted of by any That are acquainted with those histories That Mansoul, and her wars, anatomize.

Then lend thine ear to what I do relate Touching the town of Mansoul and her state, How she was lost, took captive, made a slave; And how against him set, that should her save.

Yea, how by hostile ways, she did oppose Her Lord, and with his enemy did close.

For they are true; he that will them deny Must needs the best of records vilify.

For my part, I (myself) was in the town, Both when 'twas set up, and when pulling down, I saw Diabolus in his possession, And Mansoul also under his oppression.

Yea, I was there when she own'd him for Lord, And to him did submit with one accord.

When Mansoul trampled upon things Divine, And wallowed in filth as doth a swine; When she betook herself unto her arms, Fought her Emmanuel, despis'd his charms, Then I was there, and did rejoice to see Diabolus and Mansoul so agree.[7]

Let no men, then, count me a fable-maker, Nor make my name or credit a partaker Of their derision; what is here in view, Of mine own knowledge, I dare say is true.

I saw the prince's armed men come down, By troops, by thousands, to besiege the town.

I saw the captains, heard the trumpets sound, And how his forces cover'd all the ground.

Yea, how they set themselves in battle-ray, I shall remember to my dying day.

I saw the colours waving in the wind, And they within to mischief how combin'd, To ruin Mansoul, and to make away Her primum mobile[8] without delay.

I saw the mounts cast up against the town, And how the slings were placed to beat it down.

I heard the stones fly whizzing by mine ears, What longer kept in mind than got in fears, I heard them fall, and saw what work they made, And how old Mors did cover with his shade The face of Mansoul; and I heard her cry, Woe worth the day, in dying I shall die!

I saw the battering rams, and how they play'd,[9]

To beat ope Ear-gate, and I was afraid Not only Ear-gate, but the very town, Would by those battering rams be beaten down.

I saw the fights, and heard the captains shout, And each in battle saw who faced about; I saw who wounded were, and who were slain; And who, when dead, would come to life again.

I heard the cries of those that wounded were, While others fought like men bereft of fear, And while the cry, Kill, kill, was in mine ears, The gutters ran, not so with blood as tears.

Indeed, the captains did not always fight, But then they would molest us day and night; Their cry, Up, fall on, let us take the town, Kept us from sleeping, or from lying down.

I was there when the gates were broken ope, And saw how Mansoul then was stript of hope.[10]

I saw the captains march into the town, How there they fought, and did their foes cut down.

I heard the prince bid Boanerges go Up to the castle, and there seize his foe, And saw him and his fellows bring him down In chains of great contempt quite through the town.

I saw Emmanuel when he possest His town of Mansoul, and how greatly blest A town, his gallant town of Mansoul was, When she received his pardon, lived his laws!

When the Diabolonians were caught, When tried, and when to execution brought, Then I was there; yea, I was standing by When Mansoul did the rebels crucify.

I also saw Mansoul clad all in white, And heard her prince call her his heart's delight.

I saw him put upon her chains of gold, And rings, and bracelets, goodly to behold.

What shall I say?--I heard the people's cries, And saw the prince wipe tears from Mansoul's eyes.

I heard the groans, and saw the joy of many: Tell you of all, I neither will, nor can I.

But by what here I say, you well may see That Mansoul's matchless wars no fables be.

Mansoul! the desire of both princes was, One keep his gain would, t'other gain his loss; Diabolus would cry, The town is mine; Emmanuel would plead a right Divine Unto his Mansoul; then to blows they go, And Mansoul cries, These wars will me undo.

Mansoul! her wars seem'd endless in her eyes, She's lost by one, becomes another's prize.

And he again that lost her last would swear, Have her I will, or her in pieces tear.

Mansoul, it was the very seat of war, Wherefore her troubles greater were by far, Than only where the noise of war is heard, Or where the shaking of a sword is fear'd, Or only where small skirmishes are fought, Or where the fancy fighteth with a thought.

She saw the swords of fighting men made red, And heard the cries of those with them wounded; Must not her frights then be much more by far, Than theirs that to such doings strangers are?

Or theirs that hear the beating of a drum, But not made fly for fear from house and home?

Mansoul not only heard the trumpet sound, But saw her gallants gasping on the ground; Wherefore, we must not think that she could rest With them, whose greatest earnest is but jest: Or where the bl.u.s.t'ring threat'ning of great wars Do end in parleys, or in wording jars.

Mansoul, her mighty wars, they did portend Her weal or woe, and that world without end; Wherefore she must be more concerned than they Whose fears begin and end the self-same day: Or where none other harm doth come to him That is engaged, but loss of life or limb,[11]

As all must needs confess that now do dwell In Universe, and can this story tell.

Count me not then with them that to amaze The people, set them on the stars to gaze, Insinuating with much confidence, That each of them is now the residence[12]

Of some brave creatures; yea, a world they will Have in each star, though it be past their skill To make it manifest to any man, That reason hath, or tell his fingers can.[13]

But I have too long held thee in the porch, And kept thee from the sunshine with a torch.

Well, now go forward, step within the door, And there behold five hundred times much more Of all sorts of such inward rarities As please the mind will, and will feed the eyes With those, which if a Christian, thou wilt see Not small, but things of greatest moment be.

Nor do thou go to work without my key (In mysteries men soon do lose their way), And also turn it right if thou wouldst know My riddle, and wouldst with my heifer plough.

It lies there in the window,[14] fare thee well, My next may be to ring thy pa.s.sing-bell.

JO. BUNYAN

A RELATION OF THE HOLY WAR

[CHAPTER I.]