Introduction

Introduction by Rev. Robert Maguire, D. D.

In the HOLY WAR we have one of the choicest of the Allegorical Works of the immortal BUNYAN. Compared with his PILGRIM'S PROGRESS, it is an Allegory of quite a different style and character, presenting another phase of the soul's experience. Bunyan's HOLY WAR, in fact, may properly be called “A History of the Human Soul.”

In this respect, the present Allegory differs from the former work of “the Glorious Dreamer:” the PILGRIM'S PROGRESS dealt with the external circumstances of the Christian Pilgrimage, as they were helpful to, or obstructive of the spiritual life; and thence proceeded to the inner experiences of the Christian. The HOLY WAR deals with the inward struggles of the soul, and thence proceeds to the outer consequences, as they affect the peace and happiness of man. The PILGRIM'S PROGRESS describes the enemies from without, affecting the soul within; while the HOLY WAR describes the enemies from within, affecting the whole life and fortune of the man.

For these reasons many have regarded the Allegory of the HOLY WAR as a more spiritual work than even the PILGRIM’S PROGRESS; and, perhaps, on this account it has been less appreciated by the general public. This instructive Allegory is a dissector of the heart, in the spiritual anatomy of the soul. It is a spiritual mirror, setting forth what man was, whose servant he has become, what wars and fightings, what struggles and conflicts must be waged and utterly fought out, before Christ is again enthroned, and Mansoul Lost can sing the new song, worthy of Mansoul Regained.

The two great ideas that prevail throughout the work are those of Mansoul Lost and Mansoul Recovered; reminding us of Milton’s two great Works—“Paradise Lost” and “Paradise Regained.” The first allusion to the town of Mansoul refers to the soul of man in general, in the abstract—that essence, called the soul, man’s being, on which God’s image and superscription once reposed. It was God’s workmanship; and, like all God’s works, it was pronounced “very good.” It was, of all created things, the nearest in resemblance, and the dearest in affection, to God himself: “in the image of God created he man.” The soul was made to be God’s dwelling-place, the habitation of his seat. The citadel of Mansoul is the heart; the walls, the body or the flesh; and the gates, the five senses—hence their suggestive names. The inhabitants of the town are the understanding, the conscience, the will, the hopes, the joys, the thoughts—the thousand thoughts that crowd within the soul; these are the men, the women, and the children of the town, conceived, and brought forth, fostered, and thus growing into deeds for good or for evil. This palace of the King fell into the designing hands of Satan (DIABOLUS) and his captains; illustrating the words of the wise man—that sad compendium of all human history—“Lo, this only have I found, that God hath made man upright; but they have sought out many inventions” (Ecclesiastes 7:29).

This sad extremity of fallen Mansoul is accepted as God’s glorious opportunity. This breach of the holy covenant between God and man at once engages the Son of God in the interest of his fallen creature. IMMANUEL now covenants with his Father that he will himself reclaim the soul to the sovereignty of God; and this he accomplishes by his death and sacrifice, and the subsequent dealings and operations of his Spirit.

But, meanwhile, Satan has set up his throne in Mansoul, and established a new government there. The usurper must be dislodged. Accordingly the struggle begins (and here the Allegory descends to particulars—to your soul or mine). The soul is re-taken by Christ; but there are still the lurking Diabolonians, the seed of the evil heart, the residue of the tares, the remnant of the “old man” and the corrupt nature. These ofttimes cause spiritual damage to the soul; they grieve the Holy Spirit; and sometimes drive Christ away from the occupancy of the throne. Satan soon enters, and must again be dislodged. These alternating fortunes of the great fight of faith are the phases of our own spiritual life, leaving us either nearer to Christ or farther from him than before.

Such is the nature of this inimitable work—THE HOLY WAR. We would bespeak the attention of the godly and the ungodly, the free child of God and the bond-servant of Satan, the weak believer and the trembling, doubting Christian, to this marvelous exposition of the “battle of the warrior!”