Chapter CCXIII: Part I (16)

GREAT-HEART. This woman is a witch, and it is by virtue of her sorceries that this ground is enchanted. Whoever doth lay their head down in her lap, had as good lay it down upon that block over which the axe doth hang; and whoever lay their eyes upon her beauty, are counted the enemies of God (James 4:4; 1 John 2:15). This is she that maintaineth in their splendour all those that are the enemies of pilgrims. Yea, this is she that hath bought off many a man from a pilgrim's life. She is a great gossipper; she is always, both she and her daughters, at one pilgrim's heels or another, now commending, and then preferring the excellencies of this life. She is a bold and impudent slut; she will talk with any man. She always laugheth poor pilgrims to scorn; but highly commends the rich. If there be one cunning to get money in a place, she will speak well of him from house to house; she loveth banqueting and feasting mainly well; she is always at one full table or another. She has given it out in some places, that she is a goddess, and therefore some do worship her. She has her times and open places of cheating; and she will say and avow it, that none can show a good comparable to hers. She promiseth to dwell with children's children, if they will but love and make much of her. She will cast out of her purse gold like dust, in some places, and to some persons. She loves to be sought after, spoken well of, and to lie in the bosoms of men. She is never weary of commending her commodities, and she loves them most that think best of her. She will promise to some crowns and kingdoms, if they will but take her advice; yet many hath she brought to the halter, and ten thousand times more to hell.

STAND-FAST. O, said Stand-fast, what a mercy is it that I did resist! for whither might she have drawn me!

GREAT-HEART. Whither! nay, none but God knows whither. But, in general, to be sure, she would have drawn thee into 'many foolish and hurtful lusts, which drown men in destruction and perdition'--(1 Tim. 6:9).

It was she that set Absalom against his father, and Jeroboam against his master. It was she that persuaded Judas to sell his Lord, and that prevailed with Demas to forsake the godly pilgrims' life; none can tell of the mischief that she doth. She makes variance betwixt rulers and subjects, betwixt parents and children, betwixt neighbour and neighbour, betwixt a man and his wife, betwixt a man and himself, betwixt the flesh and the heart.

Wherefore, good Master Stand-fast, be as your name is, and 'when you have done all, Stand.'[313]

At this discourse there was, among the Pilgrims, a mixture of joy and trembling; but at length they brake out, and sang--

What danger is the pilgrim in! How many are his foes! How many ways there are to sin No living mortal knows. Some of the ditch shy are, yet can Lie tumbling in the mire; Some, though they shun the frying-pan, Do leap into the fire.

After this, I beheld until they were come unto the Land of Beulah, where the sun shineth night and day.[314] Here, because they were weary, they betook themselves a while to rest; and, because this country was common for pilgrims, and because the orchards and vineyards that were here belonged to the King of the Celestial country, therefore they were licensed to make bold with any of His things. But a little while soon refreshed them here; for the bells did so ring, and the trumpets continually sound so melodiously, that they could not sleep; and yet they received as much refreshing, as if they had slept their sleep ever so soundly. Here also all the noise of them that walked in the streets, was, More pilgrims are come to town. And another would answer, saying, And so many went over the water, and were let in at the golden gates today. They would cry again, There is now a legion of Shining Ones just come to town, by which we know that there are more pilgrims upon the road; for here they come to wait for them, and to comfort them after all their sorrow. Then the Pilgrims got up, and walked to and fro; but how were their ears now filled with heavenly noises, and their eyes delighted with celestial visions! In this land they heard nothing, saw nothing, felt nothing, smelled nothing, tasted nothing, that was offensive to their stomach or mind; only when they tasted of the water of the river over which they were to go, they thought that tasted a little bitterish to the palate, but it proved sweeter when it was down.

In this place there was a record kept of the names of them that had been pilgrims of old, and a history of all the famous acts that they had done. It was here also much discoursed how the river to some had had its flowings, and what ebbings it has had while others have gone over. It has been in a manner dry for some, while it has overflowed its banks for others.

In this place the children of the town would go into the King's gardens, and gather nosegays for the Pilgrims, and bring them to them with much affection. Here also grew camphire, with spikenard, and saffron, calamus, and cinnamon, with all its trees of frankincense, myrrh, and aloes, with all chief spices. With these the Pilgrims' chambers were perfumed, while they staid here; and with these were their bodies anointed, to prepare them to go over the river when the time appointed was come.

Now, while they lay here, and waited for the good hour, there was a noise in the town, that there was a post come from the Celestial City, with matter of great importance to one Christiana, the wife of Christian the Pilgrim. So inquiry was made for her, and the house was found out where she was; so the post presented her with a letter; the contents whereof were, 'Hail, good woman! I bring thee tidings that the Master calleth for thee, and expecteth that thou shouldest stand in His presence, in clothes of immortality, within these ten days.'

When he had read this letter to her, he gave her therewith a sure token that he was a true messenger, and was come to bid her make haste to be gone. The token was, an arrow with a point sharpened with love, let easily into her heart, which by degrees wrought so effectually with her, that at the time appointed she must be gone.[315]

When Christiana saw that her time was come, and that she was the first of this company that was to go over, she called for Mr. Great-heart her guide, and told him how matters were. So he told her he was heartily glad of the news, and could have been glad had the post come for him. Then she bid that he should give advice how all things should be prepared for her journey. So he told her, saying, thus and thus it must be; and we that survive will accompany you to the river side.

Then she called for her children, and gave them her blessing, and told them, that she yet read with comfort the mark that was set in their foreheads, and was glad to see them with her there, and that they had kept their garments so white. Lastly, she bequeathed to the poor that little she had, and commanded her sons and her daughters to be ready against the messenger should come for them. When she had spoken these words to her guide and to her children, she called for Mr. Valiant-for-truth, and said unto him, Sir, you have in all places showed yourself truehearted; 'be faithful unto death,' and my King will give you 'a crown of life.' I would also entreat you to have an eye to my children; and if at any time you see them faint, speak comfortably to them. For my daughters, my sons' wives, they have been faithful, and a fulfilling of the promise upon them will be their end. But she gave Mr. Stand-fast a ring. Then she called for old Mr. Honest, and said of him, 'Behold an Israelite indeed, in whom is no guile.' Then said he, I wish you a fair day, when you set out for Mount Zion, and shall be glad to see that you go over the river dry-shod. But she answered, Come wet, come dry, I long to be gone; for, however the weather is in my journey, I shall have time enough when I come there to sit down and rest me, and dry me.

Then came in that good man Mr. Ready-to-halt, to see her. So she said to him, Thy travel hither has been with difficulty; but that will make thy rest the sweeter. But watch and be ready; for at an hour when you think not, the messenger may come. After him came in Mr. Despondency, and his daughter Much-afraid, to whom she said, You ought with thankfulness, forever to remember your deliverance from the hands of Giant Despair, and out of Doubting Castle. The effect of that mercy is, that you are brought with safety hither. Be ye watchful, and cast away fear; 'be sober and hope to the end.'

Then she said to Mr. Feeble-mind, Thou wast delivered from the mouth of Giant Slay-good, that thou mightest live in the light of the living forever, and see thy King with comfort; only I advise thee to repent thee of thine aptness to fear and doubt of His goodness, before He sends for thee; lest thou shouldest, when He comes, be forced to stand before Him, for that fault, with blushing. Now the day drew on, that Christiana must be gone. So the road was full of people to see her take her journey. But, behold, all the banks beyond the river were full of horses and chariots, which were come down from above to accompany her to the city gate. So she came forth, and entered the river, with a beckon of farewell to those that followed her to the river side. The last words that she was heard to say here, were, I come, Lord, to be with Thee, and bless Thee.[316]

So her children and friends returned to their place, for that those that waited for Christiana had carried her out of their sight. So she went and called, and entered in at the gate with all the ceremonies of joy that her husband Christian had done before her.

At her departure her children wept. But Mr. Great-heart and Mr. Valiant played upon the well-tuned cymbal and harp for joy. So all departed to their respective places.[317]

In process of time there came a post to the town again, and his business was with Mr. Ready-to-halt. So he inquired him out, and said to him, I am come to thee in the name of Him whom thou hast loved and followed, though upon crutches; and my message is to tell thee, that He expects thee at His table to sup with Him, in His kingdom, the next day after Easter; wherefore prepare thyself for this journey.[318]

Then he also gave him a token that he was a true messenger, saying, I have broken thy golden bowl, and loosed thy silver cord (Eccl. 12:6).

After this, Mr. Ready-to-halt called for his fellow-pilgrims, and told them, saying, I am sent for, and God shall surely visit you also. So he desired Mr. Valiant to make his will; and because he had nothing to bequeath to them that should survive him, but his crutches, and his good wishes, therefore thus he said, These crutches I bequeath to my son that shall tread in my steps, with a hundred warm wishes that he may prove better than I have done. Then he thanked Mr. Great-heart for his conduct and kindness, and so addressed himself to his journey. When he came at the brink of the river, he said, Now I shall have no more need of these crutches, since yonder are chariots and horses for me to ride on. The last words he was heard to say was, Welcome life![319] So he went his way.

After this, Mr. Feeble-mind had tidings brought him, that the post sounded his horn at his chamber door. Then he came in, and told him, saying, I am come to tell thee, that thy Master hath need of thee; and that, in very little time, thou must behold His face in brightness. And take this as a token of the truth of my message, 'Those that look out of the windows shall be darkened'[320] (Eccl. 12:3).

Then Mr. Feeble-mind called for his friends, and told them what errand had been brought unto him, and what token he had received of the truth of the message. Then he said, Since I have nothing to bequeath to any, to what purpose should I make a will As for my feeble mind, that I will leave behind me, for that I have no need of that in the place whither I go. Nor is it worth bestowing upon the poorest pilgrim; wherefore, when I am gone, I desire that you, Mr. Valiant, would bury it in a dunghill. This done, and the day being come in which he was to depart, he entered the river as the rest. His last words were, Hold out, faith and patience. So he went over to the other side.

When days had many of them passed away, Mr. Despondency was sent for; for a post was come, and brought this message to him: Trembling man, these are to summon thee to be ready with thy King by the next Lord's Day, to shout for joy for thy deliverance from all thy doubtings.

And, said the messenger, that my message is true, take this for a proof; so he gave him the grasshopper to be a burden unto him (Eccl. 12:5). Now, Mr. Despondency's daughter, whose name was Much-afraid, said, when she heard what was done, that she would go with her, father. Then Mr. Despondency said to his friends, Myself and my daughter, you know what we have been, and how troublesomely we have behaved ourselves in every company. My will and my daughter's is, that our desponds and slavish fears be by no man ever received, from the day of our departure, forever; for I know that after my death they will offer themselves to others.[321] For, to be plain with you, they are ghosts the which we entertained when we first began to be pilgrims, and could never shake them off after; and they will walk about and seek entertainment of the pilgrims; but, for our sakes, shut ye the doors upon them.[322]

When the time was come for them to depart, they went to the brink of the river. The last words of Mr. Despondency were, Farewell night, welcome day. His daughter went through the river singing, but none could understand what she said.[323]

Then it came to pass, a while after, that there was a post in the town that inquired for Mr. Honest. So he came to his house where he was, and delivered to his hand these lines: Thou art commanded to be ready against this day sevennight, to present thyself before thy Lord, at His Father's house. And for a token that my message is true, 'All thy daughters of music shall he brought low' (Eccl. 12:4). Then Mr. Honest called for his friends, and said unto them, I die, but shall make no will. As for my honesty, it shall go with me; let him that comes after be told of this. When the day that he was to be gone was come, he addressed himself to go over the river. Now the river at that time overflowed the banks in some places; but Mr. Honest in his lifetime had spoken to one Good-conscience to meet him there, the which he also did, and lent him his hand, and so helped him over. The last words of Mr. Honest were, Grace reigns. So he left the world.

After this, it was noised abroad, that Mr. Valiant-for-truth was taken with a summons, by the same post as the other; and had this for a token that the summons was true, 'That his pitcher was broken at the fountain' (Eccl. 12:6). When he understood it, he called for his friends, and told them of it. Then, said he, I am going to my Father's; and though with great difficulty I am got hither, yet now I do not repent me of all the trouble I have been at to arrive where I am. My sword I give to him that shall succeed me in my pilgrimage, and my courage and skill to him that can get it. My marks and scars I carry with me, to be a witness for me, that I have fought His battles, who now will be my Rewarder. When the day that he must go hence was come, many accompanied him to the river-side, into which as he went, he said, 'Death, where is thy sting?' And as he went down deeper, he said, 'Grave, where is thy victory?' So he passed over, and all the trumpets sounded for him on the other side.[324]

Then there came forth a summons for Mr. Stand-fast--this Mr. Stand-fast was he that the rest of the Pilgrims found upon his knees in the Enchanted Ground--for the post brought it him open in his hands. The contents whereof were, that he must prepare for a change of life, for his Master was not willing that he should be so far from Him any longer. At this Mr. Stand-fast was put into a muse. Nay, said the messenger, you need not doubt of the truth of my message, for here is a token of the truth thereof: 'Thy wheel is broken at the cistern' (Eccl. 12:6). Then he called unto him Mr. Great-heart, who was their guide, and said unto him, Sir, although it was not my hap to be much in your good company in the days of my pilgrimage; yet, since the time I knew you, you have been profitable to me. When I came from home, I left behind me a wife and five small children; let me entreat you, at your return (for I know that you will go, and return to your Master's house, in hopes that you may yet be a conductor to more of the holy pilgrims), that you send to my family, and let them be acquainted with all that hath, or shall happen unto me. Tell them, moreover, of my happy arrival to this place, and of the present [and] late blessed condition that I am in. Tell them also of Christian, and Christiana his wife, and how she and her children came after her husband. Tell them also of what a happy end she made, and whither she is gone. I have a little or nothing to send to my family, except it be prayers and tears for them; of which it will suffice if thou acquaint them, if peradventure they may prevail.

When Mr. Stand-fast had thus set things in order, and the time being come for him to haste him away, he also went down to the river. Now there was a great calm at that time in the river; wherefore Mr. Stand-fast, when he was about half-way in, stood a while and talked to his companions that had waited upon him thither; and he said, This river has been a terror to many; yea, the thoughts of it also have often frightened me. Now, methinks, I stand easy, my foot is fixed upon that upon which the feet of the priests that bare the ark of the covenant stood, while Israel went over this Jordan (Josh. 3:17). The waters, indeed, are to the palate bitter, and to the stomach cold; yet the thoughts of what I am going to, and of the conduct that waits for me on the other side, doth lie as a glowing coal at my heart.

I see myself now at the end of my journey, my toilsome days are ended. I am going now to see that Head that was crowned with thorns, and that Face that was spit upon for me.[325]

I have formerly lived by hearsay and faith; but now I go where I shall live by sight, and shall be with Him in whose company I delight myself.

I have loved to hear my Lord spoken of; and wherever I have seen the print of His shoe in the earth, there I have coveted to set my foot too.

His name has been to me as a civet-box; yea, sweeter than all perfumes. His voice to me has been most sweet; and His countenance I have more desired than they that have most desired the light of the sun. His Word I did use to gather for my food, and for antidotes against my faintings. 'He has held me, and hath kept me from mine iniquities; yea, my steps hath He strengthened in His way.'[326]

Now, while he was thus in discourse, his countenance changed, his strong man bowed under him; and after he had said, Take me, for I come unto Thee, he ceased to be seen of them.

But glorious it was to see how the open region was filled with horses and chariots, with trumpeters and pipers, with singers and players on stringed instruments, to welcome the Pilgrims as they went up, and followed one another in at the beautiful gate of the city.[327]

As for Christian's children, the four boys that Christiana brought with her, with their wives and children, I did not stay where I was till they were gone over. Also, since I came away, I heard one say that they were yet alive, and so would be for the increase of the CHURCH in that place where they were, for a time.[328]

Shall it be my lot to go that way again, I may give those that desire it an account of what I here am silent about.[329] Meantime, I bid my reader ADIEU.

FOOTNOTES:

[1] In 1683, the year before Bunyan published his Second Part, a little volume was printed under the same title, by some anonymous author; for a description of it, see the Introduction (p. 57)--(ED).

[2] While the carnal heart is in a state of such bitter enmity against the Gospel, it requires wisdom to introduce the subject of religion; still we have a duty to perform, even if the truth should prove a savour of death unto death. We must live the Gospel in the sight of such, and not be daunted from inviting them to become pilgrims to the Celestial City--(ED).

[3] I went over the Tract House in New York, and was delighted to see there six steam-presses. During the last year, they printed 17,000 copies of Bunyan's 'Pilgrim's Progress'--(American Scenes, by Eben. Davies, London, 1849, p. 299).

[4] This poem was written within six years of the first publication of the First Part. In that short period it had become so wonderfully popular as to have been extensively circulated in the languages which the author names, and to have had a large circulation in America. After another four years, namely in 1688, upwards of 100,00 copies had been issued in English; and to the present time it has been steadily increasing in popularity, so that, after 170 years have elapsed, it is more popular than ever. This is a fact without parallel in the annals of literature--(ED).

[5] After the author had heard the criticisms of friends and foes upon the First Part, he adopts this second narrative to be a key explaining many things which appeared dark in Christian's journey--(ED).

[6] This address prepares the reader for a greater variety of experience and adventures than he meets with in the First Part; all of which are different: and the behaviour of the several pilgrims, under their various calamities, are beautifully described. Their conflicts and their consolations being manifold, convince us that the exercises of every experienced soul are for the most part dissimilar, notwithstanding, if they proceed from the operation of the Spirit, they have the same happy tendency--(Mason). The Second Part is peculiarly adapted to direct and encourage female Christians and young persons; and it is hoped will be a blessing to such--(Burder). Perhaps the Second Part of this pilgrimage comes nearer to the ordinary experience of the great multitude of Christians than the First Part; and this may have been Bunyan's intention. The First Part shows, as in Christian, Faithful, and Hopeful, the great examples and strong lights of this pilgrimage; it is as if Paul and Luther were passing over the scene. The Second Part shows a variety of pilgrims, whose stature and experience are more on a level with our own. The First Part is more severe, sublime, inspiring; the Second Part is more soothing and comforting. The First Part has deep and awful shadows mingled with its light, terribly instructive, and like warnings from hell and the grave. The Second Part is more continually and uninterruptedly cheerful, full of good nature and pleasantry, and showing the pilgrimage in lights and shades that are common to weaker Christians--(Cheever).

[7] The First Part had been published six years, during which time Mr. Bunyan had been so fully occupied by his pastoral labours and frequent preaching in different parts of England, that he had not been able to accomplish his design of publishing A FEMALE PILGRIM'S PROGRESS. He was without exception the most popular preacher of his day--(Ivimey).

[8] The First Part was written in Bedford jail; this is 'about a mile off the place,' at the village of Elstow, where Mr. Bunyan resided, and where his house is still standing--a very humble cottage, and an object of curiosity, as is also the very ancient church and tower. The tower answers to the description of the 'steeple-house' in which Mr. Bunyan was engaged in ringing the bells. 'The main beam that lay overthwart the steeple from side to side,' and under which he stood lest 'one of the bells should fall and kill him,' presents exactly that appearance---(Ivimey).

[9] This is quite natural, and very common. The men of this world will canonize those for saints, when dead, whom they stigmatized with the vilest names when living. Besides many others I could mention, this I have peculiarly remarked in respect to that man of God, that faithful minister of Christ, the late Rev. Mr. Whitefield. Scarce anyone went through more public reproach than he did; yet how often have I been amazed to hear persons who held him, his character and conduct, in the vilest contempt when living, who, now he is dead, speak in the most respectful manner of him! O let us leave our characters to Him who died for our sins, and to whom we can commit our souls--(Mason). 'The memory of the just is blessed.' All men's minds water at a pilgrim's gains, while they are resolved never to run a pilgrim's hazards. O let me die his death! all nature cries: Then live his life--all nature falters there.

[10] These words were introduced after the author's decease. Not being able to discover by what authority they were added, I have put them within brackets--(ED).

[11] What a thunderbolt is this! Reader, have you ever spoken harshly to, or persecuted, a child of God--a poor penitent sinner? Hear the Word of the Judge of all the earth--'Inasmuch as ye have done it to the least of these My brethren, ye have done it unto Me.'--(ED). Read this and tremble, ye who speak evil of those things which ye know not--(J. B.).

[12] Mark this well. No matter what profession we make, if the love of Christ be not its foundation, all is nothing without this love. It is this love in the heart that, like oil in the lamp, keeps the profession of Christ burning bright. The more this love is felt, the more ardent the fire of zeal burns, and the more steadily we shall follow on to know the Lord; and never leave off nor give over, till we see and enjoy the Lord in His kingdom--(Mason).

[13] It is not improbable that Mr. Bunyan had an eye to his own wife and four children, and that these were the leading characters in this religious drama; and also that the history of Christians of his acquaintance furnished the other personages--(Ivimey). The Editor differs in this opinion, believing that all the experience narrated in the 'Pilgrim's Progress' is drawn from the Sacred Scriptures, and which fits it for every age of the church, to the final consummation of all things. Others have agreed with Mr. Ivimey. Reader, you must form your own opinion--(ED).

[14] Though moral suasion, and all the affectionate arguments from a tender husband, or an affectionate parent, may prove ineffectual for the present; yet, when the Lord works by His mighty power, then only they prove effectual to saving purposes. Then let us not neglect our duty, but be earnest in it, and leave the event to sovereign grace--(Mason).

[15] Those who cruelly and unkindly treat their godly relations and friends on account of their religion, must come to feel it in the bitterness of their spirit, and groan in the sorrow of their soul, if ever the Lord grants them repentance unto life--(Mason).

[16]Happy is that death which brings the believer to Heaven, and the surviving relatives to Christ; which opens the gate of glory to one, and the door of conversion to the other--(Barder).

[17]Is it any marvel, that a quickened enlightened sinner should be judged by those around him, who are yet dead in their sins, to Be full of whims and melancholy? No! it is very natural for them to think us fools and mad; but we know that they really are so--(Mason).

[18] One of God's ends in instituting marriage is, that, under a figure, Christ and His church should be set forth. There is a sweet scent wrapped up in that relation. Be such a husband to thy believing wife, that she may say, God hath given to me a husband that preacheth Christ's carriage to the church every day.--If thy wife be unbelieving, thou hast a duty to perform under a double obligation; for she is liable every moment to eternal ruin. O how little sense of the worth of souls is there in the hearts of some husbands! This is manifest by their unchristian carriage to and before their wives.--Wives also should be discreet, chaste, keepers at home, good, obedient to their own husbands. Why? Because, otherwise, the Word of God will he blasphemed (Titus 2:5). Take heed of an idling, talking, wrangling tongue. It is odious in maids or wives to be like parrots, not bridling the tongue. It is unseemly to see a woman, as much as once in her lifetime, to offer to over-top her husband. I do not intend that women should he slaves by this subjection: 'Let every man love his wife as himself and the wife see that she reverence her husband' (Eph. 5:33). Abigail would not speak a word to her churlish husband until he was in a sober temper, and his wine gone out of him--(Bunyan's Christian Behaviour, vol. 2, pp. 558-561).

[19] This is the first cry of an awakened sinner--mercy for the lost and miserable; and no sooner are the sinner's eyes opened to see his ruined, desperate state, and to cry for mercy, but the god of this world, who hitherto had blinded the eyes, and kept the heart securely by presumption, now opposes the sinner's progress to a Throne of Grace, to a God of mercy, and to the Saviour of the lost. Satan does not easily part with his prey. But Jesus, the strong man, armed with almighty power and everlasting love, will conquer and cast him out. That is the sinner's mercy, or none could ever be saved--(Mason).

[20] The mind, during sleep, is often occupied with those subjects that have most deeply engaged the waking thoughts; and it sometimes pleases God to make use of ideas thus suggested, to influence the conduct by exciting fears or hopes. But if we attempt to draw conclusions on doctrines, or to discover hidden things by them, it becomes a dangerous species of enthusiasm--(Scott). There is no just reason to doubt that God still employs dreams for the conversion of sinners. 'In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; then He openeth the ears of men, and sealeth their instruction' (Job 33:15, 16)--(Ivimey). Dreams are sometimes of use to warn and encourage a Christian, and seem to be really 'from God'; but great caution is necessary, lest they mislead us, as they do weak and enthusiastic persons. They must never Be depended on as the ground of hope, or the test of our state; nothing must be put in the place of the Word of God--(Burder).

[21] 'The fear of the Lord is the beginning of wisdom' (Psa. 111:10); and 'the secret of the Lord is with them that fear Him' (Psa. 25:14). The Spirit, the Comforter, never convinces the soul of sin, but He also revives and comforts the heart with glad tidings of free and full pardon of sin, through the blood of the Lamb--(Mason). Probably the name of this visitor was derived from what was said by the heavenly visitor to Manoah (Judg. 13:18)--(Ivimey). The silent influences of the Holy Spirit are here personified. The intimations of Secret represent the teachings of the Holy Spirit, by which the sinner understands the real meaning of the Sacred Scriptures as to the way of salvation--(Scott, abridged).

[22] 'Rote of heart'; 'rote' is to commit to memory, so as to be able to repeat fluently, as a wheel runs round, but without attaching any idea or sense to the words; 'rote of heart' is to do this with a full understanding of the meaning--(ED).

[23] As the Spirit testifies of Christ, so He leads the soul to Christ, that He may be the sinner's only hope, righteousness, and strength.

Thus He glorifies Christ--(Mason). But bring thou with thee a certificate, To show thou seest thyself most desolate; Writ by the Master, with repentance seal'd. --(House of God, vol. 2, p. 580).

[24] Blessed penitence! Christian's children, when he set out in his pilgrimage, had been liable to Mr. Bunyan's severe remarks in his valuable book on Christian Behaviour--'I observe a vile spirit amongst some children, who overlook, or have slighting or scornful thoughts of their parents. Such an one hath got just the heart of a dog or a beast, that will bite those that begot them. But my father is poor, and I am rich, and it will he a hindrance to me to respect him. I tell thee, thou arguest like an atheist and a beast, and standest full flat against the Son of God (Mark 7:9-13). Must a little of the glory of the butterfly make thee not honour thy father and mother? Little dost thou know how many prayers, sighs, and tears have been wrung from their hearts on thine account.'--(Vol. 2, pp. 562, 563)--(ED).

[25] The awakening of a sinner may be effected by very different means. Lydia's heart was opened through attending to Paul's ministry; the jailer's, through the alarm produced in his mind by the fear of disgrace and punishment. Christian was brought to a sense of his lost condition by reading the Scriptures; Christiana, by reflecting, after the death of her husband, upon her unkind treatment of him on account of his religion, the thought of which 'rent the caul of her heart in sunder'; and the four boys, by the conversation of their mother with them about their departed father, and about her having neglected their souls. Religion is a personal concern, and begins with repentance and sorrow for sin. Children are not saved by the faith of their parents, but must be individually brought to feel their own sinfulness, and to confess their own guilt and danger; nor will a mother's prayers save her children, unless they heartily unite with her in them--(Ivimey).

[26] Reader, stop and examine. Did ever any of your carnal acquaintance take knowledge of a difference of your language and conduct? [Does it stun them?] Or do they still like and approve of you as well as ever? What reason, then, have you to think yourself a pilgrim? If the heart be ever so little acquainted with the Lord, the tongue will discover it, and the carnal and profane will ridicule and despise you for it--(Mason).

[27] 'Is willing to stay behind.' Mr. Bunyan has strongly intimated, in this account, that children, very young persons, may be the subjects of renewing grace, and may experience the power of the Gospel upon their hearts, producing that faith that is of the operation of God, and works meet for repentance. This fact is abundantly confirmed by many living instances of very young persons knowing the grace of God in truth, and adorning the doctrine of God our Saviour--(Ivimey).

[28] This was a love-letter, full of the love of Jesus, and the precious invitations of His loving heart to sinners to come unto Him as recorded in his blessed Word. Happy sinners, whose eyes are opened to read it! But this the world calls madness--(Mason).

[29] The observations of the unconverted, when they perceive the conscience of a poor sinner alarmed for fear of the wrath to come, are admirably put in Bunyan's Come and Welcome, (vol. 1, p. 278): 'They attribute the change to melancholy--to sitting alone--to overmuch reading--to going to too many sermons--to too much studying and musing on what they hear. They conclude that it is for want of merry company--for want of physic; and they advise them to leave off reading, going to sermons, the company of sober people, and to be merry, to go a-gossiping. But, poor ignorant sinner, let me deal with thee. It seems that thou hast turned counsellor for Satan. Thou judgest foolishly. Thou art like Elymas the sorcerer, that sought to turn the deputy from the faith, to pervert the right ways of the Lord. Take heed, lest some heavy judgment overtake thee.' Pilgrim, beware of the solemn warnings of God in Deuteronomy 13:6, and Hebrews 10:38--(ED).

[30] Bunyan probably alludes to Proverbs 17:16: 'Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it?'--(Ivimey).

[31] It is well to be bold in the name of the Lord, and blunt with those who seek to turn us away from following on to know the Lord; for nothing less than life and salvation, or death and damnation, will be the issue of it--(Mason).

[32] The very things which excite the rage and scorn of some persons, penetrate the hearts of others. Thus the Lord waked one to differ from another, by preparing the heart to receive the good seed of Divine truth. Yet everyone willingly chooses the way he takes, without constraint or hindrance, except his own prevailing dispositions--(Scott).

[33] Here we see our Lord's Word verified, 'The one shall be taken, and the other left' (Matt. 24:41). Mercy is called, and Timorous left. All, to appearance, seems chance and accident; but sovereign grace overrules all things. 'All things are of God, who hath reconciled us to Himself by Jesus Christ' (2 Cor. 5:18)--(Mason).

[34] This tale, by the names, arguments, and discourse introduced into it, shows what kind of persons despise and revile all those that fear God, and seek the salvation of their souls. Profligates, who never studied religion, pass sentence upon the most difficult controversies without hesitation. Such persons call for our compassion and prayers even more than our detestation--(Scott).

[35] O how do such carnal wretches sport with their own damnation, while they despise the precious truths of God, and ridicule His beloved, chosen, and called people! But as it was in the beginning, he who was born after the flesh persecuted Him who was born after the Spirit, so it is now, and will be as long as the seed of the woman and the seed of the serpent are upon the earth--(Mason). Such characters are portrayed by the apostle, in his solemn riddle (1 Tim. 5:6)--(Ivimey).

[36] The singular dispensations of Providence, and the strong impressions made by the Word of God upon some minds, seem to amount to a special invitation; while others are gradually and gently brought to embrace the Gospel, and these are sometimes discouraged lest they have never been truly awakened. They should recollect that the Lord delighteth in mercy; that Christ will in no wise cast out any that come to Him; and that they who trust in the mercy of God, solely through the redemption of His Son, shall assuredly be saved--(Scott).

[37] Such is the true spirit of real pilgrims, that do not love to eat their precious morsel alone. They wish others to know Christ, and to become followers of Him with themselves--(Mason).

[38] Though Christiana clearly knew her calling of God, yet Mercy did not; therefore she is in doubt about it. Just so it is with many at their first setting out. Hence they are ready to say--and I have met with many who have said--that they could even wish to have had the most violent convictions of sin, and to have been, as it were, shook over the mouth of hell, that they might have a greater certainty of their being called of God. But this is speaking unadvisedly. Better to take the apostle's advice--'Give all diligence to make your calling sure.'--(Mason).

[39] Here is a precious discovery of a heart divinely instructed. Mind, here is no looking to anything Mercy was in herself, nor to anything she could do for herself, for hope. But all is resolved into this--even THE LOVE OF THE HEART OF THE KING OF HEAVEN. Reader, can you be content with this? Can you cast all, and rest all, upon the love of Christ? Then bless His loving name for giving you a pilgrim's heart--(Mason). Mercy clearly discovered a work of grace on her heart. She was anxious about her acceptance at last; she began to pray; she threw herself on the mere mercy of Christ's heart; and proved 'the bowels of a pilgrim,' by lamenting the sad condition of her carnal relations--(Burder).

[40] This truth is exemplified in the Holy War--'Now Mr. Desires, when he saw that he must go on this errand, besought that Mr. Wet-eyes should go with him to petition the Prince. This Mr. Wet-eyes was a poor man, a man of a broken spirit, yet one that could speak well to a petition. Then Mr. Wet-eyes fell on his face to the ground, and said, O my Lord, I see dirt in my own tears, and filthiness at the bottom of my prayers; but, I pray Thee, mercifully pass by the sin of Mansoul.'--(ED).

[41] Perhaps the most delightful portion of the Second Dream of Bunyan is its sweet representation of the female character. There never were two more attractive beings drawn than Christiana and Mercy; as different from each other as Christian and Hopeful, and yet equally pleasing in their natural traits of character, and under the influence of Divine grace, each of them reflecting the light of Heaven in an original and lovely variety. His own conception of what constitutes a bright example of beauty and consistency of character in a Christian woman, Bunyan has here given us, as well as in his First Dream, the model of steadfast excellence in a Christian man. The delineation, in both Christiana and Mercy, is eminently beautiful. We have, in these characters, his own ideal of the domestic virtues, and his own conception of a well-ordered Christian family's domestic happiness. Wherever he may have formed his notions of female loveliness and excellence, he has, in the combination of them in the Second Part of the 'Pilgrim's Progress,' presented two characters of such winning modesty and grace, such confiding truth and frankness, such simplicity and artlessness, such cheerfulness and pleasantness, such native good sense and Christian discretion, such sincerity, gentleness, and tenderness, that nothing could be more delightful. The matronly virtues of Christiana, and the maidenly qualities of Mercy, are alike pleasing and appropriate. There is a mixture of timidity and frankness in Mercy, which is as sweet in itself as it is artlessly and unconsciously drawn; and in Christiana we discover the very characteristics that can make the most lovely feminine counterpart, suitable to the stern and lofty qualities of her husband--(Cheever).

[42] Instead of being what they profess, the King's labourers, Paul calls them soul-troublers (Gal. 5:10). For instead of preaching a free, full, and finished salvation, bestowed as a free gift, by rich grace, upon poor sinners who can do nothing to entitle themselves to it; behold, these wretched daubers set forth salvation to sale upon certain terms and conditions which sinners are to perform and fulfil. Thus they distress the upright and sincere, and deceive the self-righteous and unwary, into pride and delusion. Thus they mar, instead of mend, the way; and bring dirt and dung, instead of stones, to make the way sound and safe for pilgrims--(Mason).

[43] 'Looked well to the steps'; that is, 'the promises,' as Bunyan explains in the margin of Part First. 'Struggling to be rid of our burden, it only sinks us deeper in the mire, if we do not rest by faith upon the promises, and so come indeed to Christ. Precious promises they are, and so free and full of forgiveness and eternal life, that certainly the moment a dying soul feels its guilt and misery, that soul may lay hold upon them, and find Christ in them; and were it not for unbelief, there need be no Slough of Despond for the soul to struggle, and plunge, in its mire of depravity.'--(Cheever)--(ED).

[44] All the varieties in the experience of those who are walking in the same path can never he enumerated; some of their sores are not only unreasonable but unaccountable, through the weakness of the human mind, the abiding effects of peculiar impressions, the remains of unbelief, and the artifices of Satan--(Scott).

[45] No sooner does a poor sinner open his lips in prayer to Jesus, but the devil will bark at him, and by all means try to terrify and discourage him. Do you find this? What is our remedy? 'Resist the devil, and he will flee from you. Draw nigh to God, and He will draw nigh to you' (James 4:7, 8)--(Mason). When the fear of God possesses the heart, such disturbances cannot long prevent earnest cries for mercy, but will eventually render them more fervent and importunate than ever--(Scott).

[46] Think much of them that have gone before; how safe they are in the bosom of Jesus. Would they be here again for a thousand worlds? Sometimes when my base heart hath been inclining to this world, and to loiter in my journey towards Heaven, the very consideration of the glorious saints and angels--what they enjoy, what low thoughts they have of the things of this world, how they would befool me if they did but know that my heart was drawing back--this hath made me rush forward, and disdain those beggarly things; and say to my soul, Come, soul, let us not be weary; let us see what Heaven is; let us venture all for it. Reader, what sayest thou to this? Art thou resolved to follow me? Nay, resolve to get before me if thou canst--(Heavenly Footman).

[47] Being made to understand what great sinners the Lord hath had mercy upon, and how large His promises were still to sinners, this made me, through the assistance of the Holy Spirit, to cleave to Him, to hang upon Him, and yet to cry, though as yet there were no answer. The Lord help all His poor, tempted, afflicted people to do the like--(Bunyan).

[48] Mercy's case is not singular. Many have set out just as she did, and have been discouraged by the same reason as she was. She, as many have been, was encouraged to set out in the ways of the Lord by her neighbour and friend. Hence she, as many others also have thought, there was no cause to conclude that she was effectually called by the Lord, but it was only the effect of moral persuasion, and therefore doubted and fainted, lest she should not meet with acceptance. But her very doubts, fears, and distress, proved the earnestness of her heart, and the desire of her soul, after the Saviour; and also that His attracting love and gracious power had a hand in the work. Well therefore might Bunyan call upon his readers to mark her gracious reception by Christ. Mark this, ye poor, doubting, fearing, trembling souls, who are halting every step, and fearing you have not set out aright, hear what Christ's angel said, and be not discouraged: 'Fear not ye, for I know that ye seek Jesus!'--(Matt. 28:5)--(Mason).

[49] The prisoners taken in the Holy War were affected like Mercy. 'Why did you not cry to Me before, said the Prince, yet I will answer you so as will be for My glory. At this Mr. Wet-eyes gave a great sigh, and death seemed to sit on their eye-brows; they covered their faces, and threw themselves down before Him. Then the Prince bid them stand upon their feet, and said, I have power to forgive, and I do forgive. Moreover, He stripped the prisoners of their mourning-weeds, and gave them beauty for ashes.'--(ED).

[50] Pardon by word seems to denote the general discovery of free salvation by Jesus Christ to all that believe, which is sealed by transient comforts and lively affections. Pardon by deed may relate to the manner in which the blessing was purchased by the Saviour; and when this is clearly understood, the believer attains to stable peace and hope--(Scott).

[51] The devil often barks most at us, and brings his heaviest accusations against us, when mercy, peace, comfort, and salvation are nearest to us.

'Press on, nor fear to win the day, Though earth and hell obstruct the way'--(Mason).

[52] Many hellish darts are tipped by Apollyon's malignant ingenuity with sentences of Scripture, made to flame just like the fiery darts of the wicked one; so that the Scriptures appear to stand against the trembling Christian--(ED).

[53] Here is genuine humility; no replying against God--no calling in question His sovereign right to receive or to reject. No; all that this poor humble heart thought was, now is fulfilled what is written, 'One shall be taken and the other left.' If so, what had she to say? No impeachment of the Lord's dealings, but only, I am undone. But yet, on seeing what was written over the gate, 'Knock, and it shall be opened,' from that, and not from any sight of worthiness in herself, but lost as she felt herself, she was encouraged to knock again, or to cry and pray more vehemently than ever. Here is a blessed example of deep humility, and of holy boldness, excited by the Divine Word. Go thou, ruined sinner, and do likewise--(Mason).

[54] The express words of such invitations, exhortations, and promises, WRITTEN in the Bible, are more efficacious to encourage those who are ready to give up their hopes, than all the consolatory topics that can possibly he substituted in their place--(Scott).

[55] When a mariner enters upon a voyage, or a soldier on a campaign, they know not what hardships they may encounter, nor whether their lives may be sacrificed without attaining their object; but whatever hardships the Christian has to encounter, he will come off more than conqueror--he will reach the desired haven in safety--through Him that loved us. Fear not--'Though death and hell obstruct the way, The meanest saint shall win the day.'--(ED).

[56] Strive to enter in; a whole Heaven and eternal life is wrapped up in this little word IN. Strive; this calls for the mind and heart. Many professors make their striving to stand rather in an outcry of words, than in a hearty labour against the lusts and love of the world, and their own corruptions. But this kind of striving is but a beating the air, and will come to nothing at last--(Bunyan's Strait Gate, vol. 1, p. 869).

[57] Thus the dog of hell may be of service, not only in keeping the sheep close together, but in making them keep close to their Shepherd--(J. B.).

[58] 'Plash' was, in later editions, altered to 'Pluck.' To plash, is to cut hedges or trees. The boys did plash, or had a cut at the trees, to knock the fruit off--(ED).