Chapter CCXV: Part I (18)

[155] How correctly are the effects of an indulgence in sinful lusts described. Sin and sorrow are inseparable. The burdened conscience of a backslider can be relieved in no other way, than that in which it was first 'purged from dead works,' by exercising faith in the atoning blood of the Lord Jesus as the only sacrifice for sin, 'If a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness' (Gal. 6:1). 'Flee youthful lusts,' and be upon your guard against the fruit of Beelzebub's orchard--(Ivimey).

[156] The relation of Matthew's sickness, and the method of his cure, may be justly esteemed among the finest passages of this work. He ate the fruit of Beelzebub's orchard, sin, the disease of the soul, threatening eternal death. It is an unspeakable mercy to be exceedingly pained with it. Such need the physician, and the remedy is at hand.

Nothing but Thy blood, O Jesus! Can relieve us from our smart; Nothing else from guilt release us Nothing else can melt the heart--(Hart). It is the universal medicine; blessed are those that will never take any other physic--(Burder).

[157] This advice should be carefully noted. Numbers abuse the doctrine of free salvation by the merits and redemption of Christ, and presume on forgiveness, when they are destitute of genuine repentance, and give no evidence of sanctification. But this most efficacious medicine in that case will do no good; or rather, the perverse abuse of it will increase their guilt, and tend to harden their hearts in sin--(Scott).

[158] Bunyan's bill of his Master's water of life--'As men, in their bills, do give an account of the persons cured, and the diseases removed, so could I give you account of numberless numbers that have not only been made to live, but to live forever, by drinking this pure water of life. No disease comes amiss to it. It cures blindness, deafness, dumbness, deadness. This right holy water (all other is counterfeit) will drive away evil spirits. It will make you have a white soul, and that is better than a white skin.'--(Bunyan's Water of Life). Whoever offers to purify the heart, and heal a wounded conscience, by any other means, is a deceiver and a soul-destroyer--(ED).

[159] This conversation is adapted for the meditation of a restored backslider. Evangelical truth prescribes the most powerful antidotes to presumption and despair--'My little children, these things write I unto you, that ye sin not. And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous' (1 John 2:1)--(Ivimey).

[160] Having experienced the great advantage of a pious minister or elder, they were naturally desirous of having such comfort through their pilgrimage. The petition may refer to the custom, among dissenting churches, of letters of dismission given to members when they move to a distant locality--(ED).

[161] How much is contained in that answer of Christiana as to the origin of evil--'It is food or poison, I know not which!' To believers, it will be their elevation to a degree of bliss that they would never have otherwise enjoyed; to the faithless, it will be poison of the deadliest kind. Here is no attempt to explain the origin of evil in our world; a subject far beyond all our powers of investigation--(ED).

[162] It is not enough that the Holy Spirit convince us of sin at our first setting out on pilgrimage, and makes us sensible of our want of Christ; but He also keeps up a sight and sense of the evil of sin in its original nature, as well as actual transgressions. This often makes us wonder at sin, at ourselves, and at the love of Christ in becoming a sacrifice for our sins. And this also humbles us, makes us hate sin the more; and makes Christ, His atonement, and righteousness, more and more precious in our eyes, and inestimable in our hearts--(Mason).

[163] The ministration of angels is an animating theme to believers, and is well adapted to promote their confidence in the care and protection of God. 'Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?' (Heb. 1:14)--(Ivimey).

[164] This is the anchor of hope. This keeps the soul safe, and steady to Jesus, who is the alone object of our hopes. Hope springs from faith. It is an expectation of the fulfillment of those things that are promised in the Word of truth, by the God of all grace. Faith receives them, trusts in them, relies upon them; and hope waits for the full accomplishment and enjoyment of them--(Mason).

[165] Bunyan loved harmony--he had a soul for music. But whether he intended by this to sanction the introduction of instrumental music into public worship, is not clear. 'The late Abraham Booth and Andrew Fuller were extremely averse to it; others are as desirous of it. Music has a great effect on the nervous system, and of all instruments the organ is the most impressive. The Christian's inquiry is, whether sensations so produced assist the soul in holding communion with the Father of spirits, or whether, under our spiritual dispensation, the Holy Ghost makes use of such means to promote intercourse between our spirits and the unseen hierarchies of Heaven--(ED).

[166] O how reviving and refreshing are those love-tokens from our Lord! Great-heart never comes empty-handed. He always inspires with courage and confidence. Let us look more into, and heartily believe the Word of truth and grace; and cry more to our precious Immanuel, and we shall have more of Great-heart's company. It is but sad travelling without him--(Mason).

[167] What this great robbery was, whether spiritual or temporal, is left to the reader to imagine. The sufferings of the Dissenters were awfully severe at this time. Had it been a year later, we might have guessed it to have referred to the sufferings of that pious, excellent woman, Elizabeth Gaunt, who was burnt, October 23, 1685. She was a Baptist, and cruelly martyred. Penn, the Quaker, saw her die. 'She laid the straw about her for burning her speedily, and behaved herself in such a manner that all the spectators melted in tears.'--(ED).

[168] Mr. Ivimey is of opinion that by this Bunyan sanctioned a hireling ministry, but it appears more to refer to the common custom of rewarding servants to whom you have given trouble. He adduces Luke 10:7; 1 Timothy 5:18; and 1 Corinthians 9:11-14. It is a subject of considerable difficulty; but how is it that no minister ever thinks of referring to the plainest passage upon this subject in the New Testament? It is Acts 20:17-38, especially verses 33-35. The angel was a gold coin, in value half a sovereign--(ED).

[169] Such mountains round about this house do stand As one from thence may see the Holy Land (Psa. 125:2). Her fields are fertile, do abound with corn; The lilies fair her valleys do adorn (Song. 2:1). The birds that do come hither every spring, For birds, they are the very best that sing (Song. 2:11, 12). Her friends, her neighbours too, do call her blest (Psa. 48:2); Angels do here go by, turn in, and rest (Heb. 13:2). The road to paradise lies by her gate (Gen. 28:17), Here pilgrims do themselves accommodate With bed and board; and do such stories tell, As do for truth and profit all excel. Nor doth the porter here say any nay, That hither would turn in, that here would stay. This house is rent free; here the man may dwell That loves his landlord, rules his passions well. --(Bunyan's House of God, vol. 2 p. 579).

[170] It is sweet melody when we can sing with grace in the heart. The joy arising from God's free grace and pardoning love, is greater than the joy of harvest, or of one who rejoices when he divides the spoil--(J. B.). Those joyful notes spring from a sense of nearness to the Lord, and a firm confidence in His Divine truth and everlasting mercy. O when the Sun of Righteousness shines warmly on the soul, it makes the pilgrims sing most sweetly! These songs approach very nearly to the heavenly music in the realm of glory--(Mason).

[171] Forgetfulness makes things nothings. It makes us as if things had never been; and so takes away from the soul one great means of stay, support, and encouragement. When David was dejected, the remembrance of the hill Hermon was his stay. When he was to go out against Goliath, the remembrance of the lion and the bear was his support. The recovery of a backslider usually begins at the remembrance of former things--(Bunyan's Holy Life, vol. 2, p. 507).

[172] After being thus highly favoured with sensible comforts, in the views of faith, the comforts of hope, and the joy of love, the next step these pilgrims are to take is down the Hill Difficulty, into the Valley of Humiliation. What doth this place signify? A deep and abiding sight and sense of our ruined state, lost condition, and desperate circumstances, as fallen sinners. This is absolutely necessary, lest we should think more highly of ourselves than we ought to think. For the Lord oft favours us with manifestations of His love, and the comforts of His Spirit; but, through the corruption of our nature, we are prone to be exalted in ourselves, and, as it were, intoxicated by them. Hence we are exhorted 'to think soberly' (Rom. 12:3). This the Valley of Humiliation causes us to do--(Mason).

[173] Thus beautifully does our author describe the grace of humility. O that every reader may know its excellence by happy experience!--(Burder).

[174] These are the rare times; above all, when I can go to God as the Publican, sensible of His glorius majesty, sensible of my misery, and bear up and affectionately cry, 'God be merciful to me a sinner.' For my part, I find it one of the hardest things I can put my soul upon, when warmly sesnsible that I am a sinner, to come to God for a share in mercy and grace; I cannot but with a thousand tears say, 'God be merciful to me a sinner.'--(Bunyan's Pharisee and Publican, vol. 2, p. 261).

[175] Though this Valley of Humiliation, or a clear sight and abiding sense of the sinfulness of our nature, and the wickedness of our hearts, may be very terrifying to pilgrims, after they have been favoured with peace and joy, and comforted by the views of faith and hope, yet it is a very safe place; and though, at first entering into it, and seeing more of themselves than was ever before showed them, they may fear and tremble, yet, after some continuing here, they are more reconciled and contented; for here they find the visits of their Lord, and in the depths of their humility, they behold the heights of His love and the depths of His mercy, and cry out in joy, Where sin aboundeth, grace superabounds. Though sin abounds in me, the grace of Jesus superabounds towards me. Though I am emptied of all, yet I have an inexhaustible fullness in Jesus, to supply me with all I want and all I hope--(Mason).

[176] The humble man is contented; if his estate be low, his heart is lower still. He that is little in his own eyes, will not be much troubled at being little in the eyes of others--(Watson). Those circumstances that will not disturb a humble man's sleep, will break a proud man's heart--(Matthew Henry). They that get slips in going down the hill, or would hide his descent by deception, or repine at it, must look for combats when in the valley--(Ivimey).

[177] Perhaps the shepherd's boy may refer to the obscure but quiet station of some pastors over small congregations, who live almost unknown to their brethren, but are, in a measure, useful and very comfortable--(Scott).

[178] Our Lord chose retirement, poverty, and an obscure station; remote from bustle, and favourable to devotion; so that His appearance in a public character, and in crowded scenes, for the good of mankind and the glory of the Father, was a part of His self-denial, in which 'He pleased not Himself.' Some are banished into this valley, but the poor in spirit love to walk in it; and though some believers here struggle with distressing temptations, others, in passing through it, enjoy much communion with God--(Scott).

[179] Ever remember the words of our Lord, 'It is enough for the disciple that he be as his master.' If your Lord made it his chief delight to be in this Valley of Humiliation, learn from His example to prize this valley. Though you may meet with an Apollyon or a destroyer here, yet you are safe in the arms and under the power of your all-conquering Lord: 'For though the Lord is high, yet hath He respect unto the lowly.' Therefore you may add with David, 'Though I walk in the midst of trouble, Thou wilt revive me: Thou shalt stretch forth Thine hand against the wrath of mine enemies, and Thy right hand shall save me' (Psa. 138:7). Such are the confidence, the reasoning, and the pleading of humble souls in the power of faith, which leads them quite out of themselves to their Lord--(Mason).

[180] In the first edition this name is printed 'Simon'; it was corrected to Samuel in Bunyan's later editions--(ED).

[181] It is marvellous to see how some men are led captive by forgetfulness. Those that sometime thought no pains too much, no way too far, no hazards too great to run for eternal life, become as if they had never thought of such things. Should one say to some--Art not thou that man I saw crying out under a sermon, 'What shall I do to be saved?' that I heard speak well of the holy Word of God? how askew they will look upon one. Or if they acknowledge that such things were with them once, they do it more like dejected ghosts than as men--(Bunyan's Holy Life, vol. 2, p. 507).

[182] O pilgrims, attend to this! Pride and ingratitude go hand in hand. Study, ever study the favours of your Lord; how freely they are bestowed upon you, and how utterly unworthy you are of the least of them. Beware of Forgetful Green. Many, after going some way on pilgrimage, get into this Green, and continue here; and talk of their own faithfulness to grace received, the merit of their works, and a second justification by their works, &c. Hence it is plain that they are fallen asleep on this Forgetful Green, and talk incoherently, as men do in their sleep; for they forget that they are still sinners--poor, needy, wretched sinners; and that they want the blood of Christ to cleanse them, the righteousness of Christ to justify them, and the Spirit of Christ to keep them humble, and to enable them to live by faith upon the fullness of Christ to sanctify them, as much as they did when they first set out as pilgrims. O it is a most blessed thing to be kept mindful of what we are, and of the Lord's free grace and unmerited goodness to us!--(Mason).

[183] 'Trembles at God's Word,' so as not to dare pick and choose which doctrines he will receive, and which reject. Would you act thus by God's holy commandments? Would you choose one and reject another? Are they not all of equal authority? And are not all His holy doctrines also stamped with the same Divine sanction? Where there is true faith in them, it will make a man tremble to act thus by God's Word!--(Mason).

[184] We ought to study the records of the temptations, conflicts, faith, patience, and victories of believers; mark their wounds, by what misconduct they were occasioned, that we may watch and pray lest we fall in like manner. Learn how they repelled the assaults of the tempter, that we may learn to resist him steadfast in the faith. Their triumphs should animate us to keep on the whole armour of God, that we may be able to withstand in the evil day--(Scott).

[185] If Satan be driven back from one attack, prepare for another. Bless God for your armour. Never put it off--(Mason).

[186] If this monument refers to the experience of Bunyan, as exhibited in his Grace Abounding to the Chief of Sinners, it is well called, 'Most strange, and yet most true.'--(ED).

[187] This valley represents the inward distress, conflict, and alarm, arising from darkness and insensibility of mind. It varies according to the constitution, animal spirits, health, education, and strength of mind of different persons--(Scott).

[188] None know the distress, anguish, and fear that haunt pilgrims in this valley, but those who have been in it. The hissings, revilings, and injections of that old serpent, with all his infernal malice, seem to be let loose upon pilgrims in this valley. Asaph seems to be walking in this valley when he says, 'As for me, my feet were almost gone, my steps had well nigh slipped' (Psa. 73:2)--(Mason).

[189] Satan is often must dreadful at a distance, and, courageously resisted, will not advance nearer. This advice is ever needful, 'Be sober; be vigilant.' These pilgrims kept up their watch. Satan did come upon them unawares; still they heard his approach; they were prepared for his attack; lo, Satan drew back--(Mason).

[190] Miserable, uncomfortable walking, with a pit before us, mid darkness around, yea, within us, and hell seeming to move from beneath to meet us who have been left to the darkness of our nature, the terrors of a fiery law, the sense of guilt, and the fear of hell! O what an unspeakable mercy, in such a distressing season, to have an Almighty Saviour to look to and call upon for safety and salvation! 'For He will hear our cry and save us' (Psa. 145:19)--(Mason).

[191] This text has been a sheet anchor to my soul under darkness and distress. I doubt not but it has been so to many others. O there is an amazing depth of grace and a wonderful height of mercy in it. Bless God for it. Study it deeply--(Mason).

[192]What must the pure and holy Jesus have suffered when He tasted death in all its bitterness? His soul was in an agony. Hell was let loose upon Him. This is your hour, said He, and the power of darkness, when He cried out, 'My God, My God, why hast Thou forsaken Me?' It seemed as if the pains of hell had got hold of Him. O what justice and judgment! what love and mercy! what power and might were here displayed! And all this for us, and for our salvation. What shall we render to the Lord for all His benefits?--(J. B.).

[193] Precious thought; under the worst and most distressing circumstances think of this. Their continuance is short. The appointment, love. Their end shall be crowned with glory. Our dark and distressing nights make us prize our light and joyful days the more--(Mason).

[194] The tremendous horrors of the Valley of the Shadow of Death, figuratively represents the gloomy frame of mind in which fears rise high, and temptations greatly abound, more especially when they are augmented by bodily disease. Few Christians are wholly exempted from such distressing seasons, but all are not distressed alike--(Burder). Bunyan's experience, recorded in his Grace Abounding, shows that he was, when under conviction, very familiar with these horrors--(ED).

[195] Heedless professors, be warned. The doctrines of grace were never intended to lull any asleep in carnal security. If they do so by you, it is a sure sign that what should have been for your health proves an occasion of your falling--(Mason). O the miserable end of them that obey not the Gospel--punished with everlasting destruction from the presence of the Lord, and the glory of His power--(J. B.).

[196] Prayer prevailed, and they were delivered. By glimm'ring hopes, and gloomy fears, We trace the sacred road; Through dismal deeps, and dang'rous snares, We make our way to God--(Burder).

[197] By a good heart is here meant, that Christian was endued with boldness and courage from above; as the Psalmist says, 'Wait on the Lord, be of good courage, and He shall strengthen thine heart.'--(J. B.).

[198] Satan's master argument is, Thou art a horrible sinner, a hypocrite, one that has a profane heart, and one that is an utter stranger to a work of grace. I say this is his Maul, his club, his master-piece. He doth with this as some do by their most enchanting songs, sings them everywhere. I believe there are but few saints in the world that have not had this temptation sounding in their ears. But were they but aware, Satan by all this does but drive them to the gap, out at which they should go, and so escape his roaring. Saith he, Thou art a great sinner, a horrible sinner, a profane-hearted wretch, one that cannot be matched for a vile one in the country. The tempted may say, Aye, Satan, so I am, a sinner of the biggest size, and, therefore, have most need of Jesus Christ; yea, because I am such a wretch Jesus calls me first. I am he, wherefore stand back, Satan, make a lane; my right is first to come to Jesus Christ. This, now, would be like for like; this would foil the devil: this would make him say, I must not deal with this man thus; for then I put a sword into his hand to cut off my head--(Good News for the Vilest of Men, vol. 1, p 96).

[199] The greatest heart cannot understand without prayer, nor conquer without the almighty power of God. The belief of this will excite prayer--(Mason).

[200] The severity of Job's sufferings probably suggested to the author, the idea of taking rest during the conflict. 'How long wilt thou not depart from me, nor let me alone till I swallow down my spittle?' (Job 7:19). Here is no timidly mincing the matter with sophistry or infidelity; but a manful, prayerful, fighting it out--(ED).

[201] Mr. Ivimey considers, that in Giant Maul is characterised that erroneous but common notion, that the church of Christ consists exclusively of some one state religion, to dissent from which is to cause schism, and to rend the seamless coat of Christ. Maul dwelt in the place where Pagan and Pope had resided; the club being the temporal power to compel uniformity. If so, the declaration for liberty of conscience slew the giant, and the Act of toleration prevented his resurrection. Alas, how little do such Anti-Christians know of that spiritual kingdom which extends over all the temporal kingdoms of the earth, and which constitutes Christ the King of kings--(ED). Carnal reasoning upon the equity of the Divine proceedings have mauled many a Christian--robbed him of his comfort, and spoiled his simplicity. As soon as we turn aside to vain janglings and doubtful disputations, we get upon the devil's ground. As Great-heart was knocked down with this giant's club, so many a faithful minister has been confounded with the subtle arguments of a cunning disputer. The way to overcome this giant is to keep close to Scripture, and pray for the teaching of the Holy Spirit--(J.B.). Though Maul was baffled, disabled, and apparently slain; it will appear that he has left a posterity on earth to revile, injure, and oppose the spiritual worshippers of God in every generation--(Scott).

[202] Well may Giant Maul, with his sophistry, be called a dangerous enemy. Many of this tribe are mentioned in the Holy War, as Lord Cavil, the Lord Brisk, the Lord Pragmatic, the Lord Murmur, and one Clip-promise, a notorious villain. These lords felt the edge of Lord Will-be-will's sword, for which his Prince Immanuel honoured him. Clip-promise was set in the pillory, whipped, and hanged. One clipper-of-promise does great abuse to Mansoul in a little time. Bunyan's judgment was, that 'all those of his name and life should be served even as he!'--(ED).

[203] Light afflictions, but for a moment, and which work out for us an eternal weight of glory--'a little hurt on my flesh.' If this refers to Bunyan's twelve years' imprisonment under the maul of sophistry, how must his natural temper have been subdued by humility!--(ED).

[204] This club we may suppose to mean human power, under which many godly ministers, in the seventeenth century, suffered greatly. Blessed be God, we have nothing of this to fear in our day; therefore, the more shame for such professors who desert Christ when they have nothing to fear but the breath of reproach, a nickname, or a by-word of contempt--(Mason).

[205] The experienced Christian will be afraid of new acquaintance; in his most unwatchful seasons he is fully convinced that no enemy can hurt him, unless he is induced to yield to temptation, and commit sin--(Scott).

[206] The character of Honesty is beautifully drawn by a masterly hand. The aged pilgrim, worn out with fatigue, can say without fear, 'I laid me down and slept; I awaked; for the Lord sustained me.' He blushed when his name was mentioned, and proved to be a most valuable acquisition to the Pilgrim party--(ED).

[207] By honesty, in the abstract, he means to distinguish between his earnest desire to be honest, and a perfect character. Every Christian is the subject of honesty or justice, uprightness and sincerity; yet when we come to describe these virtues in the abstract, or what they really are in their strict purity and utmost perfection, where is the Christian but must wear the conscientious blush, as Honesty did, under a sense of his imperfections--(Mason).

[208] This is the confession of an honest heart. It is never afraid of ascribing too much to the sovereignty of grace; nor of giving all the glory to the Sun of Righteousness, for shining upon, and melting down its hard frozen soul--(Mason).

[209] If the kiss of charity be given, great care should be taken that it is a 'holy' kiss. 'Some have urged the holy kiss, but then I have asked why they made baulks; why they did salute the most handsome, and let the ill-favoured go. This has been unseemly in my sight.'--(Grace Abounding, No. 315). However such a custom may have been innocent in the oriental scenes of apostolic labours, it has been very properly discontinued in later ages, unless it be as in the case of old Honest, or the unexpected meeting of very old friends and relatives--(ED).

[210] The character and narrative of Fearing is drawn and arranged with great judgment, and in a very affecting manner. Little-faith, mentioned in the First Part, was faint-hearted and distrustful; and thus he contracted guilt, and lost his comfort; but Fearing dreaded sin and coming short of Heaven, more than all that flesh could do unto him. He was alarmed more at the fear of being overcome by temptation, than from a reluctance to undergo derision or persecution. The peculiarity of this description of Christians must be traced back to constitution, habit, first impressions, disproportionate and partial views of truth, and improper instructions; these, concurring with weakness of faith, and the common infirmities of human nature, give a cast to their experience and character, which renders them uncomfortable to themselves, and troublesome to others. Yet no competent judges doubt that they have the root of the matter in them; and none are more entitled to the patient, sympathizing, and tender attention of ministers and Christians--(Scott).

[211] We cannot but admire the variety of experiences introduced into the Pilgrim's Progress. Many have died remarkably happy in the Lord, who, till very near their last moments have been in bondage through the fear of death. We may be sure of this, that wherever the Lord has begun a work, He will carry it on to the great decisive day. The proof of this is 'he would not go back!' 'If ye continue in My Word, then are ye My disciples indeed.'--(J.B.).

[212] See all through this character, what a conflict there was between fear, and the influence of grace. Though it may not be the most comfortable, yet the end of Mr. Fearing was very joyful. O what a godly jealousy displayed itself all through his life! Better this, than strong, vain-glorious confidence. The Valley of Humiliation suits well with fearing hearts--(Mason).

[213] When persons are naturally fearful and low-spirited, it will be found, notwithstanding the courage and comfort they sometimes are favoured with, that the constitutional bias of their tempers and dispositions will discover itself, more or less, all through their pilgrimage. Thus there is a kind of sympathy between Fearing and the Valley of Humiliation, which seems congenial to him--(J.B.).

[214] O what a time of need is the day of death, when I am to pack up all, to be gone from hence; now a man grows near the borders of eternity; he sees into the skirts of the next world. Now death is death, and the grave the grave indeed. Has he laid up grace for this day, while cold death strokes his hand over his face, and over his heart, and is turning his blood into jelly; while strong death is loosing his silver cord, and breaking his golden bowl?--(Bunyan's Saints' Privilege, vol. 1, p. 678). Can a great-hearted saint wonder that Mr. Fearing was at his wit's end?--(ED).

[215] Here is a glorious display of a fearing heart. Full of courage against evil, and fired with zeal for God's glory--(Mason).

[216] O how gracious is our Lord! as thy day is, O Pilgrim, so shall thy strength be. Even the river of death, though there can be no bridge to go over, yet faith makes one; and the Lord of faith makes the waters low, to suit the state of His beloved ones--(Mason).

[217] We know the least appearance of a sin better by its native hue, than we know a grace of the Spirit. Sin is sooner felt in its bitterness upon a sanctified soul than is the grace of God. Sin is dreadful and murderous in the sight of a sanctified soul. Grace lies deep in the hidden part, but sin floats above in the flesh, and is easier seen. Grace as to quantity, seems less than sin. What is leaven, or a grain of mustard seed, to the bulky lump of a body of death? It is a rare thing for some Christians to see their graces, but a thing very common for such to see their sins, to the shaking of their souls--(Bunyan's Desire of the Righteous, vol. 1, p. 755).

[218] This is an every-day character in the church, delicately and accurately drawn, a man, as Mr. Ivimey says, that 'carried the Slough of Despond in his mind everywhere with him,' not from the difficulties of the way, nor the frowns of the world, but from doubts lest sin, death, and hell, should prevail over them. They walk safely, however sorrowfully; and seldom give the enemy an occasion to rejoice--(ED).

[219] Here is a very striking lesson for professors. Talk not of your great knowledge, rich experience, comfortable frames, and joyful feelings; all are vain and delusive, if the Gospel has not a holy influence upon your practice. On the other hand, be not dejected if you are not favoured with these; for if a holy fear of God, and a godly jealousy over yourselves, possess your heart, verily you are a partaker of the grace of Christ--(Mason).

[220] Hatred to sin can only arise from the love of God. In vain do men think of deterring others from sin, or driving them to duty by low terrors, or low requirements. The strong man armed will keep his palace, till a stronger than he cometh and taketh from him the armour wherein he trusted. But herein they err, not knowing the Scriptures, which set forth love as the constraining motive to true obedience--(J.B.).

[221] Christians who resemble Fearing, are greatly retarded in their progress by discouraging apprehensions; they are apt to spend too much time in unavailing complaints; yet they cannot think of giving up their feeble hopes, or of returning to their forsaken worldly pursuits and pleasures. They are indeed helped forward, through the mercy of God, in a very extraordinary manner; yet they still remain exposed to alarms and discouragements, in every stage of their pilgrimage. They are afraid even of relying on Christ for salvation, because they have not distinct views of His love, and the methods of His grace; and imagine some other qualification to be necessary besides the willingness to seek, knock, and ask for the promised blessings, with a real desire of obtaining them. They imagine, that there has been something in their past life, or that there is some peculiarity in their present habits, and way of applying to Christ, which may exclude them from the benefit: so that they pray with diffidence; and, being consciously unworthy, can hardly believe that the Lord will grant their requests. They are also prone to overlook the most decisive evidences of their reconciliation to God; and to persevere in arguing with perverse ingenuity against their own manifest happiness. The same mixture of humility and unbelief renders persons of this description backward in associating with their brethren, and in frequenting those companies in which they might obtain further instruction; for they are afraid of being considered as believers, or even serious inquirers; so that affectionate and earnest persuasion is requisite to prevail with them to join in those religious exercises, by which Christians especially receive the teaching of the Holy Spirit. Yet this arises not from disinclination, but diffidence; and though they are often peculiarly favoured with seasons of great comfort, to counterbalance their dejections, yet they never hear or read of those who 'have drawn back to perdition,' but they are terrified with the idea that they shall shortly resemble them; so that every warning given against hypocrisy or self-deception seems to point them out by name, and every new discovery of any fault or mistake in their views, temper, or conduct, seems to decide their doom. At the same time, they are often remarkably melted into humble, admiring gratitude, by contemplating the love and sufferings of Christ, and seem to delight in hearing of that subject above all others. They do not peculiarly fear difficulties, self-denial, reproaches, or persecution, which deter numbers from making an open profession of religion; and yet they are more backward in this respect than others, because they deem themselves unworthy to be admitted to such privileges and into such society, or else are apprehensive of being finally separated from them or becoming a disgrace to religion--(Scott).

[222] This is a solid, scriptural definition; pray mind it. Here conditions may safely be admitted; and happy is the Christian who keeps closest to these conditions, in order to enjoy peace of conscience, and joy of heart in Christ--(Mason).

[223] That heart, which is under the teaching and influence of the grace of God, will detect such horrid notions, and cry out against them. God forbid that ever I should listen one moment to such diabolical sentiments! for they are hatched in hell, and propagated on earth, by the father of lies--(Mason).

[224] It is a horrible and blasphemous perversion of Scripture, to take encouragement in sin, from those sad examples of it in the saints, which are held up, in terrorem, as so many beacons by which we may avoid the same. To talk, and especially to act like Self-will affords the fullest proof that a man never came in at the gate. The Lord change every such perverse will, and preserve the church from principles and practices so diabolical--(Burder). What shall we say to these things? Lord, keep me!--(J.B.).

[225] It may be seriously inquired as to whether in all Satan's temptations, any one is so fatal to immortal souls as the idea of a death-bed repentance. Have not prayers against sudden death a tendency to interfere with or obstruct that daily walk with God, which alone can fit us to meet the king of terrors? When heart and strength fail; when the body is writhing in agony, or lying an insensible lump of mortality; is that the time to make peace with God? Such persons must he infatuated with strange notions of the Divine Being. No, my reader, life is the time to serve the Lord, the time to insure the great reward. Sudden death is a release from much pain and anxiety. It is the most merciful gate by which we can enter upon immortality--(ED).

[226] Pray attentively mind, and deeply consider the six following observations; they are just; they are daily confirmed to us in the different conduct of professors. Study, and pray to improve them to your soul's profit--(Mason).

[227] Adam hid himself because he was naked. But how could he be naked, when before he had made himself an apron? O! the approach of God consumed and burnt off his apron! His apron would not keep him from the eye of the incorruptible God. When God deals with such men for sin, assuredly they will find themselves naked--(Bunyan on Genesis, vol. 2, p. 432). If the wicked flee when no man pursueth, how can they stand when God lets loose death and eternity upon their guilty souls?--(ED).

[228] Thou art bound to Heaven, but the way thither is dangerous. It is beset everywhere with evil angels, who would rob thee of thy soul. If thou wouldest go on cheerfully in thy dangerous journey, commit thy treasure--thy soul, to God, to keep; and then thou mayest say with comfort, Well, that care is over; my soul is safe; the thieves, if they meet me, cannot come at that; God will keep it to my joy and comfort at the great day--(Bunyan's Advice to Sufferers, vol. 2, p. 701).

[229] The spiritual refreshment, arising from experimental conversation, seems to be especially intended; but the name of Gaius suggests also the importance of the Apostle's exhortation, 'Use hospitality without grudging.' This ought to be obeyed even to strangers, if they are certified to us as brethren in Christ--(Scott). Every Christian's house should, so far as ability is given, be an inn for the refreshment of weary fellow-pilgrims--(ED).

[230] This character is drawn from that of the well-beloved Gaius, in the third epistle of John. Although, in comparison with the great bulk of Christians, there are but few such in the church; yet in all ages, and in most churches, some hospitable Gaius is to be found. May their numbers be greatly increased--(ED).

[231] Ignatius, a bishop or pastor of a church in Antioch, cruelly martyred for the truth in the second century; not Ignatius Loyola, the Jesuit. Mr. Bunyan obtained all this information from Foxe's Book of Martyrs, which was written before Satan had introduced the Jesuits into the world--(ED).

[232] 'Marriage is honourable in all' (Heb. 13:4). Notwithstanding all the cares of a family, while the married have many troubles, the single have few, if any, real enjoyments of life. The will of our heavenly Father is here enforced upon the pilgrims by Gaius--only let pilgrims be united together, marry in the Lord, and we may expect his blessing to fit us to do His will. Vows of celibacy are from beneath, from the father of lies--contrary to the order of nature, and the expressed will of God. 'It is not good to be alone.'--(ED).

[233] The different parts of social worship and Christian fellowship are here allegorically described. The heave-shoulder and wave-breast typify the power and love of our great High Priest; that we should devote to Him our whole heart, with fervent prayer, and grateful praise. The wine represents the exhilarating effects of the shedding of Christ's blood, and its application to us by living faith. The milk is the simple instruction of the Scriptures. The butter and honey are animating views of God and heavenly joy. The apples are the promises and privileges of Christians (see Song. 2:3; Prov. 25:11). And the nuts those difficult doctrines, which amply repay us the trouble of penetrating their meaning. Christians so employed have far sweeter enjoyments than they ever had in the mirth, diversions, and pleasures of the world--(Scott).

[234] Bunyan takes advantage of the common past-time of solving riddles, to teach important truth in a way calculated to be impressed on the memory. Thus, in the treatise on the Covenants of the Law and Grace, the second Adam was before the first, and also the second covenant before the first. This is a riddle--(Vol. 2, p. 524)--(ED). Observe here, the feast of pilgrims was attended with mirth. Christians have the greatest reason to be merry; but then it ought to be spiritual mirth, which springs from spiritual views and spiritual conversation--(Mason).

[235] When Christian intercourse is conducted with gravity and cheerfulness united, it is both pleasant and instructive. Speech should be 'always with grace, seasoned with salt, that it may minister grace to the bearers,' and thus 'provoke one another unto love, and to good works'; thus are the young encouraged to follow that which is good--(Ivimey).

[236] Here is a genuine discovery of a gracious heart; when it is delighted with spiritual company and conversation, and longs for its continuance. Is it so with you?--(Mason).

[237] If our love to sinners be only shown by seeking their spiritual good, it will be considered as a bigoted desire to proselyte them to our sect; but uniform diligent endeavours to relieve their temporal wants are intelligible to every man, and bring a good report on the profession of the Gospel (Matt. 5:16)--(Scott).

[238] O, this dying to self, to self-righteous pride, vain confidence, self-love, and self-complacency, is hard work to the old man; yea, it is both impracticable and impossible to him. It is only grace that can conquer and subdue him; and where grace reigns, this work is carried on day by day. And yet the old man of sin, and self-righteousness, still lives in us--(Mason).

[239] Old age affords advantage in overcoming some propensities, yet habits of indulgence often counterbalance the decays of nature; and avarice, suspicion, and peevishness, with other evils, gather strength as men advance in years. Some old men may imagine that they have renounced sin, because they are no longer capable of committing the crimes in which they once lived--(Scott).

[240] The refreshment of Divine consolations, and Christian fellowship, are intended to prepare us for vigorously maintaining the good fight of faith; not only against the enemies of our own souls, but also against the opposers of our most holy religion. We are soldiers, and should unite together under the Captain of Salvation, to contend for the faith once delivered to the saints, by every method authorized by the Word of God; nor must we shrink from danger and contumely in so good a cause--(Scott).

[241] It may he asked, how for it is right to expose ourselves to danger and difficulties, since it is rashness, not courage, to expose ourselves to unnecessary danger, or to give unnecessary offence. I would answer, It can never be improper to expose error, or oppose a prevailing vice, by which God's children are in danger of being beguiled--(J.B.).

[242] Giant Slay-good represents a wicked, cruel man--a mere cannibal, invested with judicial authority--a selfish, malignant persecutor, who intimidated feeble-minded professors by fines and imprisonments, to the hazard of their souls. By the thieves, of whom he was master, were perhaps intended the common informers, who got their living by giving evidence against Nonconformists; some cruel magistrates pursued them to death. The attack was by scriptural and rational arguments, which led to a great alteration in these accursed laws--(Ivimey and Scott).

[243] All pilgrims are not alike vigorous, strong, and lively; some are weak, creep and crawl on, in the ways of the Lord. No matter, if there be but a pilgrim's heart, all shall be well at last; for Omnipotence itself is for us, and then we may boldly ask, 'Who shall be against us?'--(Mason). Constitutional timidity and lowness of spirits, arising from a feeble frame, give a peculiar cast to the views and nature of religious profession, which unfits for hard and perilous service. The difference between Feeble-mind and Fearing seems to be this--the former was more afraid of opposition, and the latter more doubtful about the event, which perhaps may intimate, that Slay-good rather represents persecutors than deceivers--(Scott).

[244] What a sweet simple relation is here! Doth it not suit many a feeble mind? Poor soul, weak as he was, yet his Lord provided against his danger. He sent some strong ones to his deliverance, and to slay his enemy. Mind his belief, even in his utmost extremity. Learn somewhat from this Feeble-mind--(Mason).

[245] O how sweet to reflect, that the most gigantic enemies shall be conquered, and their most malicious designs be overruled for our good; yea, what they intend for our ruin shall be made to work for our health and prosperity--(Mason).

[246] 'Whosoever will save his life shall lose it; and whosoever will lose his life for My sake shall find it' (Matt. 16:25)--(ED). Here is a contrast between a feeble believer and a specious hypocrite; the latter eludes persecutions by time-serving, yet perishes in his sins; the former suffers and trembles, yet hopes to be delivered and comforted. The frequency with which this is introduced, and the variety of characters by which it is illustrated, show us how important the author deemed such warnings--(Scott).

[247] Events, which at first appear big with misery and misfortune, have been found afterwards to have been as so many dark passages, to lead into brighter and more glorious displays of the Divine power, wisdom, and goodness--(J.B.).

[248] 'Marriage is honourable in all'; nor will Christian females find such a state any hindrance to their abounding in works of charity and mercy. By fulfilling the duties of the married life, they will cause the ways of God to be well spoken of. The desire of Paul was, 'That the younger women marry, be sober, love their husbands, love their children, be discreet, chaste, keepers at home, good, obedient to their own husbands, that the Word of God be not blasphemed' (Titus 2:4, 5)--(Ivimey).

[249] What an open, ingenuous confession is here! though feeble in mind, he was strong in wisdom and sound judgment--(Mason). Woe be to those who offend one of these little ones; no less dear to God than the most eminent and distinguished saints--(J.B.).

[250] O that this were more practised among Christians of different standings, degrees, and judgments! If they who are strong were thus to bear with the weak, as they ought, how much more love, peace, and unanimity would prevail!--(Mason).

[251] Excellent! See the nature of Christian love; even to be ready to spare to a brother, what we ourselves have occasion for. Love looketh not at the things of our own, but to provide for the wants of others--(Mason).

[252] The character of Feeble-mind seems to coincide, in some things, with that of Fearing, and in others with the description of Little-faith. Constitutional timidity and lowness of spirits, arising from a feeble frame, and frequent sickness, while they are frequently the means of exciting men to religion, give also a peculiar cast to their views and the nature of their profession--tend to hold them under perpetual discouragements, and unfit them for hard and perilous services. This seems implied in the name given to the native place of Feeble-mind; yet this is often connected with evident sincerity, and remarkable perseverance in the ways of God--(Scott).

[253] Here, very ingeniously, an associate is found for poor Feeble-mind; in one equally weak, lame, and limping in his religious sentiments, who, instead of forming his own sentiments from the Word of Truth, leant upon the sentiments and opinions of others. The hesitation of Feeble-mind to accept one of his crutches, is humourously conceived. He would, weak as he was, think for himself; though he had no objection to quote the opinion of another Christian against an adversary--(Ivimey). 'As iron sharpeneth iron, so a man sharpeneth the countenance of his friend.' How great a comfort to find a fellow-pilgrim whose experience agrees with our own, and with whom we can take sweet counsel! Still all our dependence must be on Ready-to-halt's crutches--'the promises.'--(ED).

[254] The near prospect of persecution is formidable even to true believers, notwithstanding all the encouragements of God's Word. It is useful to realize such scenes, that we may pray, without ceasing, for wisdom, fortitude, patience, meekness, faith, and love sufficient for us, should matters come to the worst--(Scott).

[255] How happy to find a family, in Vanity Fair, whose master will receive and entertain pilgrims. Blessed be God for the present revival of religion in our day, and for the many houses that are open to friends of the Lamb--(Mason).

[256] The inquiry of disciples, after suitable company, discovers that they, with David, love the Lord's saints; and in the excellent of the earth is all their delight (Psa. 16:3). A genuine discovery this of a gracious heart--(Mason).

[257] Great, indeed, was the change in the town of Vanity, when Christiana and her party of pilgrims arrived, compared with the but recent period when Faithful was martyred. The declaration of liberty of conscience had rendered the profession of vital godliness more public, still there was persecution enough to make it comparatively pure. Dr. Cheever has indulged in a delightful reverie, in his lecture on Vanity Fair, by supposing, at some length, how our glorious dreamer would now describe the face of society in our present Vanity Fair. After describing the consequences that had arisen from religion having become FASHIONABLE, he hints at the retrograde movement towards Popery, known under the name of Puseyism. 'It happened, in process of time, that a part of the pilgrims who remained in Vanity Fair, began to visit the cave of Giant Pope, and it became a sort of fashionable pilgrimage to that cave. They brushed up the giant, and gave him medicines to alleviate the hurts from those bruises which he had received in his youth; and, to make the place pleasanter, they carefully cleared away the remains of the bones and skulls of burned pilgrims, and planted a large enclosure with flowers and evergreens.' 'The cage in which the Pilgrims were once confined was now never used; some said it was consecrated for church purposes, and put under the cathedral, in a deep cell, from which it might again be brought forth if occasion required it.' The Doctor's description of the present state of Vanity Fair is very deeply interesting and amusing--(ED). When religion is counted honourable, we shall not want professors; but trying times are sifting times. As the chaff flies before the wind, so will the formal professors before a storm of persecution--(J.B.). [258] Kindness to the poor increases and builds up the church. It conquers the prejudices of the worldly, secures their confidence, and brings them under the preaching of the Gospel. They rationally conclude that they cannot be bad people who do so much good--(Ivimey).

[259] This monster is Antichrist. The devil is the head; the synagogue of Satan is the body; the wicked spirit of iniquity is the soul. The devil made use of the church [the clergy] to midwife this monster into the world. He had plums in his dragon's mouth, and so came in by flatteries. He metamorphosed himself into a beast, a man, or woman; and the inhabitants of the world loved the woman dearly, became her sons, and took up helmet and shield to defend her. She arrayed herself in flesh-taking ornaments--gold, and precious stones, like an harlot. She made the kings drunken, and they gave her the blood of saints and martyrs until she was drunken, and did revel and roar. But when her cup is drunk out, God will call her to such a reckoning, that all her clothes, pearls, and jewels shall not be able to pay the shot. This beast is compared to the wild boar that comes out of the wood to devour the church of God (Psa. 80:13). The temporal sword will kill its body, but spirit can only be slain by spirit; the Lord the Spirit will slay its soul--(Bunyan on Antichrist, vol. 2, p. 47). Is not Antichrist composed of all the State religions in the world?--(ED).

[260] For this woman's name and costume see Revelation 17:1-4. She has just sent one of her illegitimate sons to England, under the impudent assumption of Archbishop of Westminster--(ED).