T.S. Arthur - "The Lights and Shadows of Real Life"

Anonymous - "The Royal Game of the Ombre"

John Ellis - "Personal Experience of a Physician"

Clarence Edward Mulford - "Hopalong Cassidy's Rustler Round Up (BAR 20)"

New Philadelphia Book Publisher Highlights Local Talent
Book and Publishing News from Publishers Newswire(tm)

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Books: The Works of John Bunyan Volume 3

J >> John Bunyan >> The Works of John Bunyan Volume 3




Now, while they were thus drawing towards the gate, behold a company
of the heavenly host came out to meet them; to whom it was said,
by the other two Shining Ones, These are the men that have loved
our Lord when they were in the world, and that have left all for
His holy name; and He hath sent us to fetch them, and we have
brought them thus far on their desired journey, that they may go
in and look their Redeemer in the face with joy. Then the heavenly
host gave a great shout, saying, "Blessed are they which are
called unto the marriage supper of the Lamb" (Rev. 19:9). There
came out also at this time to meet them, several of the King's
trumpeters, clothed in white and shining raiment, who, with melodious
noises, and loud, made even the heavens to echo with their sound.
These trumpeters saluted Christian and his fellow with 10,000
welcomes from the world; and this they did with shouting, and
sound of trumpet.

This done, they compassed them round on every side; some went
before, some behind, and some on the right hand, some on the left
(as it were to guard them through the upper regions), continually
sounding as they went, with melodious noise, in notes on high;
so that the very sight was to them that could behold it, as if
Heaven itself was come down to meet them.[325] Thus, therefore,
they walked on together; and as they walked, ever and anon these
trumpeters, even with joyful sound, would, by mixing their music
with looks and gestures, still signify to Christian and his brother,
how welcome they were into their company, and with what gladness
they came to meet them; and now were these two men, as it were,
in Heaven, before they came at it, being swallowed up with the
sight of angels, and with hearing of their melodious notes. Here
also they had the city itself in view, and they thought they heard
all the bells therein to ring, to welcome them thereto. But above
all, the warm and joyful thoughts that they had about their own
dwelling there, with such company, and that forever and ever. O
by what tongue or pen can their glorious joy be expressed![326]
And thus they came up to the gate.

Now, when they were come up to the gate, there was written over
it in letters of gold, "Blessed are they that do His commandments,
that they may have right to the tree of life, and may enter in
through the gates into the city" (Rev. 22:14).

Then I saw in my dream, that the Shining Men bid them call at the
gate; the which, when they did, some looked from above over the
gate, to wit, Enoch, Moses, and Elijah, &c., to whom it was said,
These pilgrims are come from the City of Destruction, for the love
that they bear to the King of this place; and then the pilgrims
gave in unto them each man his certificate,[327] which they had
received in the beginning; those, therefore, were carried into
the King, who, when He had read them, said, Where are the men?
To whom it was answered, They are standing without the gate. The
King then commanded to open the gate, "That the righteous nation,"
said He, "which keepeth the truth, may enter in"[328] (Isa. 26:2).

Now I saw in my dream that these two men went in at the gate; and
lo, as they entered, they were transfigured, and they had raiment
put on that shone like gold. There were also that met them with
harps and crowns, and gave them to them-the harps to praise withal,
and the crowns in token of honour. Then I heard in my dream that
all the bells in the city rang again for joy, and that it was said
unto them, "ENTER YE INTO THE JOY OF YOUR LORD."[329] I also heard
the men themselves, that they sang with a loud voice, saying,
"BLESSING, AND HONOUR, AND GLORY, AND POWER, BE UNTO HIM THAT SITTETH
UPON THE THRONE, AND UNTO THE LAMB, FOREVER AND EVER" (Rev. 5:13).

Now just as the gates were opened to let in the men, I looked in
after them, and, behold, the City shone like the sun; the streets
also were paved with gold, and in them walked many men, with
crowns on their heads, palms in their hands, and golden harps to
sing praises withal. There were also of them that had wings, and
they answered one another without intermission, saying, "Holy,
holy, holy, is the Lord" (Rev. 4:8). And after that, they shut up
the gates; which, when I had seen, I wished myself among them.

Now while I was gazing upon all these things, I turned my head to
look back, and saw Ignorance come up to the river side; but he
soon got over, and that without half that difficulty which the
other two men met with.[330] For it happened that there was then
in that place, one Vain-hope,[331] a ferryman, that with his boat
helped him over; so he, as the other I saw, did ascend the hill,
to come up to the gate, only he came alone; neither did any man
meet him with the least encouragement. When he was come up to
the gate, he looked up to the writing that was above, and then
began to knock, supposing that entrance should have been quickly
administered to him; but he was asked by the men that looked over
the top of the gate, Whence came you? and what would you have? He
answered, I have eat and drank in the presence of the King, and He
has taught in our streets. Then they asked him for his certificate,
that they might go in and show it to the King; so he fumbled in
his bosom for one, and found none. Then said they, Have you none?
But the man answered never a word. So they told the King, but He
would not come down to see him, but commanded the two Shining Ones
that conducted Christian and Hopeful to the City, to go out and
take Ignorance, and bind him hand and foot, and have him away.
Then they took him up, and carried him through the air, to the door
that I saw in the side of the hill, and put him in there. Then I
saw that there was a way to hell, even from the gates of Heaven,
as well as from the City of Destruction![332] So I awoke, and
behold it was a dream.

THE CONCLUSION.

Now, READER, I have told my dream to thee; See if thou canst
interpret it to me, Or to thyself, or neighbour; but take heed Of
misinterpreting; for that, instead Of doing good, will but thyself
abuse: By misinterpreting, evil ensues.

Take heed also, that thou be not extreme, In playing with the
outside of my dream: Nor let my figure or similitude Put thee
into a laughter or a feud. Leave this for boys and fools; but as
for thee, Do thou the substance of my matter see.

Put by the curtains, look within my veil, Turn up my metaphors,
and do not fail; There, if thou seekest them, such things to find,
As will be helpful to an honest mind.

What of my dross thou findest there, be bold To throw away, but
yet preserve the gold; What if my gold be wrapped up in ore?--None
throws away the apple for the core. But if thou shalt cast all
away as vain, I know not but 'twill make me dream again.

THE END OF THE FIRST PART.



FOOTNOTES:

[1] The jail. Mr. Bunyan wrote this precious book in Bedford
jail, where he was imprisoned 12 years for preaching the Gospel.
His bonds were those of the Gospel; and, like Peter, he could
sleep soundly in prison. Blessed be God for even the toleration
and religious privileges we now enjoy in consequence of it.
Our author, thus prevented from preaching, turned his thoughts
to writing; and, during his confinement, composed "The Pilgrim's
Progress," and many other useful works. Thus the Lord causes "the
wrath of man to praise Him." The servants of Christ, when restrained
by wicked laws from publishing the word of life from the pulpit,
have become more abundantly useful by their writings-(G. Burder).

[2] You will observe what honour, from his Pilgrim's first setting
out, Bunyan puts upon the Word of God. He would give to no inferior
instrumentality, not even to one of God's providences, the business
of awakening his Pilgrim to a sense of his danger; but he places
him before us reading his book, awakened by the Word. And he
makes the first efficacious motive in the mind of this Pilgrim a
salutary fear of the terrors of that Word, a sense of the wrath
to come, beneath the burden of sin upon his soul-(Cheever, Lect.
6). The alarms of such an awakened soul are very different from the
terrors of superstitious ignorance, which, arising from fright
or danger, are easily quitted, with the silly mummeries of
priestcraft-(Andronicus).

[3] "What shall I do?" This is his first exclamation. He has not
as yet advanced so far as to say, What shall I do to be saved?-(Cheever,
Lect. 6).

[4] Sometimes I have been so loaden with my sins, that I could not
tell where to rest, nor what to do; yea, at such times, I thought
it would have taken away my senses-(Bunyan's Law and Grace). [5]
See the picture of a true penitent; a deep sense of danger, and
solemn concern for his immortal soul, and for his wife and children;
clothed with rags; his face turned from his house; studying the
Bible with intense interest; a great burden on his back; praying;
"the remembrance of his sins is grievous, and the burden of them
is intolerable." Reader, have you felt this?-(Dr. Dodd).

[6] Reader! be persuaded to pause a moment, and ask yourself the
question-What is my case? Did I ever feel a deep concern about my
soul? Did I ever see my danger as a sinner? Did I ever exclaim, in
the agony of my spirit, "What must I do to be saved?" Be assured
that real godliness begins in feeling the burden of sin-(G. Border).

[7] The advice is to fly at once to Christ, and that he will then
be told what to do. He is not told to get rid of his burden first,
by reforming his life, and then to apply for further instruction
to the Saviour-(J. B.).

[8] When a sinner begins to fly from destruction, carnal relations
will strive to prevent him; but the sinner who is in earnest for
salvation will be deaf to invitations to go back. The more he is
solicited by them, the faster he will fly from them-(Mason).

[9] The names of these two neighbours are admirably characteristic,
not confined to any age or place, but always accompany the young
convert to godliness, as the shadow does the substance. Christian
is firm, decided, bold, and sanguine. Obstinate is profane, scornful,
self-sufficient, and contemns God's Word. Pliable is yielding, and
easily induced to engage in things of which he understands neither
the nature nor the consequences-(Thomas Scott).

[10] Objection. If I would run as you would have me, then I must
run from all my friends, for none of them are running that way.
Answ. And if thou dost, thou wilt run into the bosom of Christ,
and of God. And what harm will that do thee? Objec. But if I ran
this way, I must run from all my sins. Answ. That's true indeed;
yet if thou dost not, thou wilt run into hell-fire. Objec. But I
shall be mocked of all my neighbours. Answ. But if thou lose the
benefit of Heaven, God will mock at thy calamity. Objec. But,
surely, I may begin this, time enough a year or two hence. Answ.
Hast thou any lease of thy life? Did ever God tell thee thou shalt
live half a year or two months longer? Art thou a wise man to let
thy immortal soul hang over hell by a thread of uncertain time,
which may soon be cut asunder by death?-(Bunyan's Preface to the
Heavenly Footman).

[11] It is interesting to compare this account of Heaven with
that which Bunyan gave in the Preface to his "Sighs from Hell,"
published 20 years before-"O sinner, sinner, there are better
things than hell to be had, and at a cheaper rate by the thousandth
part than that. O there is no comparison; there is Heaven, there
is God, there is Christ, there is communion with an innumerable
company of saints and angels"-(ED). [12] Here you have another
volume of meaning in a single touch of the pencil. Pliable is
one of those who is willing, or think they are willing, to have
Heaven, but without any sense of sin, or of the labour and self-denial
necessary to enter Heaven. But now his heart is momentarily fired
with Christian's ravishing descriptions, and as he seems to have
nothing to trouble his conscience, and no difficulties to overcome,
the pace of an honest, thorough inquirer, the movement of a soul
sensible of its distresses and its sins, and desiring comfort
only in the way of healing and of holiness, seems much too slow
for him. He is for entering Heaven at once, going much faster
than poor Christian can keep up with him. Then, said Christian,
I cannot go so fast as I would, by reason of this burden that is
on my back--(Cheever). [13] Satan casts the professor into the
mire, to the reproach of religion, the shame of their brethren,
the derision of the world, and the dishonour of God. He holds our
hands while the world buffets us. He puts bears' skins upon us,
and then sets the dogs at us. He bedaubeth us with his own foam,
and then tempts us to believe that that bedaubing comes from
ourselves-(Good News to the Vilest of Men, vol. 1, P. 69). [14]
Guilt is not so much a wind and a tempest, as a load and burden.
The devil, and sin, and the curse of the law, and death, are
gotten upon the shoulders of this poor man, and are treading of
him down, that he may sink into, and be swallowed up of, his miry
place (Job 41:30)-(Bunyan's Saints' Know ledge of Christ's Love,
vol. 2, p. 6).

[15] In this Slough of Despond there were good and firm steps, sound
promises to stand upon, a causeway, indeed, better than adamant,
clear across the treacherous quagmires; but mark you, fear followed
Christian so hard, that he fled the nearest way, and fell in, not
stopping to look for the steps, or not thinking of them. Now this
is often just the operation of fear; it sets the threatenings
against the promises, when it ought simply to direct the soul
from the threatenings to the promises. It is the object of the
threatenings to make the promises shine, and to make the soul
lay hold upon them, and that is the purpose and the tendency of
a salutary fear of the Divine wrath on account of sin, to make
the believer flee directly to the promises, and advance on them
to Christ-(Cheever). [16] Signifying that there is nothing but
despondency and despair in the fallen nature of sinful man: the
best that we can do, leaves us in the Slough of Despond, as to
any hope in ourselves-(Mason).

[17] That is, the Lord Jesus Christ. We never find good ground,
nor safe sounding, nor comfortable walking, till we enter into
possession of Christ by faith, and till our feet are set upon
Christ, who is the Rock of ages-(Mason).

[18] And now you may think, perhaps, that Christian having got out
of the Slough of Despond, and fairly on his way, it is all well
with him; but not so, for now he comes into a peril that is far
greater than the last-a peril through which we suppose that every
soul that ever goes on pilgrimage passes, and a peril in which
multitudes that get safely across the Slough of Despond, perish
forever-(Cheever).

[19] "Some inkling"; some intimation, hint, or slight knowledge:
obsolete-(ED).

[20] There is great beauty in this dialogue, arising from the exact
regard to character preserved throughout. Indeed, this forms one
of our author's peculiar excellencies; as it is a very difficult
attainment, and always manifests a superiority of genius-(Scott).

[21] Mr. Worldly-wiseman prefers morality to Christ the strait
gate. This is the exact reasoning of the flesh. Carnal reason
ever opposes spiritual truth. The notion of justification by our
own obedience to God's Law ever works in us, contrary to the way
of justification by the obedience of Christ. Self-righteousness
is as contrary to the faith of Christ as indulging the lusts of
the flesh. The former is the white devil of pride, the latter the
black devil of rebellion and disobedience. See the awful consequences
of listening to the reasonings of the flesh-(Mason).

[22] And "wotted": and knew. From the Saxon witen, to know; see
Imperial Dictionary-(ED).

[23]Beware of taking men by their looks. They may look as gentle
as lambs, while the poison of asps is under their tongue; whereby
they infect many souls with pernicious errors and pestilent heresies,
turning them from Christ and the hope of full justification and
eternal life through Him ONLY, to look to, and rely upon, their
own works, in whole, or in part, for salvation-(Mason).

[24] As the belief of the truth lies at the fountain of the hope
of eternal life, and is the cause of anyone becoming a pilgrim;
so the belief of a lie is the cause of anyone's turning out of the
way which leads to glory-(Mason). [25] See the glory of Gospel grace
to sinners. See the amazing love of Christ in dying for sinners.
O remember the price, which obtained the pardon of our sins, at
nothing less than His most precious blood! Believe His wonderful
love. Rejoice in His glorious salvation. Live in the love of Him,
in the hatred of your sins, and in humbleness of mind before
Him-(Mason).

[26] Legality is as great an enemy to the cross of Christ as
licentiousness; for it keeps the soul from coming to, believing
in, and trusting wholly in the blood of Christ for pardon, and the
righteousness of Christ for justification! so that it keeps the soul
in bondage, and swells the mind with pride, while licentiousness
brings a scandal on the cross--(Mason). [27] The straitness of
this gate is not to be understood carnally, but mystically. This
gate is wide enough for all the truly sincere lovers of Jesus
Christ, but so strait that it will keep all others out. The gate
of Eden was wide enough for Adam and his wife to go out at, yet
it was too strait for them to go in at. Why? They had sinned; and
the cherubim and the flaming sword made it too strait for them.
The gates of the temple were six cubits wide, yet they were so
strait that none who were unclean might enter them-(Bunyan's Strait
Gate, vol. 1, p. 367).

[28] Here behold the love of Jesus, in freely and heartily receiving
every poor sinner who comes unto Him; no matter how vile they have
been, nor what sins they have committed, He loves them freely and
receives them graciously; for He has nothing but GOOD-WILL to them.
Hence, the heavenly host sang at his birth, "Good-will towards
men" (Luke 2:14)-(Mason).

[29] As sinners become more decided in applying to Christ, and
assiduous in the means of grace, Satan, if permitted, will be more
vehement in his endeavours to discourage them, that, if possible,
he may induce them to desist, and so come short of the prize-(Scott).
A whole Heaven and eternal life is wrapped up in this little
word-"Strive to enter in"; 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. 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. 866). Coming souls will have opposition from Satan. He casts
his fiery darts at them; wanderings in prayer, enticements to old
sins, and even blasphemous thoughts, assail the trembling penitent,
when striving to enter into the strait gate, to drive him from
"the way and the life"-(ED).

[30] "No betterment" is an admirable expression of the Christian's
humility-he set out in company, but reached the gate alone; still
it is not unto me, but unto Thy name be all the glory-(ED).

[31] "Carnal arguments" is altered to "carnal agreement," in
several of Mr. Bunyan's editions: see third to the ninth-(ED).

[32] Christian, when admitted at the strait gate, is directed
in the narrow way; not in the broad fashionable religion. In the
broad road, every man may choose a path suited to his inclinations,
shift about to avoid difficulties, or accommodate himself
to circumstances; and he may be sure of company agreeable to his
taste. But Christians must follow one another in the narrow way
on the same track, facing enemies, and bearing hardships, without
attempting to evade them; nor is any indulgence given to different
tastes, habits, or propensities-(Scott).

[33] With gnat propriety Bunyan places the house of the Interpreter
beyond the strait gate; for the knowledge of Divine things, that
precedes conversion to God by faith in Christ, is very scanty,
compared with the diligent Christian's subsequent attainments-(Scott).

[34] It would be difficult to find 12 consecutive pages in the
English language, that contain such volumes of meaning, in such
beautiful and instructive lessons, with such heavenly imagery,
in so pure and sweet a style, and with so thrilling an appeal to
the best affections of the heart, as these pages descriptive of
Christian's sojourning in the house of the Interpreter. This good
man of the house, the Interpreter, we are, without doubt, to take
as the representative of the Holy Spirit, with His enlightening and
sanctifying influences on the heart-(Cheever). The order in which
these heavenly lessons are taught, is worthy of our admiration-(ED).

[35] As in creation, so in conversion, God's command is, "Let there
be light"; it comes by the Word; no Bible, no light. God divided
the light from the darkness; a blessed mystery to prove the
Christian indeed-light in his mind at variance with his native
darkness-(Bunyan, on Genesis).

[36] The FIRST object presented by the Holy Spirit to the mind
of a young believer, is the choice of his minister; not to be
submissive to human orders, but to choose for himself. The leading
features are, that he be grave, devotional, a lover of his Bible,
one who rejects error and preaches the truth; uninfluenced by
paltry pelf or worldly honours; pleading patiently to win souls;
seeking only his Master's approbation; souls, and not money, for
his hire; an immortal crown for his reward. With the laws of men
and friendship to mislead us, how essential is the guidance of
the Holy Spirit in this important choice!-(ED). And whose portrait
is Bunyan describing here? We think he had only Mr. Gifford in
his eye as a faithful minister of Christ; but Bunyan too had been
the pleader with men, and over his own head the crown of gold was
shining, and while he wrote these words, you may be sure that his
spirit thrilled within him as he said, And I too am a minister of
Jesus Christ-(Cheever).

[37]Christian well knew this in his own deep experience; for the
burden of sin was on him still, and sorely did he feel it while
the Interpreter was making this explanation; and had it not been
for his remembrance of the warning of the man at the gate, he would
certainly have besought the Interpreter to take off his burden.
The law could not take it off; he had tried that; and grace had
not yet removed it; so he was forced to be quiet, and to wait
patiently. But when the damsel came and sprinkled the floor, and
laid the dust, and then the parlour was swept so easily, there
were the sweet influences of the Gospel imaged; there was Divine
grace distilling as the dew; there was the gentle voice of Christ
hushing the storm; there were the corruptions of the heart, which
the law had but roused into action, yielding under the power of
Christ; and there was the soul made clean, and fit for the King
of glory to inhabit. Indeed, this was a most instructive emblem.
O that my heart might be thus cleansed, thought Christian, and
then I verily believe I could bear my burden with great ease to
the end of my pilgrimage; but I have had enough of that fierce
sweeper, the Law. The Lord deliver me from his besom!-(Cheever).

[38] This was a vivid and striking emblem, and one which, in its
general meaning, a child could understand. Passion stands for the
men of this world, Patience of that which is to come; Passion for
those who will have all their good things now, Patience for those
who are willing, with self-denial, to wait for something better;
Passion for those who are absorbed in temporal trifles, Patience
for those whose hearts are fixed upon eternal realities; Passion
the things which are seen, and the impatient eagerness with which
they are followed, Patience the things which are unseen, and the
faith, humility, and deadness to the world exercised in order to
enjoy them. It is a good commentary upon Psalm 73-(Cheever).

[39] This instructive vision springs from the author's painful,
but blessed experience. The flame of love in a Christian's heart
is like the fire of despair in Satan's spirit-unquenchable. Before
Bunyan had been behind the wall, the tempter suggested to him-"You
are very hot for mercy, but I will cool you, though I be seven
years in chilling your heart, I can do it at last; I will have you
cold before long"-(Grace Abounding, No. 110). He is the father of
lies. Thus he said to Christian in the fight, "Here will I spill
thy soul"; instead of which, Apollyon was put to flight. We cannot
fail with such a prop, That bears the earth's huge pillars up.
Satan's water can never be so powerful to quench, as Christ's oil
and grace are to keep the fire burning. Sinner, believe this, and
love, praise, and rejoice in thy Lord. He loves with an everlasting
love; He saves with an everlasting salvation; without His perpetual
aid, we should perish; Christ is the Alpha and Omega of our safety;
but how mysterious is the Saint's perseverance until we have seen
the secret supply!-(ED).