Charlotte M. Yonge - "The Little Duke"

Mark Twain - "A Horse's Tale"

Lucian of Samosata - "Works, V2"

Sinclair Lewis - "Our Mr. Wrenn"

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Books: The Works of John Bunyan Volume 3

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




[89] The devil is that great and dogged leviathan, that "spreadeth
sharp pointed things upon the mire" (Job 40:30). For be the
spreading nature of our corruptions never so broad, he will find
sharp pointed things enough to stick in the mire of them for our
affliction; they are called fiery darts, and he has abundance
of them with which he can and will sorely prick and wound our
spirits-(Bunyan on Christ's Love, vol. 2, p. 65).

[90] When infidel thoughts prevail, so that doubts of the truth
of Scripture take hold of the mind, the sword of the Spirit flies
out of the hand. Unarmed before a ferocious enemy, it was an awful
moment; but God revives his faith in the Divine Word, he recovers
his sword, and gives his enemy a deadly plunge-I shall rise-(Drayton).

[91] "For a season," is only found in the first edition. These
words may have been omitted, in Bunyan's subsequent editions, by
a typographical error, or have been struck out by him. My impression
is, that they were left out by the printer in error; because, in
the Second Part, when the pilgrims pass the spot and talk of the
battle, we are told that "when Apollyon was beat, he made his
retreat to the next valley." And there poor Christian was awfully
beset with him again-(ED).

[92] You will find, from the perusal of Bunyan's own spiritual
life, that he has here brought together, in the assault of Apollyon
upon Christian, many of the most grievous temptations with which
his own soul was beset, as also, in Christian's answers against
them, the very method of defence which he himself was taught by
Divine grace in the midst of the conflict. It is here condensed
into a narrow and vivid scene, but it extended over years of
Bunyan's life; and the wisdom that is in it, and the points of
experience illustrated, were the fruit of many months of painfulness,
danger, and desperate struggle with the adversary, which he had
to go through-(Cheever).

[93] The literal history of this terrific conflict may be found in
Bunyan's experience recorded in Grace Abounding, (Nos. 131-173),
when he recovered his sword, and put his enemy to flight. He
describes his agonies in the combat as if he were being racked
upon the wheel, and states that it lasted for about a year. Floods
of blasphemies were poured in upon him, but he was saved from
utter despair, because they were loathsome to him. Dr. Cheever
eloquently says, "What made the fight a thousand times worse for
poor Christian was, that many of these hellish darts were tipped,
by Apollyon's malignant ingenuity, with sentences from Scripture";
so that Christian thought the Bible was against him. One of these
fiery darts penetrated his soul with the awful words, "no place
for repentance"; and another with, "hath never forgiveness." The
recovery of his sword was by a heavenly suggestion that He BEGIN
did not "refuse him that speaketh"; new vigour was communicated.
"When I fall, I SHALL arise," was a home-thrust at Satan; who left
him, richly to enjoy the consolations of the Gospel after this
dreadful battle-(ED).

[94] By "leaves" here (Rev. 22: 2), we are to understand the
blessed and precious promises, consolations, and encouragements,
that, by virtue of Christ, we find everywhere growing on the new
covenant, which will be handed freely to the wounded conscience that
is tossed on the reckless waves of doubt and unbelief. Christ's
leaves are better than Adam's aprons. He sent His Word, and healed
them-(Bunyan's Holy City).

[95] However terrible these conflicts are, they are what every
Christian pilgrim has to encounter that is determined to win
Heaven. Sin and death, reprobates and demons, are against him.
The Almighty, all good angels and men, are for him. Eternal life
is the reward. Be not discouraged, young Christian! "If God be for
us, who can be against us?" We shall come off more than conquerors,
through him that hath loved us. Equal to our day so shall be our
strength. The enemies had a special check from our Lord, while Mr.
Fearing passed through. "Though death and hell obstruct the way
The meanest saint shall win the day"-(ED).

[96] "Desired Heaven," in some of Bunyan's editions-(ED).

[97] The ditch on the right hand is error in principle, into which
the blind, as to spiritual truth, fall. The ditch on the left hand
means outward sin and wickedness, which many fall into. Both are
alike dangerous to pilgrims: but the Lord "will keep the feet
of his saints" (1 Sam. 2:9)-(Mason). Dr. Dodd considers that by
the deep ditch is intended "presumptuous hopes," and the no less
dangerous quag to be "despairing fears"-(ED).

[98] The sight of an immortal soul in peril of its eternal interests,
beset with enemies, engaged in a desperate conflict, with hell
opening her mouth before, and fiends and temptations pressing
after, is a sublime and awful spectacle. Man cannot aid him; all
his help is in God only-(Cheever).

[99] And as for the secrets of Satan, such as are suggestions
to question the being of God, the truth of His Word, and to be
annoyed with devilish blasphemies, none are more acquainted with
these than the biggest sinners at their conversion; wherefore
thus also they are prepared to be helps in the church to relieve
and comfort others-(Jerusalem Sinner Saved, vol. 1, p. 80). See also
a very interesting debate upon this subject in Come and Welcome
to Jesus Christ, volume 1, page 250. O, no one knows the terrors
of these days but myself-(Grace Abounding, Nos. 100-102). Satan
and his angels trouble his head with their stinking breath. How
many strange, hideous, and amazing blasphemies have some, that
are coming to Christ, had injected upon their spirits against
Him-(Christ a Complete Saviour, vol. 1, p. 209). He brought me up
also out of a horrible pit; a pit of noise of devils, and of my
heart answering them with distrust and fear-(Saint's Knowledge of
Christ's Love).

[100] The experience of other saints is very encouraging; for the
soul finds that others have gone before him in dreadful, dark,
and dreary paths-(Mason).

[101] To walk in darkness, and not be distressed for it, argues
stupidity of the soul. To have the light of God's countenance
shine upon us, and not to rejoice and be thankful for it, is
impossible-(Mason).

[102] I would not be too confident, but I apprehend that by this
second part of the valley we are taught that believers are not
most in danger when under the deepest distress; that the snares
and devices of the enemy are so many and various, through the
several stages of our pilgrimage, as to baffle all description;
and that all the emblems of these valleys could not represent the
thousandth part of them. Were it not that the Lord guides His people
by the light of His Word and Spirit, they never could possibly
escape them-(Scott).

[103] The wicked spirits have made and laid for us snares, pits,
holes, and what not, if peradventure by something we may be
destroyed. Yea, and we should most certainly be so, were it not
for the Rock that is higher than they-(Bunyan's Saints' Knowledge
of Christ's Love, vol. 2, p. 8).

[104] Alas, my dear country! I would to God it could not be said
to thee, since the departure of paganism and popery, "The blood of
the poor innocents is found in thy skirts, not by a secret search,
but upon thy kings, princes, priests, and prophets" (Jer. 2:34,
26). Let us draw a veil over the infamy of PROTESTANT PERSECUTION,
and bless Jehovah, who has broken the arrow and the bow-(Andronicus).
It may be questioned whether popery may not yet so far recover
its vigour as to make one more alarming struggle against vital
Christianity, before that Man of Sin be finally destroyed. Our
author, however, has described no other persecution than what
Protestants, in his time, carried on against one another with very
great alacrity-(Scott).

[105] The quaint and pithy point of this passage stamps it as one
of Bunyan's most felicitous descriptions. We who live in a later
age may, indeed, suspect that he has somewhat antedated the death
of Pagan, and the impotence of Pope; but his picture of their
cave and its memorials, his delineation of the survivor of this
fearful pair, rank among those master-touches which have won such
lasting honour for his genius-(Bernard Barton).

[106] Christian having passed the gloomy whirlwind of temptation
to despair, now walks in the light of the Sun of Righteousness,
through the second part of the valley. There he encounters the
persecution of the state church. Act after act of Parliament had
been passed-full of atrocious penalties, imprisonments, transportation,
and hanging-to deter poor pilgrims from the way to Zion. "The way
was full of snares, traps, gins, nets, pitfalls, and deep holes."
Had the darkness of mental anguish been added to these dangers,
he must have perished. The butcheries of Jefferies strewed the way
with blood, bones, ashes, and mangled bodies of pilgrims. Pope
reared his ugly head, and growled out, "More of you must be burned."
The desolating tyranny of the church was curbed by the King's
turning papist, which paved the way for the glorious Revolution
of 1688. It appears from the Grace Abounding, that to the time of
Bunyan's imprisonment for preaching the Gospel, he was involved
frequently in deeply-distressing spiritual darkness; but, from his
entering the prison, be walked in the light of God's countenance
to his dying day-(ED).

[107] We are now to be introduced to a new pilgrim, and Christian
is no more to go on his way alone. The sweet Christian communion
depicted in this book forms one of the most delightful features
in it, and Faithful and Hopeful are both of them portraits that
stand out in as firm relief as that of Christian himself. Faithful
is the Martyr Pilgrim, who goes in a chariot of fire to Heaven,
and leaves Christian alone; Hopeful springs, as it were, out of
Faithful's ashes, and supplies his place all along the remainder
of the pilgrimage. The communion between these loving Christians,
their sympathy and share in each other's distresses, their mutual
counsels and encouragements, temptations and dangers, experience
and discipline, their united joys and sorrows, and their very
passing of the river of death together, form the sweetest of all
examples of the true fellowship of saints, united to the same
Saviour, made to drink into the same Spirit, baptized with the same
sufferings, partakers of the same consolations, crowned with the
same crown of life, entering together upon glory everlasting-(Cheever).
The author has displayed great skill in introducing a companion
to his Pilgrim in this place. Thus far the personal adventures of
Christian had been of the most extraordinary kind, and sufficient of
themselves to exercise the reader's sympathies for him; but these
feelings would have languished from weariness, however intensely
the sequel might have been wrought, had attention been claimed
for a solitary wanderer to the end of the journey. Here then the
history, which had probably reached its climax in the preceding
scenes, revives, by taking a new form, and exciting a fresh interest,
rather doubled than divided, though two have thenceforward to
share it instead of one. Besides, the individual experience of one
man, however varied, would not have been sufficient to exemplify
all the most useful lessons of the Gospel, unless the trials of many
persons, of different age, sex, and disposition, were interwoven.
The instance at hand will illustrate this point-(Montgomery).

[108] Ah, what a smile was that! How much sin was there in it,
instead of humble spiritual gratitude, and joy. Now see how
he that exalteth himself shall be abased, and how surely, along
with spiritual pride, comes carelessness, false security, and a
grievous fall-(Cheever). The very person's hand we need to help
us, whom we thought we had exceeded-(Mason). When a consciousness
of superiority to other Christians leads to vain glory, a fall
will be the consequence; but while it excites compassion, it also
cements Christian friendship-(Ivimey).

[109] Mr. Anything became a brisk man in the broil; but both
sides were against him, because he was true to none. He had, for
his malapertness, one of his legs broken, and he that did it wished
it had been his neck-(Holy War).

[110] "I trow," I believe or imagine (Imp. Dict.)-(ED).

[111] If the experience of Christian is an exhibition of Bunyan's
own feelings, the temptations of Madam Wanton are very properly
laid in the way of Faithful, and not of Christian. She would have
had no chance with the man who admired the wisdom of God in making
him shy of women, who rarely carried it pleasantly towards a woman,
and who abhorred the common salutation of women-(Grace Abounding,
No. 316)-ED.

[112] "All" is omitted from every edition by Bunyan, except the
first; probably a typographical error.

[113] An awful slavery! "None that go unto her return again,
neither take they hold of the paths of life" (Prov. 2:19)--(ED).

[114] That sinner who never had a threatening fiery visit from
Moses, is yet asleep in his sins, under the curse and wrath of
the law of God-(C.C.V.G.).

[115] As the law giveth no strength, nor life to keep it, so it
accepteth none of them that are under it. Sin and Die, is forever
its language. There is no middle way in the law. It hath not
ears to hear, nor heart to pity, its penitent ones--(Bunyan on
Justification, vol. 1, p. 316).

[116] The delineation of this character is a masterly grouping
together of the arguments used by men of this world against
religion, in ridicule and contempt of it. Faithful's account of
him, and of his arguments, is a piece of vigorous satire, full of
truth and life-(Cheever).

[117] Nothing can be a stronger proof that we have lost the image
of God, than shame concerning the things of God. This shame, joined
to the fear of man, is a very powerful enemy to God's truths,
Christ's glory, and our soul's comfort. Better at once get out
of our pain, by declaring boldly for Christ and His cause, than
stand shivering on the brink of profession, ever dreading the loss
of our good name and reputation: for Christ says (awful words):
"Whosoever shall be ashamed of Me and of My words, in this
adulterous and sinful generation, of him also shall the Son of
man be ashamed when He cometh in the glory of His Father" (Mark
8:38). It is one thing to be attacked by shame, and another to be
conquered by it-(Mason).

[118] Christian in a great measure escaped the peculiar temptations
that assaulted Faithful, yet he sympathized with him; nor did
the latter deem the gloomy experiences of his brother visionary
or imaginative, though he had been exempted from them. One man,
from a complication of causes, is exposed to temptations of which
another is ignorant; and in this case he needs much sympathy,
which he seldom meets with; while they, who are severe on him are
liable to be baffled in another way, which, for want of coincidence
in habit, temperature, and situation, he is equally prone to
disregard. Thus Christians are often led reciprocally to censure,
suspect, or dislike each other, on those very grounds which would
render them useful and encouraging counselors and companions!-(Scott).

[119] Bunyan, in his Pilgrim's Progress, places the Valley of
the Shadow of Death, not where we should expect it, at the end of
Christian's pilgrimage, but about the middle of it. Those who have
studied the history of Bunyan and his times will hardly wonder at
this. It was then safer to commit felony than to become a Dissenter.
Indeed, a felon was far surer of a fair trial than any Dissenting
minister, after the restoration of Charles II. This Bunyan found.
Simply and solely for preaching, he was condemned by Keeling to
imprisonment. That was to be followed by banishment if he did not
conform, and, in the event of his return from banishment without
license from the King, the judge added, "You must stretch by the
neck for it; I tell you plainly." Christian endured, in the first
portion of this dismal valley, great darkness and distress of mind
about his soul's safety for eternity; and, in the latter part of
the valley, the dread of an ignominious, and cruel, and sudden
execution in the midst of his days-a fear more appalling than the
prospect of a natural death. This he was enabled to bear, because
he then enjoyed the light, the presence, and the approbation of
his God-(ED).

[120] The character now introduced under a most expressive name,
is an admirable portrait, drawn by a masterly hand, from some
striking original, but exactly resembling numbers in every age
and place, where the truths of the Gospel are generally known.
Such men are more conspicuous than humble believers, but their
profession will not endure a strict investigation-(Scott). Reader,
be careful not to judge harshly, or despise a real believer, who
is blessed with fluency of utterance on Divine subjects-(ED).

[121] As an outward profession, without a holy life, is no evidence
of religion, neither are excellent gifts any proof that the persons
who possess them are partakers of grace: so it is an awful fact,
that some have edified the church by their gifts, who have themselves
been destitute of the spirit of life-(Ivimey). I concluded, a
little grace, a little love, a little of the true fear of God, is
better than all gifts-(Grace Abounding).

[122] The Pharisee goes on boldly, fears nothing, but trusteth
in himself that his state is good; he hath his mouth full of many
fine things, whereby he strokes himself over the head, and calls
himself one of God's white boys, that, like the Prodigal's brother,
never transgressed-(Pharisee and Publican, vol. 2, p. 215).

[123] Talkative seems to have been introduced on purpose that the
author might have a fair opportunity of stating his sentiments
concerning the practical nature of evangelical religion, to which
numbers in his day were too inattentive; so that this admired
allegory has fully established the important distinction between
a dead and a living faith, on which the whole controversy
depends-(Scott). "Though I speak with the tongues of men and of
angels, and have not charity, I am as sounding brass or a tinkling
cymbal" (1 Cor. 13:1). Just thus it is with him who has gifts,
but wants grace. Shall I be proud, because I am sounding brass? Is
it so much to be a fiddle? Hath not the least creature that hath
life, more of God in it than these?-(Grace Abounding, No. 297-300).
Some professors are pretty busy and ripe, able to hold you in a
very large discourse of the glorious Gospel; but, if you ask them
concerning heart work, and its sweet influences and virtues on
their souls and consciences, they may answer, I find by preaching
that I am turned from my sins in a good measure, and have learned
[in tongue] to plead for the Gospel. This is not far enough to
prove them under the covenant of grace-(Law and Grace, vol. 1, p.
515).

[124] Read this, and tremble, ye whose profession lies only on
your tongue, but who never knew the love and grace of Christ in
your souls. O how do you trifle with the grace of God, with precious
Christ, and with the holy Word of truth! O what an awful account
have you to give hereafter to a holy, heart-searching God! Ye
true pilgrims of Jesus, read this, and give glory to your Lord,
for saving you from resting in barren notions, and taking up with
talking of truths; and that he has given you to know the truth
in its power, to embrace it in your heart, and to live and walk
under its constraining, sanctifying influences. Who made you to
differ?-(Mason).

[125] This spiritual application of the law of Moses is found in
the narrative of Bunyan's experience in the Grace Abounding, (No.
71): "I was also made, about this time, to see something concerning
the beasts that Moses counted clean and unclean. I thought those
beasts were types of men: the clean, types of them that were the
people of God; but the unclean, types of such as were the children
of the wicked one. Now, I read, that the clean beasts chewed the
cud; that is, thought I, they show us we must feed upon the Word
of God; they also parted the hoof, I thought that signified we
must part, if we would be saved with the ways of ungodly men."

[126] True faith will ever show itself by its fruits; real conversion,
by the life and conversation. Be not deceived; God is not to be
mocked with the tongue, if the heart is not right towards Him in
love and obedience-(Mason).

[127] This distinction between speaking against sin, and feeling
a hatred to it, is so vastly important, that it forms the only
infallible test to distinguish between those who are "quickened"
by the Spirit of God, and those who "have a name to live and are
dead." It is a very awful statement, but, it is to be feared,
strictly correct, that ministers may declaim against sin in the
pulpit, who yet indulge it in the parlour. There may be much head
knowledge, where there is no heart religion-(Ivimey).

[128] Christian faithfulness detects mere talkatives, and they
complain, "in so saying thou condemnest us also"; they will bear
no longer, but seek refuge under more comfortable preachers, or
in more candid company, and represent those faithful monitors as
censorious, peevish, and melancholy men-lying at the catch-(Scott).

[129] In the Jerusalem Sinner Saved, Bunyan explains his meaning
of "lying at the catch" in these solemn words, referring to those
who abide in sin, and yet expect to be saved by grace: "Of this
sort are they that build up Zion with blood, and Jerusalem with
iniquity; that judge for reward, and teach for hire, and divine
for money, and lean upon the Lord (Micah 3:10, 11). This is doing
things with a high hand against the Lord our God, and a taking Him,
as it were, at the catch! This is, as we say among men, to seek
to put a trick upon God, as if He had not sufficiently fortified
his proposals of grace by his Holy Word, against all such kind of
fools as these"-(Vol. 1, p. 93).

[130] Blessed faithful dealing! O that it were more practised
in the world, and in the church! How then would vain talkers be
detected in the one, and driven out of the other-(Mason).

[131] Heart searching, soul examining, and close questioning of
the conduct of life, will not do with talkative professors. Ring
a peal on the doctrines of grace, and many will chime in with you;
but speak closely how grace operates upon the heart, and influences
the life to follow Christ in self-denying obedience, they cannot
bear it; they are offended with you, and will turn away from you,
and call you legal-(Mason).

[132] I observe that, as there are trees wholly noble, so there
are also their semblance; not right, but ignoble. There is the
grape, and the wild grape; the rose, and the canker rose; the
apple and the crab. Now, fruit from these wild trees, however it
may please children to play with, yet the prudent count it of no
value. There are also in the world a generation of professors that
bring forth nothing but wild olive berries; saints only before
men, devils and vipers at home; saints in word, but sinners in
heart and life. Well, saith God, this profession is but a cloak:
I will loose the reins of this man, and give him up to his own
vile affections. "I will answer him by Myself" (Ezek. 14:7). Thou
art too hard for the church: she knows not how to deal with thee.
Well, I will deal with that man Myself-(Bunyan's Barren Fig-tree).

[133] Where the heart is rotten, it will ward off conviction,
turn from a faithful reprover, condemn him, and justify itself.
Faithful dealing will not do for unfaithful souls. Mind not that,
but be faithful to the truth-(Mason).

[134] How they rejoiced again to meet Evangelist, and listen
to his encouraging and animating exhortations; of which, as they
were now near the great town of Vanity Fair, they would stand in
special need. Indeed, it was to forewarn them of what they were
to meet with there, and to exhort them, amidst all persecutions,
to quit themselves like men, that Evangelist now came to them.
His voice, so solemn and deep, yet so inspiring and animating,
sounded like the tones of a trumpet on the eve of battle-(Cheever).

[135] The pilgrims are now about to enter upon a new era-to leave
their privacy in the wilderness, and commence a more public
scene-perhaps alluding to Bunyan's being publicly set apart to
the work of the ministry. It was in the discharge of these public
duties that he was visited with such severe persecution. This
interview with Evangelist reminds one of the setting apart of
Dissenting ministers. It is usual, on these occasions, for the
Christians entering on such important duties, to give a short
account of what "had happened in the way," and their reasons for
hoping that they were called by God to the work. They receive the
advice of their ministering elder, and the pastor prays for their
peace and prosperity. Evangelist's address would make a good outline
of an ordination sermon. Bunyan's account of his being thus set
apart in 1656 (with seven other members of the same church) is
narrated in Grace Abounding, Nos. 266-270. The second address of
Evangelist peculiarly relates to the miseries endured by Nonconformist
ministers in the reign of Charles II-(ED).