Andrew Lang - "The Orange Fairy Book"

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John Lothrop Motley - "The Rise of the Dutch Republic, 1563 64"

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Books: The Works of John Bunyan Volume 3

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




[231] Those seem to shun the common broad road; but having only the
mark of religion, while their hearts are not right with God, are
as effectually ruined as the most profligate and open offenders-(Burder).

[232] Thus we read of some who were once enlightened, and had
tasted of the heavenly gift, and were made partakers of the world
to come (Heb. 6:6). It is hard to say how far or how long a person
may carry on a profession, and yet fall away, and come short of
the kingdom at last. This should excite to diligence, humility, and
circumspection, ever looking to Jesus to keep us from falling-(Mason).

[233] It reflects the highest credit on the diffidence of Bunyan's
genius-a genius as rich in its inventions, and as aspiring in
its imaginative flights, as ever poet could possess or lay claim
to-that, after such an exordium, he should have made no effort
minutely to describe what was in its own splendour of glory
indescribable. How beautifully, without exciting any disappointment
in a reader of taste, feeling, and judgment, does he, by a few
artless words, render most impressive and sublime, what more elaborate
description could only have made confused and unsatisfactory.
Nothing can be more admirable than this brief and indistinct report
of the perspective glass, it cannot offend the most fastidious taste,
yet leaves scope for the exercise of the most ardent and aspiring
imagination-(Bernard Barton). [234] Such mountains round about this
house do stand. As one from thence may see the Holy Land.--(Bunyan's
House of God, vol. 2, p. 579).

[235] After going through the conflict with Apollyon, the Valley
of the Shadow of Death, the scenes in Vanity Fair, and the dread
experience of the pilgrims in Giant Despair's Castle, it is well
to note what a gallery of solemn REALITIES is here, what a system
of Divine truth, commending itself to all men's consciences. It
is not so much the richness of imagination, nor the tenderness
of feeling here exhibited, nor the sweetness and beauty of the
imagery, with which this book is filled, as it is the presence
of these REALITIES that constitutes the secret of its unbounded
power over the soul. Walk up and down in this rich and solemn
gallery. How simple are its ornaments! How grave, yet beautiful,
its architecture! Amidst all this deep, serene beauty to the
imagination, by how much deeper a tone do these pictures speak to
the inner spiritual being of the soul! When you have admired the
visible beauty of the paintings, turn again to seek their meaning
in that light from eternity by which the artist painted them, and
by which he would have all men examine their lessons, and receive
and feel the full power of their colouring. In this light, the
walls of this gallery seem moving with celestial figures speaking
to the soul. They are acting the drama of a life which, by most
men, is only dreamed of; but the drama is the reality, and it is
the spectators only who are walking in a vain show-(Cheever).

[236] This is the first break in the dream, and, doubtless, had
an important meaning. Perhaps the pilgrimage may be divided into
four parts: 1. The convert flying from the wrath to come; instructed
at the Interpreter's house; relieved of his burden at the cross;
ascends the Hill Difficulty; overcomes his timidity; and, 2.
Enters a church at the House Beautiful; and, as a private member,
continues his journey, until, 3. He meets Evangelist, near Vanity
Fair, and is found fit to become an itinerant preacher; in which
calling he suffers persecution, and obtains that fitness which
enables him, 4. On the Delectable Mountains, to enter upon the
responsible duties of a ministering elder or pastor of a church,
and is ordained by Knowledge, Experience, Watchful, and Sincere.
Is this commencement of his public labours the important point
when the author "awoke from his dream"?-(ED).

[237] This country we are all born in; all are ignoramuses by
nature. Some live long in the country of Conceit, and many end
their days in it. Are you come out of it? So was Ignorance; but
he breathed his native air. So long as a sinner thinks he can do
anything towards making himself righteous before God, his name is
Ignorance; he is full of self-conceit, and destitute of the faith
of Christ-(Mason).

[238] Now, is it not very common to hear professors talk at this
rate? Yes, and many who make a very high profession too; their
hopes are plainly grounded upon what they are in themselves,
and how they differ from their former selves and other sinners,
instead of what Christ is to us and what we are in Christ. But the
profession of such is begun with an ignorant, whole, self-righteous
heart; it is continued in pride, self-seeking, and self-exalting,
and ends in awful disappointment. For such are called by our Lord
thieves and robbers; they rob Him of the glory of His grace and
the gift of His imputed righteousness-(Mason).

[239] It is best not to converse much at once with persons of
this character, but, after a few warnings, to leave them to
their reflections; for their self-conceit is often cherished by
altercations, in which they deem themselves very expert, however
disgusting their discourse may prove to others-(Scott).

[240] An awful scene was beheld by the pilgrims. A professor, named
Turn-away, bound with seven cords, was led by devils to the by-way
to hell. Let everyone inquire, Who is this wanton professor?-He
who discovers a trifling, worldly, wanton spirit, dreads not
the appearance of evil, complies with the fashions of the carnal
world, and associates with the enemies of our Lord; and, in time,
becomes a damnable apostate. Lord, keep us from such a beginning
and such an end!-(Burder).

[241] The "very dark lane" in which "Turn-away" was met by the
pilgrims, represents the total darkness of the minds of such
wicked professors; for "if the light that is in them be darkness,
how great is that darkness!" When their characters are made
manifest, they are ashamed to look their former pious friends in
the face. "The wicked shall be holden with the cords of his sins"
(Prov. 5:22)-(Ivimey).

[242] O beware of a light trifling spirit and a wanton behaviour.
It is often the forerunner of apostasy from God. It makes one tremble
to hear those who profess to follow Christ in the regeneration,
crying, What harm is there in this game and the other diversion?
The warmth of love is gone, and they are become cold, dead, and
carnal. O how many instances of these abound!-(Mason).

[243] In times of persecution, loose professors are driven down
Dead Man's Lane to Broad-way Gate; thus Satan murders the souls
of men, by threatening to kill their bodies. Believers that are
weak in faith are betrayed into sinful compliances; they sleep
when they ought to watch, they conceal or deny their profession,
and thus contract guilt; Faint-heart assaults them, Mistrust
plunders them, and Guilt beats them down-(Scott).

[244] The fly in the spider's net is the emblem of the soul in
such a condition. If the soul struggleth, Satan laboureth to hold
it down. If it make a noise, he bites it with blasphemous mouth;
insomuch that it must needs die at last in the net, if the Lord
Jesus help not. Believing is sure sweating work. Only strong
faith can make Satan flee. O the toil of a gracious heart in this
combat, if faith be weak! The man can get no higher than his knees,
till an arm from Heaven help him up-(Bunyan's Holy City).

[245] When Bunyan was imprisoned, his sentence was-To be transported,
if he did not conform in three months; and then, if found as a
Nonconformist, in this country, he should be hung. Determined at
all hazards not to be a traitor to his God, he anticipated being
hung; and was anxious, in such a cause, to meet death with firmness.
When his fears prevailed, he dreaded lest he should make but a
scrabbling shift to clamber up the ladder-(See Grace Abounding,
No. 334).

[246] Where there is a faint heart in God's cause, and mistrust
of God's truths, there will be guilt in the conscience, and but
little faith. These rogues will prevail over, and rob such souls
of the comforts of God's love and of Christ's salvation. By his
jewels, we may understand those radical graces of the Spirit-faith,
hope, and love. By his spending-money, the sealing and earnest of
the Spirit in his heart (2 Cor. 1:22). Of this Divine assurance,
and the sense of the peace and joy in the Holy Ghost, he was robbed;
so that, though he still went on in the ways of the Lord, yet he
dragged on but heavily and uncomfortably-(Mason).

[247] Bunyan throws great light upon this subject in his Christ
a Complete Saviour, (vol. 1, p. 215)-"We are saved by Christ;
brought to glory by Christ; and all our works are no otherwise made
acceptable to God, but by the person and excellencies of Christ.
Therefore, whatever the jewels are, and the bracelets and the
pearls that thou shalt be adorned with, as a reward of service
done to God in this world, for them thou must thank Christ, and,
before all, confess that He was the meritorious cause thereof."

[248] What was this good thing? His precious faith, whose author,
finisher, and object is precious Jesus. And where he gives this
precious gift of faith, though it be but little, even as a grain
of mustard-seed, not all the powers of earth and hell can rob the
heart of it. Christ prayed for His disciple that his faith should
not fail, or be totally lost; therefore, though Peter lost his
comforts for a season, yet not his faith totally, not his soul
eternally; for, says Jesus, of all his dear flock, yea, of those
of little faith too, None shall pluck them out of My hand. There
is one blessed security, not in ourselves, but in our Lord-(Mason).

[249] Hope, love, humility, meekness, patience, longsuffering,
compassion, and mercy, are gracious dispositions wrought in the
heart by the Holy Ghost. These are the believer's jewels; and it
is his duty to keep them clean, that their beauty and lustre may
be apparent-(Andronicus).

[250] Little-faith cannot come all the way without crying. So
long as its holy boldness lasts, so long it can come with peace,
but it will go the rest of the way with crying-(Bunyan's Come and
Welcome, vol. 1, p. 288).

[251] Bunyan shows the difference between "his spending-money," or
that treasure which the Christian carries in his earthen vessel,
and his jewels, in Grace Abounding (No. 232)-"It was glorious to
me to see His [Christ's] exaltation. Now I could look from myself
to Him, and should reckon that all those graces of God that
now were green in me, were yet but like those cracked groats and
fourpence-halfpennies, (Irish sixpences, which, in the dearth of
silver coin in England, were made current at fourpence-halfpenny-ED),
that rich men carry in their purses, when their GOLD is in their
trunks at home. Oh! I saw that my gold was in my trunk at home,
in Christ my Lord and Saviour. Now, Christ was all; all my wisdom,
all my righteousness, all my sanctification, and all my redemption."

[252] Hopeful was not the first pilgrim who has been "almost made
angry" while holding a friendly debate upon that highly-important
subject, the doctrine of the saints' final perseverance. Pilgrims
ought to debate upon those subjects without being angry-(ED).

[253] Hopeful here expresses himself as if he had read Bunyan on
Christ's Love-"But to fear man is to forget God. He taketh part
with them that fear HIM; so that we may boldly say, "The Lord is
my helper, and I will not fear what man shall do unto me" (Heb.
13:6). Would it not be amazing to see a man encompassed with
chariots, and horses, and weapons of defence, yet afraid of being
sparrow-blasted, or overrun by a grasshopper?"-(Vol. 2, p. 13).

[254] Who can stand in the evil day of temptation, when beset with
Faint-heart, Mistrust, and Guilt, backed by the power of their
master, Satan? No one, unless armed with the whole armour of God;
and even then, the power of such infernal foes makes it a hard
fight to the Christian. But this is our glory, the Lord shall
fight for us, and we shall hold our peace. We shall be silent as
to ascribing any glory to ourselves, knowing our very enemies are
part of ourselves, and that we are more than conquerors over all
these (only) through HIM who loved us (Rom. 8:37)-(Mason).

[255] "One Great-grace"; a believer, or minister, who having
honourably stood his ground, endeavours to restore the fallen. The
remembrance of such, helps to drive away despondency, and inspires
the trembling penitent with hope of mercy-(Scott).

[256] "I trow"; I imagine or believe: nearly obsolete-(ED).

[257] Now here you see what is meant by Great-grace, who is so
often mentioned in this book, and by whom so many valiant things
were done. We read, "With great power the apostles gave witness
of the resurrection of Jesus." Why was it? Because "great grace
was upon them all" (Acts 4:33). So you see all is of grace, from
first to last, in salvation. If we do great things for Christ,
yet, not unto us, but unto the great grace of our Lord, be all
the glory-(Mason).

[258] If we saw our own weakness, we should never court dangers,
nor run in the way of temptation; yet, if our temptations be ever
so sharp and strong, and our dangers ever so great, if the Lord
is our strength, we need not fear-(J. B.).

[259] From this sweet and edifying conversation, learn not to
think more highly of yourself than you ought to think; but to
think soberly, according to the measure of faith which God hath
dealt to you (Rom. 12:3). Now, it is of the very essence of faith
to lead us out of all self-confidence and vain vaunting. For we
know not how soon Faint-heart, Mistrust, and Guilt may spring up
in us, and rob us of our comforts, and spoil our joys-(Mason).

[260] Instead of saying, "Though all men deny thee, yet will not
I," it behooves us to use all means of grace diligently, and to
be instant in prayer, that the Lord Himself may protect us by His
power, and animate us by His presence, and then only shall we be
enabled to overcome both the fear of man and the temptations of
the devil-(Scott).

[261] But how contrary to this is the walk and conduct of some who
profess to be pilgrims, and yet can willfully and deliberately go
upon the devil's ground, and indulge themselves in carnal pleasures
and sinful diversions! Such evidently declare in plain language,
that they desire not the presence of God, but that He should
depart from them; but a day will come which will bring on terrible
reflections of mind for such things-(Mason).

[262] Mr. Ivimey's opinion is, that this "way which put itself
into their way," and the flatterer, relates to Antinomianism. Of
this I can form no accurate judgment, never having met with an
Antinomian, or one who professed to be against the law of God. I
have met with those who consider that believers are bound to prefer
the law of God as revealed by Jesus Christ, in Matthew 22:37-40,
to be their rule of life, instead of limiting themselves to the
law of God as given by Moses, in Exodus 20; but it has been for
this reason, that the law proclaimed by Christ unites in it the
law given by Moses, and ALL the law and the prophets. This law,
as given by Christ, is in a few words of beautiful simplicity,
which can neither be misunderstood nor be forgotten. Mason says,
"It is plain the author means the way of self-righteousness," into
which the flatterer enticed the pilgrims, out of the Scripture
highway to Heaven, in the righteousness of Christ. When ministers
differ, private Christians must think for themselves. My judgment
goes with Mr. Mason-(ED). This way, which seemed as straight
as the right way, and in entering on which there was no stile to
be passed, must denote some very plausible and gradual deviation
from the simplicity of the Gospel, in doctrine or practice. If,
in such a case, instead of a personal prayerful searching the
Scripture, we rely upon the opinion of our friends, and listen
to the flatterer, we shall certainly be misled-(Scott).

[263] Luther was wont to caution against the white devil as much
as the black one; for Satan transforms himself into an angel of
light, and his ministers as ministers of righteousness (2 Cor.
11:14, 15). And how do they deceive souls? By flattery. Leading
poor sinners into a fine notion of some righteous character they
have in themselves, what great advances they have made, and what
high attainments they have arrived to, even to be perfect in
themselves, to be free from sin, and full of nothing but love.
These are black men clothed in white-(Mason).

[264] By this shining one understand the loving Lord the Holy
Ghost, the leader and guide of Christ's people. When they err and
stray from Jesus the way, and are drawn from Him as the truth,
the Spirit comes with His rod of convic-tion and chastisement, to
whip souls for their self-righteous pride and folly, back to Christ,
to trust wholly in Him, to rely only on Him, and to walk in sweet
fellowship with Him. So he acted by the Galatian church, which was
flattered into a notion of self-righteousness, and self-justification.
So David, when he found himself nearly lost, cries out, "He
restoreth my soul: He leadeth me in the paths of righteousness for
His name's sake" (Psa. 23:3)-(Mason). The devil, in his attempts
after our destruction, maketh use of the most suitable means. The
serpent, Adam knew, was subtle, therefore Satan useth him, thereby
to catch this goodly creature, man. Hereby the devil least appeared
[this fine-spoken man], and least appearing, the temptation soonest
took the tinder-(Bunyan on Genesis, vol. 2, p. 428).

[265] The backsliding of a Christian comes through the overmuch
persuading of Satan and lust; that the man was mistaken, and that
there was no such horror in the things from which he fled; nor
so much good in the things to which he hosted. Turn again, fool,
says the devil. I wonder what frenzy it was that drove thee to
thy heels, and that made thee leave so much good behind thee as
other men find in the lusts of the flesh and the good of the world.
As for the law, and death, and the day of judgment, they are but
mere scarecrows, set up by politic heads, to keep the ignorant in
subjection. Well, he goes back, fool as he is, conscience sleeps,
and flesh is sweet; but, behold, he again sees his own nakedness-he
sees the law whetting his axe-the world is a bubble. He also smells
the brimstone which begins to burn within him. Oh! saith he, I am
deluded! "Have mercy upon me, O God!"-(Christ a Complete Saviour,
vol. 1, p. 223).

[266] A wicked man, though he may hector it at times with his
proud heart, as though he feared neither God nor hell; yet again,
at times, his soul is even drowned with terrors. If one knew the
wicked, when they are under warm convic-tions, then the bed shakes
on which they be; then the proud tongue doth falter in their mouth,
and their knees knock one against another. Then their conscience
stares, and roars, and tears, and arraigns them. O! none can
imagine what fearful plights a wicked man is in at times!-(Bunyan's
Desires of the Righteous, vol. 1, p. 746).

[267] On the Delectable Mountains, the pilgrims had a sight of the
Celestial City. No matter if it were but a glimpse; still they saw
it, they really saw it, and the remembrance of that sight never
left them. There it was in glory! Their hands trembled, their eyes
were dim with tears, but still that vision was not to be mistaken.
There, through the rifted clouds, for a moment, the gates of pearl
were shining, the jasper walls, the endless domes, the jeweled
battlements! The splendour of the city seemed to pour, like a
river of light, down upon the spot where they were standing--(Cheever).

[268] See how we are surrounded with different enemies! No sooner
have they escaped the self-righteous flatterer, but they meet with
the openly profane and licentious mocker-aye, and he set out, and
went far too; yea, further than they. But, behold, he has turned
his back upon all; and though he had been 20 years a seeker, yet
now he proves, that he has neither faith nor hope, but ridicules
all as delusion. Awful to think of! O what a special mercy to be
kept believing and persevering, and not regarding the ridicule of
apostates!-(Mason).

[269] "To round"; to be open, sincere, candid. "Maister Bland
answered flatly and roundly"-(Fox's Book of Martyrs).

[270] Upon the declaration for liberty of conscience, the church
for a season was free from persecution. It was like enchanted ground;
and some, who had been watchful in the storm, became careless and
sleepy in this short deceitful calm-(ED).

[271] Ah, these short naps for pilgrims! The sleep of death, in
the enchanted air of this world, usually begins with one of these
short naps-(Cheever).

[272] The Enchanted Ground may represent worldly prosperity;
agreeable dispensations succeeding long-continued difficulties.
This powerfully tends to produce a lethargic frame of mind; the
man attends to religious duties more from habit, than from delight
in the service of God. No situation requires so much watchfulness.
Other experiences resemble storms, which keep a man awake; this
is a treacherous calm, which lulls him to sleep-(Scott).

[273] O Christian, beware of sleeping on this enchanted ground!
When all things go easy, smooth, and well, we are prone to grow
drowsy in soul. How many are the calls in the Word against spiritual
slumber! and yet how many professors, through the enchanting
air of this world, are fallen into the deep sleep of formality!
Be warned by them to cry to thy Lord to keep thee awake to
righteousness, and vigorous in the ways of thy Lord-(Mason).

[274] Here you see, as our Lord says, "It is the Spirit who
quickeneth, the flesh profiteth nothing" (John 6:63). Our carnal
nature is so far from profiting in the work of conversion to
Christ, that it is at enmity against Him, and opposes the Spirit's
work in showing us our want of Him, and bringing us to Him. Man's
nature and God's grace are two direct opposites. Nature opposes,
but grace subdues nature, and brings it to submission and subjection.
Are we truly convinced of sin, and converted to Christ? This is
a certain and sure evidence of it-we shall say from our hearts,
Not unto us, nor unto any yieldings and compliances of our nature,
free-will, and power, but unto Thy name, O Lord, be all the glory.
For it is by Thy free, sovereign, efficacious grace, we are what
we are. Hence, see the ignorance, folly, and pride of those who
exalt free-will, and nature's power, &c. Verily they do not know
themselves, even as they are known-(Mason).

[275] Not the evil of sin in the sight of God, but the remorse
and fear of wrath, with which the convinced sinner is oppressed,
and from which he, at times, seeks relief by means which exceedingly
increase his actual guilt. Nothing but a free pardon, by faith
in the atoning sacrifice of Christ, can take away guilt; but the
uneasiness of a man's conscience may be for a time removed by
various expedients-(Scott).

[276] In modern editions, this has been altered to "sin enough in
one day." But in any period of time, selecting that duty in the
discharge of which we have felt the most pure, there has been
a mixture of sin. "For there is not a day, nor a duty; not a day
that thou livest, nor a duty that thou dost, but will need that
mercy should come after to take away thy iniquity"-(Bunyan's
Saints' Privilege, vol. 1, p. 679). These are solemn and humbling
reflections-(ED).

[277] Thus, you see, in conversion, the Lord does not act upon
us as though we were mere machines. No, we have understanding; He
enlightens it. Then we come to a sound mind; we think right, and
reason justly. We have wills; what the understanding judges best,
the will approves, and then the affections follow after; and thus
we choose Christ for our Saviour, and glory only in His righteousness
and salvation. When the heavenly light of truth makes manifest
what we are, and the danger we are in, then we rationally flee
from the wrath to come, to Christ the refuge set before us-(Mason).

[278] Pray mind this. The grand object of a sensible sinner is
righteousness. He has it not in himself; this he knows. Where
is it to be found? In Christ only. This is a revealed truth; and
without faith in this, every sinner must be lost. Consider, it
is at the peril of your soul that you reject the righteousness of
Christ; and do not believe that God imputeth it without works for
the justification of the ungodly. O ye stout-hearted, self-righteous
sinners, ye who are far from righteousness, know this and
tremble!-(Mason).

[279] The true nature of faith is to believe and rest upon the Word
of truth, and wait for the promised comfort. That faith which is
the gift of God leads the soul to wait upon and cry to God, and
not to rest till it has some blessed testimony from God of interest
in the love and favour of God in Christ Jesus. But O how many
professors rest short of this!-(Mason).

[280] As I thought my case most sad and fearful, these words did
with great power suddenly break in upon me, "My grace is sufficient
for thee," three times together. O! methought every word was
a mighty word for me; as My, and grace, and sufficient, and for
thee; they were then, and sometimes are still, far bigger than
others be-(Grace Abounding, No. 206).