Gua Shen - "Meng Xi Bi Tan, Vol. 11 16 [1031 1095 A.D.]"

The Marquess of Dufferin (Lord Dufferin) - "Letters From High Latitudes"

E. P. Roe - "Nature's Serial Story"

Azel Ames - "The Mayflower and Her Log, v4"

New Philadelphia Book Publisher Highlights Local Talent
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PHILADELPHIA, Pa. -- The Philadelphia literary world will celebrate the launch of two new players today, April 10th: Kay Square Press, a new publishing company focused on Philadelphia-area artists, their stories, and their art; and Kay Square's first release, 'With the Rich and Mighty: Emlen Etting of Philadelphia' (ISBN: 978-0-9815129-0-7), a critical biography by Kenneth C. Kaleta.

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Books: The Works of John Bunyan Volume 3

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




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

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

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

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

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

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

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

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






FOOTNOTES:


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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