John Burroughs - "The Writings of John Burroughs"

G. A. Henty - "On the Pampas"

Hon. Geo. W. Peck - "Peck's Bad Boy With the Cowboys"

Henri Barbusse - "Under Fire"

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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




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

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

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


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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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