THIS valuable treatise was first published in a pocket volume in 1684, and has only been reprinted in Whitfield's edition of Bunyan's works, 2 vols. folio, 1767.
No man could have been better qualified to give advice to sufferers for righteousness' sake, than John Bunyan: and this work is exclusively devoted to that object. Shut up in a noisome jail, under the iron hand of persecution, for nearly thirteen years, in the constant fear of being hanged as a malefactor, for refusing conformity to the national liturgy, he well knew what sufferings were, and equally well did he know the sources of consolation. It was wisely ordered by Divine Providence, that before the king pardoned him, he had a legal return under the hand and seal of the sheriff of Bedfordshire, certifying the reasons of this frightful imprisonment. This is entered in the minutes of the Privy Council on the 8th and 15th of May, 1672; and it proves that he was thus cruelly punished for "being at conventicles for nonconformity" and for no other cause. In this "Advice" we find his opinion on the origin of persecution—the instruments—the motives—its cruelty—with cautions, counsels, and support to the persecuted. He considers persecution a strange anomaly,—"The reason is that Christianity is a harmless thing—that be it never so openly professed it hurts no man." Simple-hearted, honest John, thou dreamest. What wouldest thou have thought of a system by which all would have been taught to tag their laces and mend their own pots and kettles? What would have become of thy trade as a brazier? Christianity teaches all mankind not to trust in those empirics who profess to cure souls for Peter's pence, tithes, mortuaries, and profits; but to go by themselves to the Great Physician, and he will pour in his wine and oil, his infallible remedies for a sin-sick soul, without money and without price. To Bunyan this was not only harmless to others, but the most boundless mercy that God could bestow upon man. What could be more destructive to the hierarchy of popes, cardinals, and papal nuncios of the Latin, with the patriarchs, archimandrites, and papas of the Greek churches? A system by which all their services are dispensed with, and priestly and prelatic pride is leveled with the dust. Can we wonder that those who preached the holy, humbling, self-denying doctrines of the cross, were persecuted to the death? Bunyan's opinion is, that Satan is the author of persecution, by which he intended to root out Christianity. The whirlwind and the tempest drives away those who are not rooted and grounded in the faith, some of whom may have stood like stately cedars until the trying time of trial came. But the humble Christian in such a season takes deeper root—a stronger grasp. Faith, his anchor, is sure and steadfast; it enters eternity and heaven, where Satan can find no entrance to disturb its hold. In persecution, men are but the devil's tools, and little think that they are doing his drudgery.
The man of God declares the truth in plain terms, "No one is a Christian except he is born of God by the anointing of the Holy One." Carnal men cannot endure this; and then "the game begins," how such troublesome fellows may be put out of the way, and their families be robbed of their possessions to enrich the persecutors. "The holy places, vestures, gestures—the shows and outward greatness of false religion, are in danger." Their sumptuous ceremonies, glorious ornaments, new-fashioned carriages,1 "will fall before the simplicity and majesty of truth." The Christian falls out with sin at home, and then with sinful ceremonies in divine worship. With him all that is not prescribed in the word of God is forbidden. Sentiments like these are a blow at the root of superstition with all its fraudful emoluments. Hence the storms of persecution which fall on the faithful followers of Christ. Antichrist declares the excellency of human inventions to supply what he considers defects in God's system.
Such is the mad folly of the human heart! Dust and ashes find fault with a system which is the perfection of wisdom, mercy, and love. And such their infatuation, that "none must be suffered to live and breathe that refuseth conformity thereto." Mr. Bunyan's cautions and counsels are full of peace—"submission to the powers that be." Pray for the persecutor—return good for his evil. He is in the hand of God, who will soon level him with the dust, and call his soul to solemn judgment. Although the sufferer's cause is good, do not run yourself into trouble—Christ withdrew himself—Paul escaped by being lowered down the city wall in a basket. If they persecute you in one city, flee to another. "A minister can quickly pack up and carry his religion with him, and offer what he knows of his God to another people." God is the support of his persecuted ones. "His power in holding up some, his wrath in leaving of others; his making of shrubs to stand, and his suffering of cedars to fall; his infatuating of the counsels of men, and his making of the devil to outwit himself; his giving of his presence to his people, and his leaving of his foes in the dark; his discovering the uprightness of the hearts of his sanctified ones, and laying open the hypocrisy of others, is a working of spiritual wonders in the day of his wrath, and of the whirlwind and storm." "Alas! we have need of these bitter pills at which we so much winch and shuck. The physician has us in hand. May God by these try and judge us as he judges his saints, that we may not be condemned with the world." Such were the feelings of John Bunyan after his long sufferings; they are the fruits of a sanctified mind. Reader, great are our mercies—the arm of the persecutor is paralysed by the extension of the knowledge of Christ. Still we have to pass through taunts and revilings, and sometimes the loss of goods; but we are saved from those awful trials through which our pilgrim forefathers passed. May our mercies be sanctified, and may grace be bestowed upon us in rich abundance, to enable us to pity and forgive those sects who, in a bye-gone age, were the tools of Satan, and whose habitations were full of cruelty.—GEO. OFFOR.
TO THE CHRISTIAN READER. BELOVED, I thought it convenient, since many at this day are exposed to sufferings, to give my advice touching that to thee. Namely, that thou wouldest take heed to thyself, and keep thy soul diligently, and not suffer thyself to be entangled in those snares that God hath suffered to be laid in the world for some. Beware of "men" in the counsel of Christ "for they will deliver you up" (Matt 10:17). Keep thou therefore within the bounds of uprightness and integrity towards both God and man: for that will fortify, that will preserve thee, if not from, yet under the rage of men, in a comfortable and quiet frame of heart. Wherefore do that, and that only, that will justify thy innocency, and that will help thee, not with forced speech, but with good conscience, when oppressed, to make thy appeals to God, and to the consciences of all men.
This is the advice that, I thank God, I have taken myself: for I find that there is nothing, next to God and his grace by Christ, that can stand one in such stead, as will a good and harmless conscience.2
I hope I can say that God has made me a Christian: and a Christian must be a harmless man, and to that end, must embrace nothing but harmless principles. A Christian's business, as a Christian, is to believe in Jesus Christ, and in God the Father by him; and to seek the good of all about him, according as his place, state and capacity in this world will admit, not meddling with other men's matters, but ever following that which is good. A Christian is a child of the kingdom of God, and that kingdom, take it as it begins in grace, or as it is perfected in glory, is not of this world but of that which is to come: and though men of old, as some may now, be afraid of that kingdom: yet that kingdom will hurt no man, neither with its principles, nor by itself. To instance somewhat, Faith in Christ: what harm can that do? A life regulated by a moral law, what hurt is in that? Rejoicing in spirit for the hope of the life to come by Christ, who will that harm? Nor is the instituted worship of our Lord of any evil tendency, Christianity teaches us also to do our enemies good, to "Bless them that hate us, and to pray for them that despitefully use us and persecute us," and what evil can be in that? This is the sum of the Christian religion, as by the word may be plainly made appear: wherefore I counsel thee to keep close to these things, and touch with nothing that jostleth therewith.
Nor do thou marvel, thou living thus, if some should be so foolish as to seek thy hurt, and to afflict thee, because thy works are good (1 John 3:12,13). For there is need that thou shouldest at sometimes be in manifold temptations, thy good and innocent life notwithstanding (1 Peter 1:6). For, to omit other things, there are some of the graces of God that are in thee, that as to some of their acts, cannot shew themselves, nor their excellency, nor their power, nor what they can do: but as thou art in a suffering state. Faith and patience, in persecution, has that to do, that to shew, and that to perform, that cannot be done, shewed, nor performed any where else but there. There is also a patience of hope; a rejoicing in hope, when we are in tribulation, that is, over and above that which we have when we are at ease and quiet. That also that all graces can endure, and triumph over, shall not be known, but when, and as we are in a state of affliction. Now these acts of our graces are of that worth and esteem with God, also he so much delighteth in them: that occasion through his righteous judgment, must be ministered for them to shew their beauty, and what bravery 3 there is in them.
It is also to be considered that those acts of our graces, that cannot be put forth, or shew themselves in their splendour, but when we Christianly suffer, will yield such fruit to those whose trials call them to exercise, that will, in the day of God, abound to their comfort, and tend to their perfection in glory (1 Peter 1:7; 2 Cor 4:17).
Why then should we think that our innocent lives will exempt us from sufferings, or that troubles shall do us such harm? For verily it is for our present and future good that our God doth send them upon us. I count therefore, that such things are necessary for the health of our souls, as bodily4 pains and labour are for [the health of] the body. People that live high, and in idleness, bring diseases upon the body: and they that live in all fullness of gospel-ordinances, and are not exercised with trials, grow gross, are diseased and full of bad humours in their souls. And though this may to some seem strange: yet our day has given us such an experimental proof of the truth thereof, as has not been known for some ages past.
Alas! we have need of those bitter pills, at which we so winch and shuck:5 and it will be well if at last we be purged as we should thereby. I am sure we are but little the better as yet, though the physician has had us so long in hand. Some bad humours may possibly ere long be driven out: but at present the disease is so high, that it makes some professors fear more a consumption will be made in their purses by these doses, than they desire to be made better in their souls thereby. I see that I still have need of these trials; and if God will by these judge me as he judges his saints, that I may not be condemned with the world, I will cry, Grace, grace for ever. The consideration also that we have deserved these things, much6 silences me as to what may yet happen unto me. I say, to think that we have deserved them of God, though against men we have done nothing, makes me lay my hand upon my mouth, and causes me to hold my tongue. Shall we deserve correction? And be angry because we have it! Or shall it come to save us? and shall we be offended with the hand that brings it! Our sickness is so great that our enemies take notice of it; let them know too that we also take our purges patiently. We are willing to pay for those potions that are given us for the health of our body, how sick soever they make us: and if God will have us pay too for that which is to better our souls, why should we grudge thereat? Those that bring us these medicines have little enough for their pains: for my part, I profess, I would not for a great deal, be bound, for their wages, to do their work. True, physicians are for the most part chargeable, and the niggards are too loth to part with their money to them: but when necessity says they must either take physic, or die: of two evils they desire to choose the least. Why, affliction is better than sin, and if God sends the one to cleanse us from the other, let us thank him, and be also content to pay the messenger.
And thou that art so loth to pay for thy sinning, and for the means that puts thee upon that exercise of thy graces, as will be for thy good hereafter: take heed of tempting of God lest he doubleth this potion unto thee. The child, by eating of raw fruit, stands in need of physic, but the child of a childish humour refuseth to take the potion, what follows but a doubling of the affliction, to wit, frowns, chides, and further threatenings and a forcing of the bitter pills upon him. But let me, to persuade thee to lie down and take thy potion, tell thee, it is of absolute necessity, to wit, for thy spiritual and internal health. For, First, Is it better that thou receive judgment in this world, or that thou stay for it to be condemned with the ungodly in the next? Second, Is it better that thou shouldest, as to some acts of thy graces, be foreign, and a stranger, and consequently that thou shouldest lose that far more exceeding, and eternal weight of glory that is prepared as the reward thereof? or that thou shouldest receive it at the hand of God, when the day shall come that every man shall have praise of him for their doings? Third, And I say again, since chastisements are a sign of sonship, a token of love: and the contrary a sign of bastardy, and a token of hatred (Heb 12:6-8; Hosea 4:14). Is it not better that we bear those tokens and marks in our flesh that bespeak us to belong to Christ, than those that declare us to be none of his? For my part, God help me to choose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season: and God of his mercy prepare me for his will. I am not for running myself into sufferings, but if godliness will expose me to them, the Lord God make me more godly still: for I believe there is a world to come. But, Christian reader, I would not detain thee from a sight of those sheets in thy hand: only let me beg of thee, that thou wilt not be offended either with God, or men, if the cross is laid heavy upon thee. Not with God, for he doth nothing without a cause, nor with men, for they are the hand of God: and will they, nill they; 7 they are the servants of God to thee for good (Psa 17:14; Jer 24:5). Take therefore what comes to thee from God by them, thankfully. If the messenger that brings it is glad that it is in his power to do thee hurt, and to afflict thee; if he skips for joy at thy calamity: be sorry for him; pity him, and pray to thy Father for him: he is ignorant and understandeth not the judgment of thy God, yea he sheweth by this his behavior, that though he, as God's ordinance, serveth thee by afflicting of thee: yet means he nothing less than to destroy thee: by the which also he prognosticates before thee that he is working out his own damnation by doing of thee good. Lay therefore the woeful state of such to heart, and render him that which is good for his evil; and love for his hatred to thee; then shalt thou shew that thou art acted by a spirit of holiness, and art like thy heavenly Father. And be it so, that thy pity and prayers can do such an one no good, yet they must light some where, or return again, as ships come loaden from the Indies, full of blessings into thine own bosom.
And besides all this, is there nothing in dark providences, for the sake of the sight and observation of which, such a day may be rendered lovely, when it is upon us? Is there nothing of God, of his wisdom and power and goodness to be seen in thunder, and lightning, in hailstones? in storms? and darkness and tempests? Why then is it said, he "hath his way in the whirlwind and in the storm" (Nahum 1:3). And why have God's servants of old made such notes, and observed from them such excellent and wonderful things. There is that of God to be seen in such a day as cannot be seen in another. His power in holding up some, his wrath in leaving of others; his making of shrubs to stand, and his suffering of cedars to fall; his infatuating of the counsels of men, and his making of the devil to outwit himself; his giving of his presence to his people, and his leaving of his foes in the dark; his discovering the uprightness of the hearts of his sanctified ones, and laying open the hypocrisy of others, is a working of spiritual wonders in the day of his wrath, and of the whirlwind and storm. These days! these days are the days that do most aptly give an occasion to Christians, of any, to take the exactest measures and scantlings of ourselves. We are apt to overshoot, in days that are calm, and to think ourselves far higher, and more strong than we find we be, when the trying day is upon us. The mouth of Gaal and the boasts of Peter were great and high before the trial came, but when that came, they found themselves to fall far short of the courage they thought they had (Judg 9:38). We also, before the temptation comes, think we can walk upon the sea, but when the winds blow, we feel ourselves begin to sink. Hence such a time is rightly said to be a time to try us, or to find out what we are, and is there no good in this? Is it not this that rightly rectifies our judgment about ourselves, that makes us to know ourselves, that tends to cut off those superfluous sprigs of pride and self-conceitedness, wherewith we are subject to be overcome? Is not such a day, the day that bends us, humbleth us, and that makes us bow before God, for our faults committed in our prosperity? and yet doth it yield no good unto us? we cold not live without such turnings of the hand of God upon us. We should be overgrown with flesh, if we had not our seasonable winters. It is said that in some countries trees will grow, but will bear no fruit, because there is no winter there. The Lord bless all seasons to his people, and help them rightly to behave themselves, under all the times that go over them. Farewell. I am thine to serve thee in the gospel, JOHN BUNYAN.
ADVICE TO SUFFERERS.
"WHEREFORE LET THEM THAT SUFFER ACCORDING TO THE WILL OF GOD, COMMIT THE KEEPING OF THEIR SOULS TO HIM IN WELL DOING, AS UNTO A FAITHFUL CREATOR"—1 PETER 4:19.
This epistle was written to saints in affliction, specially those of the circumcision, for whom this Peter was an apostle. And it was written to them to counsel, and comfort them in their affliction. To counsel them as to the cause, for which they were in afflictions, and as to the right management of themselves, and their cause, under their affliction. To comfort them also both with respect to their present help from God, and also with reference to the reward that (they faithfully continuing to the end) should of God be bestowed upon them: all which we shall have occasion, more distinctly, to handle in this following discourse. The text is a conclusion, drawn from the counsel and comfort which the apostle had afore given them in their suffering state. As who should say, my brethren, as you are now afflicted, so sufferings are needful for you, and therefore profitable and advantageous: wherefore be content to bear them. And that you may indeed bear them with such Christian contentedness, and patience as becomes you; commit the keeping of your souls to your God as unto a faithful Creator. "Let them that suffer according to the will of God, commit the keeping of their souls to him [in well doing,] as unto a faithful Creator."
In this conclusion, therefore, we have three things very fit for sufferers to concern themselves with. FIRST, A direction to a duty of absolute necessity. SECOND, A description of the persons, who are unto this, so necessary a duty, directed. THIRD, An insinuation of the good effect that will certainly follow to those that after a due manner shall take this blessed advice.
The duty so absolutely necessary is, that sufferers "commit the keeping of their souls to God." The sufferers here intended, are those "that suffer according to the will of God." The good insinuated, that will be the effect of our true doing of this, is, we shall find God "a faithful Creator." [FIRST—THE DUTY TO WHICH SUFFERERS ARE DIRECTED.] We will first begin with the duty, that sufferers are here directed to, namely, the committing of their souls to God. "Let them—commit the keeping of their souls to him, in well doing."
And I find two things in it that first call for explaining before I proceed. 1. What we must here understand by "the soul." 2. What by "committing" the soul to God.
1. For the first: "The soul," here, is to be taken for that most excellent part of man, that dwelleth in the body; that immortal, spiritual substance, that is, and will be capable of life, and motion, of sense and reason; yea, that will abide a rational being, when the body is returned to the dust as it was. This is that great thing, that our Lord Jesus intends, when he bids his disciples in a day of trial, fear him that can destroy both body and soul in hell (Luke 12:5). That great thing, I say, that he there cautions them to take care of. According to Peter here, "Let them commit the keeping of their soul to him in well doing."
2. Now to "commit" this soul to God, is to carry it to him, to lift it to him, upon my bended knees, and to pray him for the Lord Jesus Christ's sake, to take it into his holy care, and to let it be under his keeping. Also, that he will please to deliver it from all those snares that are laid for it, betwixt this and the next world, and that he will see that it be forthcoming, safe and sound, at the great and terrible judgment, notwithstanding so many have engaged themselves against it. Thus David committed his soul to God, when he said "Arise, O Lord, disappoint him, cast him down: deliver my soul, O Lord, from the wicked, which is thy sword" (Psa 17:13). And again, "Be pleased, O Lord, to deliver me: O Lord, make hast to help me. Let them be ashamed and confounded together that seek after my soul to destroy it" (Psa 40:13,14).
Thus, I have shewed you what the soul is, and what it is to commit the soul to God. This then is the duty that the apostle here exhorteth the sufferers to, namely, to carry their soul to God, and leave it with him while they engage for his name in the world. Now from the apostle's exhortation to this great duty, I will draw these following conclusions.
Conclusion First, That when persecution is raised against a people, there is a design laid for the ruin of those people's souls. This, I say, doth naturally follow from the exhortation. Why else, need they to commit the keeping of their souls to God. For by this word, "Unto God to keep them," is suggested; there is that would destroy them, and that therefore persecution is raised against them. I am not so uncharitable, as to think, that persecuting men design this. 8But I verily believe that the devil doth design this, when he stirs them up to so sorry a work. In times of trial, says Peter, "your adversary the devil walketh about as a roaring lion, seeking whom he may devour" (1 Peter 5:8).
Alas! men in their acts of this nature, have designs that are lower, and of a more inferior rank. Some of them look no higher than revenge upon the carcass; than the spoiling of their neighbour of his estate, liberty, or life; than the greatening of themselves in this world, by the ruins of those that they have power to spoil. Their "possessors slay them, and hold themselves not guilty: and they that sell them say, Blessed be the Lord, for I am rich" (Zech 11:5).
Ay! But Satan will not be put off thus: it is not a bag of money, or the punishing of the carcass of such a people, that will please or satisfy him. It is the soul that he aims at; the ruin of the precious soul that he hath bent himself to bring to pass. It is this therefore that Peter here hath his heart concerned with. As, who should say, My brethren, are you troubled and persecuted for your faith? look to it, the hand of Satan is in this thing, and whatever men drive at by doing as they do, the devil designs no less than the damnation of your souls. Ware hawk, saith the falconer, when the dogs are coming near her: especially if she be too much minding of her belly, and too forgetful of what the nature of the dog is. Beware Christian, take heed Christian; the devil is desirous to have thee. And who could better give this exhortation than could Peter himself. Who for not taking heed as to this very thing, had like by the devil to have been swallowed up alive: as is manifest to them that heedfully read, and consider how far he was gone, when that persecution was raised against his Master (Luke 22). When a tyrant goes to dispossess a neighbouring prince of what is lawfully his own: the men that he employeth at arms to overcome, and get the land, they fight for half-crowns, and the like, and are content with their wages: But the tyrant is for the kingdom, nothing will serve him but the kingdom.9 This is the case: Men when they persecute, are for the stuff, but the devil is for the soul, nor will any thing less than that satisfy him. Let him then that is a sufferer "commit the keeping of his soul to God:" lest stuff, and soul, and all be lost at once.
Conclusion Second, A second conclusion that followeth upon these words, is this: That sufferers, if they have not a care, may be too negligent as to the securing of their souls with God, even when persecution is upon them. For these words, as they are an instruction, so they are an awakening instruction; they call as to people in danger; as to people, not so aware of the danger; or as unto a people that forget, too much, that their souls, and the ruin of them, are sought after by Satan, when trouble attends them for the gospel sake. As, who should say, when troubles are upon you for the gospel's sake, then take heed that you forget not to commit your souls to the keeping of God. We are naturally apt with that good man Gideon, to be threshing out our wheat, that we may hide it from the Midianites (Judg 6:11). But we are not so naturally apt to be busying ourselves to secure our souls with God. The reason is, for that we are more flesh than spirit, and because the voice of the world makes a bigger sound in our carnal mind, than the word of God doth. Wherefore Peter, here, calls upon us as upon men of forgetful minds, saying, Let them that suffer according to the will of God, have a care of their souls, and take heed, that the fears of the loss of a little of this world, do not make them forget the fear of the losing of their souls. That sufferers are subject to this, may appear by the stir and bustle that at such a time they make to lock all up safe that the hand of man can reach,10 while they are cold, chill, remiss, and too indifferent about the committing of their soul to God to keep it. This is seen also, in that many, in a time of trouble for their profession, will study more to deceive themselves by a change of notions, by labouring to persuade their consciences to admit them to walk more at large, by hearkening to opinions that please and gratify the flesh, by adhering to bad examples, and taking evil counsels, than they will to make straight steps for their feet: and to commit the keeping of their souls to God. What shall I say, have there not been many, that so long as peace has lasted, have been great swaggerers for religion, who yet so soon as the sun has waxed warm, have flagged, have been discontented, offended, and turned away from him that speaketh from heaven? All which is because men are naturally apt to be more concerned for their goods, carnal peace, and a temporal life, than they are about securing of their souls with God. Wherefore I say, these words are spoken to awaken us to the consideration of soul-concerns, and how that should be safely lodged under the care, protection, and mercy of God, by our committing of it to him, for that purpose, by Jesus Christ our Lord.
Conclusion Third, Another conclusion that followeth upon this exhortation, is this: That persecution doth, sometimes, so hotly follow God's people, as to leave them nothing but a soul to care for. They have had no house, no land, no money, no goods, no life, no liberty, left them to care for. ALL IS GONE BUT THE SOUL. Goods have been confiscated, liberty has been in irons, the life condemned, the neck in a halter, or the body in the fire. So then all, to such, has been gone, and they have had nothing left them to care for, but their soul. "Let them commit the keeping of their soul to God." This conclusion, I say, doth naturally flow from the words. For that the apostle here doth make mention only of the soul, as of that which is left, as of that which yet remains to the sufferer of all that ever he had. Thus they served Christ; they left him nothing but his soul to care for. Thus they served Stephen; they left him nothing but his soul to care for, and they both cared for that, "Father, into thy hands I commend my spirit," said Jesus (Luke 23:46). And, "Lord Jesus, receive my spirit," said Stephen (Acts 7:59). As for all other things, they were gone. They parted the very clothes of Christ among themselves before his face, even while he did hang pouring out his life before them, upon the tree. "They parted my garments among them," said he, "and upon my vesture did they cast lots" (Matt 27:35; Mark 15:24; John 19:24). This also has oftentimes been the condition of later Christians, all has been gone, they have been stripped of all, nothing has been left them but "soul" to care for. Job said that he had escaped with the skin of his teeth; and that is but a little: but he doth not escape with so much, that loses all that he has, life and all, we now except the soul. But,
Conclusion Fourth, Another thing that followeth from the words is this; namely, That when the devil and wicked men have done what they could, in their persecuting of the godly; they have yet had their souls at their own dispose. 11 They have not been able to rob them of their souls, they are not able to hurt their souls. The soul is not in their power to touch, without the leave of God, and of him whose soul it is. "And fear not them," saith Christ, "which kill the body, but are not able to kill the soul" (Matt 10:28). This, I say, lies clear also in the text; for the exhortation supposes, that whatever the sufferers, there made mention of, had lost, they had yet their souls at their own dispose. Let them that suffer, even to the loss of goods, liberty, or life, "commit the keeping of their souls to God." As, who should say, though the enemy hath reached them to their all, and stripped them of their all, yet I know, that their soul is not among that all: For their soul is yet free from them, at liberty, and may be disposed of, even as the sufferer will. Wherefore, let him commit the keeping of his soul to God, lest he also through his negligence or carelessness be also spoiled of that. The sufferer, therefore, hath his soul at his own dispose, he may give that away to God Almighty, in spite of all that the devil and the world can do. He may, indeed, see men parting his land, his household stuff, yea, his very raiment among themselves, but they cannot so dispose of his soul.12 They "have no more that they can do" (Luke 12:4).
Conclusion Fifth, Another conclusion that followeth from these words is this, That a man, when he is a sufferer, is not able to secure his own soul from the hand of hell by any other means, but by the committing of the keeping thereof to God. Do you suffer? Are you in affliction for your profession? Then keep not your soul in your own hand, for fear of losing that with the rest. For no man "can keep alive his own soul" (Psa 22:29). No, not in the greatest calm; no, not when the lion is asleep: how then should he do it at such a time, when the horrible blast of the terrible ones shall beat against his wall. The consideration of this was that that made holy Paul, who was a man upon whom persecution continually attended, commit his soul to God (Acts 20:22-24; 2 Tim 1:12). God, as I shall shew you by and by, is he, and he alone that is able to keep the soul, and deliver it from danger. Man is naturally a self-deceiver, and therefore is not to be trusted, any farther than as the watchful eye of God is over him. But as to his soul, he is not to be trusted with that at all, that must be wholly committed to God, left altogether with him; laid at his feet, and he also must take the charge thereof, or else it is gone, will be lost, and will perish for ever and ever. Wherefore it is a dangerous thing for a man that is a sufferer, to be a senseless man, as to the danger that his soul is in, and a prayerless man, as to the committing of the keeping of it to God. For he that is such, has yet his soul, and the keeping thereof, in his own deceitful hand. And so has he also that stays himself upon his friends, upon his knowledge, the promise of men, or the mercy of his enemies, or that has set in his mind a bound to himself, how far he will venture for religion, and where he will stop. This is the man that makes not God his trust, and that therefore will surely fall in the day of his temptation. Satan, who now hunteth for the precious soul to destroy it, has power, as well as policy, beyond what man can think. He has power to blind, harden, and to make insensible, the heart. He also can make truth in the eyes of the suffering man, a poor, little, and insignificant thing. Judas had not committed the keeping of his soul to God, but abode in himself, and was left in his tabernacle: and you by and by see what a worthy price he set upon himself, his Christ, and heaven, and all. All to him was not now worth thirty pieces of silver.
And as he can make truth in thy esteem to be little, so he can make sufferings great, and ten times more terrible, than he that hath committed the keeping of his soul to God shall ever find them. A jail shall look as black as hell, and the loss of a few stools and chairs, as bad as the loss of so many bags of gold. 13 Death for the Saviour of the world, shall seem to be a thing both unreasonable and intolerable. Such will choose to run the hazard of the loss of a thousand souls, in the way of the world, rather than the loss of one poor, sorry, transitory life for the holy Word of God. But the reason, as I said, is, they have not committed the keeping of their soul to God. For he that indeed has committed the keeping of his soul to that great one, has shaken his hands of all things here. Has bid adieu to the world, to friends, and life: and waiteth upon God in a way of close keeping to his truth, and walking in his ways, having counted the cost, and been persuaded to take what cup God shall suffer the world to give him for so doing.
Conclusion Sixth, Another conclusion that followeth from these words, is, That God is very willing to take the charge and care of the soul (that is committed unto him) of them that suffer for his sake in the world. If this were not true, the exhortation would not answer the end. What is intended by, "Let him commit the keeping of his soul to God," but that the sufferer should indeed leave that great care with him; but if God be not willing to be concerned with such a charge, what bottom14 is there for the exhortation? But the exhortation has this for its bottom, therefore God is willing to take the charge and care of the soul of him that suffereth for his name in this world. "The Lord redeemeth the soul of his servants: and none of them that trust in him shall be desolate" (Psa 34:22; 1 Sam 25:28,29). None, not one that committeth his soul to God's keeping in a way of well doing, but shall find him willing to be concerned therewith. Ay, this, saith the sufferer, if I could believe this, it would rid me of all my fears. But I find myself engaged for God, for I have made a profession of his name, and cannot arrive to this belief that God is willing to take the charge and care of my soul. Wherefore I fear, that if trials come so high, as that life, as well as estate, must go, that both life, and estate, and soul, and all will be lost at once.
Well, honest heart, these are thy fears, but let them fly away, and consider the text again, "Let them that suffer according to the will of God, commit the keeping of their souls to him,—as unto a faithful Creator." These are God's words, Christ's words, and the invitation of the Holy Ghost. When, therefore, thou readest them, be persuaded that thou hearest the Father, and the Son, and the Holy Ghost, all of them jointly and severally speaking to thee and saying, Poor sinner, thou art engaged for God in the world, thou art suffering for his Word: leave thy soul with him as with one that is more willing to save it, than thou art willing he should: act faith, trust God, believe his Word, and go on in thy way of witness-bearing for him, and thou shalt find all well, and according to the desire of thy heart at last. True, Satan will make it his business to tempt thee to doubt of this, that thy way be made yet more hard and difficult to thee. For he knows that unbelief is a soul-perplexing sin, and makes that which would otherwise be light, pleasant, and easy, unutterably heavy and burdensome to the sufferer. Yea, this he doth in hope to make thee at last, to cast away thy profession, thy cause, thy faith, thy conscience, thy soul, and all. But hear what the Holy Ghost saith again: "He shall spare the poor and needy, and shall save the souls of the needy. He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight" (Psa 72:13,14). These words also are spoken for the comfort of sufferers, ver. 12. "For he shall deliver the needy when he crieth; the poor also, and him that hath no helper." Wherefore, let them that are God's sufferers, pluck up a good heart; let them not be afraid to trust God with their souls, and with their eternal concerns. Let them cast all their care upon God, for he careth for them (1 Peter 5:7).
But I am in the dark.
I answer, never stick at that. It is most bravely done, to trust God with my soul in the dark, and to resolve to serve God for nothing, rather than give out. Not to see, and yet to believe, and to be a follower of the Lamb, and yet to be at uncertainty, what we shall have at last, argues love, fear, faith, and an honest mind, and gives the greatest sign of one that hath true sincerity in his soul. It was this that made Job and Peter so famous, and the want of it that took away much of the glory of the faith of Thomas (Job 1:8-10,21; Matt 19:27; John 20:29). Wherefore believe, verily, that God is ready, willing, yea, that he looks for, and expects that thou who art a sufferer shouldest commit the keeping of thy soul to him, as unto a faithful Creator.
Conclusion Seventh. Another conclusion that followeth from these words is this, namely, That God is able, as well as willing, to secure the souls of his suffering saints, and to save them from the evil of all their trials, be they never so many, divers, or terrible. "Let him commit the keeping of his soul to God," but to what boot, if he be not able to keep it in his hand, and from the power of him that seeks the soul to destroy it? But "my Father which gave them me," saith Christ, "is greater than all; and no man is able to pluck them out of my Father's hand" (John 10:29). So then there can be no sorrow, affliction, or misery invented, by which the devil may so strongly prevail, as thereby to pluck the soul out of the hand of him who has received it, to keep it from falling, and perishing thereby. The text therefore supposeth a sufficiency of power in God to support, and a sufficiency of comfort and goodness to embolden the soul to endure for him: let Satan break out, and his instruments too, to the greatest degree of their rage and cruelty.
1. There is in God a sufficiency of power to keep them that have laid their soul at his foot to be preserved. And hence he is called the soul-keeper, the soul-preserver, (Prov 24:12) "The Lord is thy keeper: the Lord is thy shade upon thy right hand. The sun shall not smite thee by day, nor the moon by night. The Lord shall preserve thee from all evil: he shall preserve thy soul" (Psa 121:5-7). "The sun shall not smite thee": that is, persecution shall not dry and wither thee away to nothing (Matt 13:6,21). But that notwithstanding, thou shalt be kept and preserved, carried through and delivered from all evil. Let him therefore commit the keeping of his soul to him, if he is in a suffering condition, that would have it secured and found safe and sound at last. For,
(1.) Then thine own natural weakness, and timorousness shall not overcome thee.—For it shall not be too hard for God. God can make the most soft spirited man as hard as an adamant, harder than flint, yea harder than the northern steel. "Shall iron break the northern iron and the steel?" (Jer 15:12). The sword of him is [used] in vain that lays at a Christian, when he is in the way of his duty to God: if God has taken to him the charge and care of his soul, he can shoe him with brass, and make his hoofs of iron (Deut 33:25). "He can strengthen the spoiled against the strong, so that the spoiled shall come against the fortress" (Amos 5:8; Eze 13:9).
He can turn thee into another man, and make thee that which thou never wast. Timorous Peter, fearful Peter, he could make as bold as a lion. He that at one time was afraid of a sorry girl, he could make at another to stand boldly before the council (Matt 26; Acts 4:13). There is nothing too hard for God. He can say to them that are of a fearful heart, "Be strong, fear not" (Isa 35:4). He can say, Let the weak say I am strong; by such a word, by which he created the world (Zech 12:8).
(2.) Thine own natural darkness and ignorance shall not cause thee to fall; thy want of wit he can supply.—He can say to the fools, be wise; not only by way of correction, but also by way of instruction too. He "hath chosen the foolish things of the world to confound the wise;—yea, things which are despised,—and things which are not, hath God chosen to bring to nought things that are" (1 Cor 1:27,28). Wisdom and might are his: and when, and where he will work, none can at all withstand him. He can give thee the Spirit of wisdom and revelation in the knowledge of his Son (Eph 1:17). Yea, to do this, is that which he challengeth, as that which is peculiar to himself. "Who hath put wisdom in the inward parts? or who hath given understanding to the heart?" (Job 38:36). And that he will do this that he hath promised, yea, promised to do it to that degree, as to make his, that shall be thus concerned for him, to top, and overtop all men that shall them oppose. I, saith he, "will give you a mouth and wisdom, that all your adversaries shall not be able to gainsay nor resist" (Luke 21:15).
(3.) Thine own doubts and mistrusts about what he will do, and about whither thou shalt go, when thou for him hast suffered awhile, he can resolve, yea, dissolve, crush, and bring to nothing.—He can make fear flee far away: and place heavenly confidence in its room. He can bring invisible and eternal things to the eye of thy soul, and make thee see that in those things in which thine enemies shall see nothing, that thou shalt count worth the loss of ten thousand lives to enjoy. He can pull such things out of his bosom, and can put such things into thy mouth; yea, can make thee choose to be gone, though through the flames, than to stay here and die in silken sheets. Yea, he can himself come near and bring his heaven and glory to thee. The Spirit of glory and of God resteth upon them that are but reproached for the name of Christ (1 Peter 4:14). And what the Spirit of glory is, and what is his resting upon his sufferers, is quite beyond the knowledge of the world, and is but little felt by saints at peace. They be they that are engaged, and that are under the lash of Christ; they are they, I say, that have it and that understand something of it.
When Moses went up the first time into the mount to God, the people reproached him for staying with him so long, saying, "As for this Moses,—we wot not what is become of him" (Exo 32:1). Well, the next time he went up thither, and came down, the Spirit of glory was upon him; his face shone, though he wist it not, to his honour, and their amazement (Exo 34:29-35). Also while Stephen stood before the council to be accused, by suborned men, "All that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel" (Acts 6:15). Those that honour God, he will honour, yea, will put some of his glory upon them, but they shall be honoured. There is none can tell what God can do. He can make those things that in themselves are most fearful and terrible to behold, the most pleasant, delightful, and desirable things. He can make a jail more beautiful than a palace; restraint, more sweet by far than liberty. And "the reproach of Christ greater riches than the treasures in Egypt" (Heb 11:26). It is said of Christ, That "for the joy that was set before him, he endured the cross, despising the shame" (Heb 12:2). But,
2. As there is in God a sufficiency of power to uphold, so there is in him also a sufficiency of comfort and goodness to embolden us: I mean communicative comfort and goodness. Variety of, and the terribleness that attends afflictions, call, not only for the beholding of things, but also a laying hold of them by faith and feeling; now this also is with God to the making of HIS to sing in the night. Paul and Silas sang in prison, the apostles went away from the council rejoicing, when they had shamefully beaten them for their preaching in the temple (Acts 5). But whence came this but from an inward feeling by faith of the love of God, and of Christ, which passeth knowledge? Hence he says to those under afflictions, "Fear none of those things which thou shalt suffer" (Rev 2:10). There are things to be suffered, as well as places to suffer in; and there are things to be let into the soul for its emboldening, as well as things to be showed to it (Rom 5:5).
Now the things to be suffered are many, some of which are thus counted up: "They were tortured,—had cruel mockings and scourgings;—they were stoned, were sawn asunder, were slain with the sword,—were tempted;—they wandered about in sheep-skins, and goat-skins, being destitute, afflicted, tormented" (Heb 11:35-37). These are some of the things that good men of old have suffered for their profession of the name of Jesus Christ. All which they were enabled by him to bear, to bear with patience; to bear with rejoicing; "knowing in themselves that they had in heaven a better, and an enduring substance" (Heb 10:32-34). And it is upon this account that Paul doth call to mind the most dreadful of his afflictions, which he suffered for the gospel sake with rejoicing; and that he tells us that he was most glad, when he was in such infirmities. Yea, it is upon this account that he boasteth, and vaunteth it over death, life, angels, principalities, powers, things present, things to come, height, depth, and every other creature: for he knew that there was enough in that love of God, which was set on him through Christ, to preserve him, and to carry him through all (2 Cor 12:9,10; Rom 8:37-39). That God has done thus, a thousand instances might be given; and that God will still do thus, for that we have his faithful promise (Isa 43:2; 1 Cor 10:13).
To the adversaries of the church these things have also sometimes been shewed, to their amazement and confusion. God shewed to the king of Babylon that he was with the three children in the fiery furnace (Dan 3:24). God shewed to the king of Babylon again, that he would be where HIS were, though in the lion's den (6:24).
Also, in later days, whoso reads Mr. Fox's Acts and Monuments, will also find several things to confirm this for truth. God has power over all plagues, and therefore can either heighten, or moderate and lessen them at pleasure. He has power over fire, and can take away the intolerable heat thereof. This those in the Marian days could also testify, namely, Hauks and Bainham, and others, who could shout for joy, and clap their hands in the very flames for joy. God has power over hunger, and can moderate it, and cause that one meal's meat shall go as far as forty were wont to do. This is witness in Elias, when he went for his life to the mount of God, being fled from the face of Jezebel (1 Kings 19:8). And what a good night's lodging had Jacob when he fled from the face of his brother Esau: when the earth was his couch, the stone15 his pillow, the heavens his canopy, and the shades of the night his curtains16 (Gen 27:12-16).
I can do all things, said Paul, through Christ strengthening me. And again, I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake. But how can that be, since no affliction for the present seems joyous? I answer, though they be not so in themselves, yet Christ, by his presence, can make them so: for then his power rests upon us. When I am weak, saith he, then I am strong; then Christ doth in me mighty things: for my strength, saith Christ, is made perfect in weakness; in affliction, for the gospel sake.
For when my people are afflicted and suffer great distress for me, then they have my comforting, supporting, emboldening, and upholding presence to relieve them: an instance of which you have in the three children and in Daniel, made mention of before. But what, think you, did these servants of the God of Jacob feel, feel in their souls, of his power and comforting presence when they, for his name, were suffering of the rage of their enemies,—while, also, one, like the Son of God, was walking in the fire with the three; and while Daniel sat and saw that the hands of the angels were made muzzles for the lions' mouths.
I say, was it not worth being in the furnace and in the den to see such things as these? O! the grace of God, and his Spirit and power that is with them that suffer for him, if their hearts be upright with him; if they are willing to be faithful to him; if they have learned to say, here am I, whenever he calls them, and whatever he calls them to. "Wherefore," when Peter saith, "let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful Creator." He concludes, that how outrageous, furious, merciless, or cruel soever the enemy is, yet there, with him, they shall find help and succour, relief and comfort; for God is able to make such as do so, stand.
Conclusion Eighth. We will now come to touch upon that which may more immediately be called the reason of this exhortation; for, although all these things that have been mentioned before may, or might be called reasons of the point, yet there are those, in my judgment, that may be called reasons, which are yet behind. As,
1. Because, when a man has, by faith and prayer, committed the keeping of his soul to God, he has the advantage of that liberty of soul to do and suffer for God that he cannot otherwise have. He that has committed his soul to God to keep is rid of that care, and is delivered from the fear of its perishing for ever. When the Jews went to stone Stephen they laid their clothes down at a distance from the place, at a young man's feet, whose name was Saul, that they might not be a cumber or a trouble to them, as to their intended work. So we, when we go about to drive sin out of the world, in a way of suffering for God's truth against it,17 we should lay down our souls at the feet of God to care for, that we may not be cumbered with the care of them ourselves; also, that our care of God's truth may not be weakened by such sudden and strong doubts as will cause us faintingly to say, But what will become of my soul? When Paul had told his son Timothy that he had been before that lion Nero, and that he was at present delivered out of his mouth, he adds, And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom. He shall and will. Here is a man at liberty, here are no cumbersome fears. But how came the apostle by this confidence of his well-being and of his share in another world? Why, "he had committed the keeping of his soul to God," compare 2 Timothy 1:12 with 4:18. For to commit the keeping of the soul to God, if it be done in faith and prayer, it leaves, or rather brings this holy boldness and confidence into the soul.
Suppose a man in the country were necessitated to go to London, and had a great charge of money to pay in there; suppose, also, that the way thither was become exceeding dangerous because of the highwaymen that continually abide therein,—what now must this man do to go on his journey cheerfully? Why, let him pay in his money to such an one in the country as will be sure to return it for him at London safely. Why, this is the case, thou art bound for heaven, but the way thither is dangerous. It is beset everywhere with evil angels, who would rob thee of thy soul, What now? Why, if thou wouldest go cheerfully on 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: for whatever I meet with in my way thither, my soul is safe enough: the thieves, if they meet me, can not come at that; I know to whom I have committed my soul, and I am persuaded that he will keep that to my joy and everlasting comfort against the great day.18
This, therefore, is one reason why we should, that suffer for Christ, commit the keeping of our souls to God; because a doubt about the well-being of that will be a clog, a burden, and an affliction to our spirit: yea, the greatest of afflictions, whilst we are taking up our cross and bearing it after Christ. The joy of the Lord is our strength, and the fear of perishing is that which will be weakening to us in the way.
2. We should commit the keeping of our souls to God, because the final conclusion that merciless men do sometimes make with the servants of God is all on a sudden. They give no warning before they strike. We shall not need here to call you to mind about the massacres that were in Ireland, Paris, Piedmont, and other places, where the godly, in the night before they were well awake, had, some of them, their heart blood running on the ground. The savage monsters crying out, Kill, kill, from one end of a street or a place to the other. This was sudden; and he that had not committed his soul to God to keep it was surely very hard put to it now; but he that had done so was ready for such sudden work. Sometimes, indeed, the axe, and halter, or the faggot is shewed first; but sometimes, again, it is without that warning. Up, said Saul to Doeg, the Edomite, and slay the priests of the Lord (1 Sam 22:11,18,19). Here was sudden work: fall on, said Saul, and Doeg fell upon them, "and slew on that day four score and five persons that did wear a linen ephod." "Nob, also, the city of the priests, smote he with the edge of the sword, both men and women, children and sucklings," &c. Here was but a word and a blow. Thinkest thou not, who readest these lines, that all of these who had before committed their soul to God to keep were the fittest folk to die?
"And immediately the king sent an executioner, and commanded his head to be brought" (Mark 6:27). The story is concerning Herod and John the Baptist: Herod's dancing girl had begged John the Baptist's head, and nothing but his head must serve her turn; well, girl, thou shalt have it. Have it? Ay, but it will be long first. No; thou shalt have it now, just now, immediately. "And immediately he sent an executioner, and commanded his head to be brought."
Here is sudden work for sufferers; here is no intimation beforehand. The executioner comes to John; now, whether he was at dinner, or asleep, or whatever he was about, the bloody man bolts in upon him, and the first word he salutes him with is, Sir, strip, lay down your neck, for I am come to take away your head. But hold, stay; wherefore? pray, let me commit my soul to God. No, I must not stay; I am in haste: slap, says his sword, and off falls the good man's head. This is sudden work; work that stays for no man; work that must be done by and by; immediately, or it is not worth a rush. I will, said she, that thou give me, by and by, in a charger, the head of John the Baptist. Yea, she came in haste, and hastily the commandment went forth, and immediately his head was brought.
3. Unless a man commits the keeping of his soul to God, it is a question whether he can hold out and stand his ground, and wrestle with all temptations. "This is the victory,—even our faith"; and "who is he that overcometh the world, but he that believeth?" And what encouragement has a man to suffer for Christ, whose heart cannot believe, and whose soul he cannot commit to God to keep it? And our Lord Jesus intimates as much when he saith, "Be thou faithful unto death and I will give thee a crown of life." Wherefore saith he thus? but to encourage those that suffer for his truth in the world, to commit the keeping of their souls to him, and to believe that he hath taken the charge and care of them. Paul's wisdom was, that he was ready to die before his enemies were ready to kill him. "I am now ready," saith he, "to be offered and the time of my departure is at hand" (2 Tim 4:6).
This is, therefore, a thing of high concern; to wit, the committing of the soul to God to keep it. It is, I say, of concern to do it now, just now, quickly, whether thou art yet engaged or no; for it is a good preparatory to, as well as profitable in, a time of persecution: consider it, I say. The apostle Paul saith that he and his companions were bold in their God, to profess and stand to the word of God (1 Thess 2:2). But how could that be if they had the salvation of their souls to seek, and that to be sure they would have had, had they not committed the keeping of their souls to him in well-doing?
Quest. But what is committing of the soul to God?
Answ. I have, in general, briefly spoken to that already, and now, for thy further help, we will a little enlarge. Wherefore,
(1.) To commit is to deliver up to custody to be kept. Hence prisoners, when sent to the jail, are said to be committed thither. Thus Paul, "haling men and women, committing them to prison" (Acts 8:3). And thus Joseph's master committed all his prisoners to him, to his custody, to be kept there according to the law (Gen 39:22).
(2.) To commit, is not only to deliver up to custody, but to give in charge; that that which is committed be kept safe, and not suffered to be lost (Luke 16:11). Thus Paul was committed to prison, the jailor being charged to keep him safely (Acts 16:23).
(3.) To commit, is to leave the whole disposal, sometimes, of that which is committed to those to whom such thing is committed. Thus were the shields of the temple committed to the guard (1 Kings 14:27) And Jeremiah to the hands of Gedaliah (Jer 39:14).
And thus thou must commit thy soul to God and to his care and keeping. It must be delivered up to his care and put under his custody. Thou mayest also, though I would speak modestly, give him a charge to take the care of it. "Concerning my sons [and concerning my daughters] and concerning the work of my hands, command ye me" (Isa 45:11). Thou must also leave all the concerns of thy soul and of thy being an inheritor of the next world wholly to the care of God. He that doth this in the way that God has bid him is safe, though the sky should fall. "The poor committeth himself unto thee, thou art the helper of the fatherless" (Psa 10:14).
And for encouragement to do this, the Lord has bidden us, the Lord has commanded us, the Lord expecteth that we should thus do. Yea, thou art also bidden to commit thy way unto him (Psa 37:5). Thy work unto him (Prov 16:3). Thy cause unto him (Job 5:8). Thy soul to him, and he will take care of all. And if we do this, as we should, God will not only take care of us and of our souls in the general, but that our work and ways be so ordered that we may not fail in either. "I have trusted," said David, "in the Lord, therefore I shall not slide" (Psa 26:1).
Before I leave this, I will speak something of the way in which this commitment of the soul to God must be; and that is, "in a way of well-doing." Let them commit the keeping of their souls to him "in well-doing"; or, in a way of well-doing. That is, therefore, the course that a godly man should be found in, at, in, and after he hath committed his soul to God to keep. And, as the apostle says in another place, this is but a "reasonable service" (Rom 12:1). For if God be so gracious as to take care of my soul at my request, why should not I also be so gracious as to be found in a way of well-doing at his bidding? Take care, master, of me for meat and wages, and I will take care, master, that thy work shall be faithfully done. This is honest, and thus should Christians say to God: and he that heartily, in this, shall mean as he saith, shall find that God's ways shall be strength unto him.
A Christian is not to commit his soul unto God to keep, and so to grow remiss, carnal, negligent, cold, and worldly; concluding as if he had now bound God to save him, but sets himself at liberty whether he will longer serve him in trying and troublesome times or no. He must commit the keeping of his soul to him "in well-doing." He may not now relinquish God's cause, play the apostate, cast off the cross, and look for heaven notwithstanding. He that doth thus will find himself mistaken, and be made to know at last that God takes the care of no such souls. "If any man draws back," saith he, "my soul shall have no pleasure in him." Wherefore, he that committeth the keeping of his soul to God must do it in that way which God has prescribed to him, which is in a way of well-doing. Alas! alas! there is never such a word in it; it must be done in a way of "well-doing." You must think of this that would commit your souls to God in suffering and troublesome times. You must do it in well-doing.
"In well-doing," that is, in persevering in ways of godliness, both with respect to morals and also instituted worship. Thou, therefore, that wouldest have God take care of thy soul, as thou believest, so thou must do well; that is, do good to the poor, to thy neighbour, to all men, especially to the household of faith. Benjamin must have a Benjamin's mess; and all others, as thou art capable, must feel and find the fruit of thy godliness. Thou must thus serve the Lord with much humility of mind, though through many difficulties and much temptation.
Thou must also keep close to gospel worship, public and private; doing of those things that thou hast warrant for from the word, and leaving of that or those things for others that will stick to them—that have no stamp of God upon them. Thou must be found doing of all with all thy heart, and if thou sufferest for so doing, thou must bear it patiently. For what Peter saith to the women he spake to, may be applied to all believers, "whose daughters ye are," saith he, meaning Sarah's, "as long as ye do well, and are not afraid with any amazement" (1 Peter 3:6).
So then, the man that has committed his soul to God to keep has not at all disengaged himself from his duty, or took himself off from a perseverance in that good work that, under a suffering condition, he was bound to do before. No; his very committing of his soul to God to keep it has laid an engagement upon him to abide to God in that calling wherein he is called of God. To commit my soul to God, supposes my sensibleness of hazard and danger; but there is none [no danger] among men when the offence of the cross is ceased. To commit my soul to God to keep, concludes my resolution to go on in that good way of God that is so dangerous to my soul, if God taketh not the charge and care thereof. For he that saith in his heart, I will now commit my soul to God, if he knows what he says, says thus: I am for holding on in a way of bearing of my cross after Christ, though I come to the same end for so doing as he came to before me. This is committing the soul to him in well-doing. Look to yourselves, therefore, whoever you are that talk of leaving your souls with God, but do live loose, idle, profane, and wicked lives. God will not take care of such men's souls; they commit them not unto him as they should. They do but flatter him with their lips and lie unto him with their tongue, and think to deceive the Lord; but to no purpose. "He that soweth to the flesh shall of the flesh reap corruption." It is he that sows to the Spirit that shall "reap life everlasting" (Gal 6:7,8).
[SECOND—A DESCRIPTION OF THE PERSONS WHO ARE DIRECTED TO COMMIT THE KEEPING OF THEIR SOULS TO GOD.]
I shall now come to the second thing contained in the text, namely, to give you a more distinct description of the men that are thus bid to commit the keeping of their souls to God. And they are thus described: they that "suffer according to the will of God." "Let them that suffer according to the will of God commit the keeping of their souls to him in well-doing, as unto a faithful Creator."
Two things are here to be inquired into. FIRST, What the apostle here means by the will of God. SECOND, What suffering according to the will of God is.
FIRST, For the will of God, it is divers ways taken in the scriptures; as, sometimes, for electing, justifying, sanctifying acts of God; sometimes for faith, good life, and sometimes for suffering for his name (Rom 9; Eph 1:11; John 7:17; 1 John 3:23; 1 Thess 4:3; Matt 7:21). But, by will of God here we must, First, Understand HIS LAW AND TESTAMENT. Second, HIS ORDER AND DESIGNMENT.
[THE WILL OF GOD MEANS HIS LAW AND TESTAMENT.]
First, By his will I understand his law and testament. This is called the revealed will of God, or that by which he has made himself, and how he will be worshiped, known unto the children of men. Now, I, understanding these words thus, must, before I go further, make this distinction, to wit, that there is a difference to be put betwixt them that suffer for the breach and those that suffer for keeping of this law and testament; for though both of them may suffer by the will of God, yet they are not both concerned in this text. A malefactor that suffereth for his evil deeds the due punishment thereof, suffereth, as other texts declare, according to the will of God. But, I say, this text doth not concern itself with them; for both this text and this epistle is writ for the counsel and comfort of those that suffer for keeping the law and testament of God; that suffer for well-doing (1 Peter 3:13,14,17; 4:13,14).
The man then that is concerned in this advice is he that suffereth from the hands of men for keeping of the word of God; and this is he that has licence, leave, yea, a command to commit the keeping of his soul to God in well-doing, as unto a faithful Creator. We will a little enlarge upon this.
[What it is to suffer according to the will of God, or his law and testament.]
He that keepeth the word of God is such an one that has regard to both the matter and manner thereof. The matter is the truth, the doctrine contained therein; the manner is that comely, godly, humble, faithful way of doing it which becomes a man that has to do with the law and testament of God; and both these are contained in the text. For, first, here is the will of God to be done; and then, secondly, to be done according to his will. "Let them that suffer according to his will": which words, I say, take in both matter and manner of doing. So then, the man that here we have to do with, and to discourse of, is a man that, in the sense now given, suffereth. That which makes a martyr, is suffering for the word of God after a right manner; and that is, when he suffereth, not only for righteousness, but for righteousness' sake; not only for truth, but of love to truth; not only for God's word, but according to it, to wit, in that holy, humble, meek manner as the word of God requireth. A man may give his body to be burned for God's truth, and yet be none of God's martyrs (1 Cor 13:1-3). Yea, a man may suffer with a great deal of patience, and yet be none of God's martyrs (1 Peter 2:20). The one, because he wanteth that grace that should poise his heart, and make him right in the manner of doing; the other, because he wanteth that word of the Holy One that alone can make his cause good, as to matter. It is, therefore, matter and manner that makes the martyr; and it is this man that is intended in the text which is aforesaid described. So then, they that suffer for the law and testament of God in that holy and humble manner that the Word requires, they are they that, by this Word of God, are commanded to commit the keeping of their souls to God.
From this consideration, two things present themselves to our sight. 1. That a man may be a Christian, and suffer, and yet not suffer, in the sense last given, according to the will of God. 2. There have been, and may yet be a people in the world that have, and may suffer in the sense of the apostle here, according to the will of God.
[1. A Christian may suffer, but not in the sense of the apostle, according to the will of God.]
A few words to the first of these, namely, that a man may be a Christian, and suffer, and yet not suffer, in the sense of the apostle in the text, "according to the will of God." He may be a Christian and yet not suffer as a Christian. He may want the matter, or, he may want the manner, of suffering as a Christian.
This is evident from what this apostle suggests in several places of this epistle. For,
Saith he, "If ye be buffeted for your faults" (1 Peter 2:20). This supposeth that a Christian may so be; for he speaketh here to the same people, unto whom he speaketh in the text, though he putteth them not under the same circumstance, as suffering for well-doing. If ye be buffeted for your faults, for what God's word calls faults, what thank have you from God, or good men, though you take it patiently?
So again, "For it is better, if the will of God be so, that ye suffer for well-doing, than for evil-doing" (1 Peter 3:17). Here it is plainly supposed that a Christian man may suffer for evil-doing, yea, that the will of God may be, that he should suffer for evil-doing. For God, if Christians do not well, will vindicate himself by punishing of them for their doing ill. Yea, and will not count them worthy, though they be his own, to be put among the number of those that suffer for doing well.
Again, "But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men's matters" (1 Peter 4:15). These are cautions to Christians to persuade them to take heed to themselves, their tongues and their actions, that all be kept within the bounds of the Word. For it would be a foolish thing to say, that these are cautions to persuade to take heed of that, into which it is not possible one should fall. It is possible for Christians to suffer for evil-doing, and therefore let Christians beware; it is possible for Christians to be brought to public justice for their faults, and therefore let Christians beware. It is possible for Christians to suffer justly by the hand of the magistrate, and therefore let Christians beware. This also is insinuated in the text itself, and therefore let Christians beware.
The causes of this are many, some of which I shall now briefly touch upon.
(1.) Sin is in the best of men: and as long as it is so, without great watchfulness, and humble walking with God, we may be exposed to shame and suffering for it. What sin is it that a child of God is not liable to commit, excepting that which is the sin unpardonable? Nor have we a promise of being kept from any other sin, but on condition that we do watch and pray (Matt 26:41).
(2.) It is possible for a Christian to have an erroneous conscience in some things, yea, in such things as, if God by his grace prevents not, may bring us to public justice and shame. Abishai, though a good man, would have killed the king, and that of conscience to God, and love to his master (1 Sam 26:7,8). And had David delivered him up to Saul for his attempt, he had in all likelihood died as a traitor. Peter drew his sword, and would have fought therewith, a thing for which he was blamed of his Master, and bid with a threatening, to put it up again (Matt 26:52). Besides, oppression makes a wise man mad; and when a man is mad what evils will he not do? Further, The devil, who is the great enemy of the Christians, can send forth such spirits into the world as shall not only disturb men, but nations, kings, and kingdoms, in raising divisions, distractions and rebellions. And can so manage matters that the looser sort of Christians19 may be also dipped and concerned therein. In Absalom's conspiracy against his father, there were two hundred men called out of Jerusalem to follow him, "and they went in their simplicity, not knowing any thing" (2 Sam 15:11). I thank God I know of no such men, nor thing: but my judgment tells me, that if Christians may be drawn into fornication, adultery, murder, theft, blasphemy or the like, as they may; why should it be thought impossible for them to be drawn in here. Wherefore I say again, watch and pray, fear God, reverence his Word, approve of his appointments, that you may be delivered from every evil work and way. I said afore that the will of God may be, that a Christian should suffer as an evil-doer; but then it is because he keepeth not within the bounds of that, which is also called the will of God. The will of God is, that sin should be punished, though committed by the Christians; punished according to the quality of transgressions: and therefore it is that he hath ordained magistrates. Magistrates, to punish sin, though it be the sin of Christians. They are the ministers of God, revengers, to execute wrath, the wrath of God upon them that do evil (Rom 13). Wherefore, though the Christian as a Christian is the only man at liberty, as called thereunto of God; yet his liberty is limited to things that are good: he is not licensed thereby to indulge the flesh. Holiness and liberty are joined together, yea our call to liberty, is a call to holiness.20 Seek, and you shall find, that a quiet and peaceable life, in our respective places, under the government, is that which we should pray for, to wit, that we may without molestation, if it were "the will of God," spend our days in all godliness and honesty among our neighbours. See 1 Timothy 2:1-8; 1 Peter 2:13-17.
[First. Caution to Christians as Christians.]—I would improve this a little, and first, to Christians as Christians: beware the cautions, that are here presented to you, be not neglected by you. The evils are burning hot, as hot as a red hot iron. It is the greatest blemish that can be to a Christian, to suffer as an evil-doer. To say nothing of the reproach that such do bring to the name of Christ, their Lord; to his law, their rule; and to the Christian profession, which should be their glory: the guilt and shame that evil actions will load the conscience with at such a time, can hardly be stood under. The man that suffereth as an evil-doer, and yet weareth the name of a Christian, what stumbling blocks doth he lay in the way of the ignorant in a kingdom? The devil told them before, that a Christian was a mischievous man; and to suffer for evil-doing, confirms them in that belief. Consider also the difficulties that surely such must meet with in the last minutes of their life. For can it be imagined but that such an one must have combats and conflicts at the last, who carry in their consciences the guilt and condemnation that is due to their deeds, to the place which magistrates have appointed for them to receive the reward of their works at. Such an one bereaves not only his own soul of peace, and his name of credit, but himself of life, his friends of all cause of rejoicing, and casteth reproach upon religion, as he is stepping out of the world. What shall I say, Christians as Christians have other things to do than to concern themselves in evil things, or to meddle in other men's matters. Let us mind our own business, and leave the magistrate to his work, office and calling among men also.
I speak now to them that are not by the king called to that employ. A Christian as such has enough to do at home, in his heart, in his house, in his shop, and the like. But if thou must needs be meddling, consider what place, office, calling or relation, God has put thee in, and busy thyself by the rule of the Word to a conscientious performance of that. Nor shalt thou want dignity, though thou art but a private Christian. Every Christian man is made a king by Christ (Rev 5:10). But then, his dominion as such, doth reach no further than to himself. He has not dominion over another's faith (2 Cor 1:24). His office is to govern, and bridle, and keep under, himself; to watch over himself, and to bring his body into subjection to the will of God. The weapons that he has for this purpose are not carnal, but spiritual, and mighty through God. Let him govern then, if he will be a governor, his whole man by the Word. Let him bring down, if he must be bringing down, his own high imaginations, and every high thing that exalts itself against the knowledge of God. If he must be a warrior, let him levy war against his own unruly passions, and let him fight against those lusts that war against his soul21 (2 Cor 10:3-5; Gal 5:17; James 3:3-8; 1 Peter 2:11).
I say therefore, if thou wilt needs be a ruler, thou hast a tongue, rule that; lusts, rule them; affections, govern them; yea, thou hast excellent graces, manage them, cherish, strengthen and replenish them according to the mind of that great one who has bestowed such power to rule, upon thee. Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry (Col 3:5). Nor do I think that murmuring, shrinking, wincing, complaining, and the like, when men, governors, lay a yoke upon our necks, flow from any thing else, but love to our flesh, and distrust of the faithfulness of God to manage men, things, and actions for his church. The powers that be are ordered as well as ordained of God. They are also always in God's hand, as his rod or staff for the good and benefit of his people. Wherefore we ought with all meekness and humbleness of mind to accept of what our God by them shall please to lay upon us (1 Peter 5:6). By what I now say, I do not forbid groaning and crying to God under affliction. I speak against striving to deliver ourselves from the affliction. And since men are, as I said, the rod, staff or sword in God's hand, we should apply ourselves unto him in faith in a way of prayer, intercession, supplication and giving of thanks for governors. For since they are sent of God, they must needs come with some good in their hand for us, also our prayers may make them more profitable to us. And this we ought to do without wrath and doubting; for this is that which is good, and acceptable unto God (1 Tim 2).
Besides, it is a sign that we forget ourselves when we complain for the punishment of our sins. If we look into ourselves, and ways, we shall see cause of more heavy stripes than yet God by men has laid upon us. What sin has yet been suppressed by all that has happened to us: if pride, covetousness, looseness, treacherous dealing, schisms, and other things, redressed by all the affliction that we have had? Yea, do we not grow worse and worse? Wherefore then should we complain? Where is repentance, reformation, and amendment of life amongst us? Why, then, do we shrink and winch. For my part, I have ofttimes stood amazed both at the mercy of God, and the favour of the Prince towards us; and can give thanks to God for both: and do make it my prayer to God for the king, and that God will help me with meekness and patience to bear whatever shall befall me for my professed subjection to Christ, by men.
We are bid, as I said afore, to give thanks to God for all men, for kings, and for all that are in authority. Because, as I said, there is no man with whom we have to do, we doing as we should, but he bringeth some good thing to us, or doth some good thing for us. We will now descend from them that are supreme in authority, and will come to inferior men: and suppose some of them to act beyond measure, cruelly. What? Can no good thing come to us out of this? Do not even such things as are most bitter to the flesh, tend to awaken Christians to faith and prayer, to a sight of the emptiness of this world, and the fadingness of the best it yields? Doth not God by these things ofttimes call our sins to remembrance, and provoke us to amendment of life? how then can we be offended at things by which we reap so much good, and at things that God makes so profitable for us? Doth not God, ofttimes, even take occasions by the hardest of things that come upon us, to visit our souls with the comforts of his Spirit, to lead us into the glory of his word, and to cause us to savour that love that he has had for us, even from before the world began, till now. A nest of bees and honey did Samson find, even in the belly of that lion that roared upon him. And is all this no good? or can we be without such holy appointments of God? Let these things be considered by us, and let us learn like Christians to kiss the rod, and love it.
I have thought, again, my brethren, since it is required of us that we give thanks to God for all these men, it follows that we do with quietness submit ourselves under what God shall do to us by them. For it seems a paradox to me, to give thanks to God for them, that yet I am not willing should abide in that place that God has set them in for me. I will then love them, bless them, pray for them, and do them good. I speak now of the men that hurt me as was hinted afore. And I will do thus, because it is good so to do, because they do me good by hurting of me, because I am called to inherit a blessing, and because I would be like my heavenly Father. "Therefore if mine enemy hunger, let me feed him; if he thirst, let me give him drink" 22 (Matt 5:43-48; 1 Peter 3:9; Rom 12:17-20). (1.) We must see good in that, in which other men can see none. (2.) We must pass by those injuries that other men would revenge. (3.) We must shew we have grace, and that we are made to bear what other men are not acquainted with. (4.) Many of our graces are kept alive by those very things that are the death of other men's souls.
Where can the excellency of our patience, of our meekness, of our long-suffering, of our love, and of our faith appear, if it be not under trials, and in those things that run cross to our flesh? The devil, they say, is good when he is pleased. But Christ and his saints, when displeased.23
Let us therefore covet to imitate Christ and the scripture saints. Let us shew out of a good conversation, our works with meekness of wisdom. Let us take heed of admitting the least thought in our minds of evil, against God, the king, or them that are under him in employ, because, the cup, the king, all men, and things are in the hand of God (Psa 75:8; Prov 8:15; 21:1; Lam 3:37). And he can make them better to us, than if they were as our flesh desireth they should.
I have often thought that the best Christians are found in the worst of times: and I have thought again, that one reason why we are no better, is because God purges us no more (John 15). I know these things are against the grain of the flesh, but they are not against the graces of the Spirit. Noah and Lot, who so holy as they, in the day of their affliction? Noah and Lot, who so idle as they in the day of their prosperity? I might have put in David too, who, while he was afflicted, had ways of serving God that were special; but when he was more enlarged, he had ways that were not so good. Wherefore the first ways of David are the ways that God has commended: but the rest of his ways, such as had not pre-eminence (2 Chron 17:3).
We have need of all, and of more than all that has yet befallen us: and are to thank God, since his word and patience have done no more good to us, that he hath appointed men to make us better.24 Wherefore for a conclusion, as we are to receive with meekness the engrafted word of God, so also we are with patience to bear what God, by man, shall lay upon us. O that saying of God to them of old, "Why criest thou for thine affliction? thy sorrow is incurable for the multitude of thine iniquity: because thy sins were increased, I have done these things unto thee" (Jer 30:15). We have need to consider of, and to sit still and be quiet, and reverence the ordinance of God: I mean affliction. And until we can in truth get hither in our spirits, I neither look to find very right Christianity amongst us, nor much of God among professors. When I think of Mordecai, and Daniel, yea, and of David too, and of the behaviour of them all with respect to the powers that they were under, I cannot but think that a sweet, meek, quiet, loving, godly submission unto men for the Lord's sake, is an excellent token of the grace of God in us. But,
[Second Caution to Weak Christians.]—As I cannot but condemn the actions of such Christians as have been touched before, so I would caution weak Christians not to be offended with true religion for the miscarriages of their fellows. There are two things that are very apt to be an occasion of offence to the weak: one is, when the cross attends religion; the other is, when others that profess religion do suffer for evil-doing. To both these I would say this:—
1. Though the cross, indeed, is grievous to the flesh, yet we should with grace bear up under it, and not be offended at it.
2. And as to the second, though we should and ought to be offended with such miscarriage; yet not with religion, because of such miscarriage. Some, indeed, when they see these things, take offence against religion itself; yea, perhaps, are glad of the occasion, and so fall out with Jesus Christ, saying to him, because of the evils that attend his ways, as the ten tribes said to Rehoboam, the son of Solomon the king, "What portion have we in David? neither have we inheritance in the son of Jesse; to your tents, O Israel: now see to thine own house, David," (1 Kings 12:16); and so go quite away from him, and cleave no more unto him, to his people, or to his ways: but this is bad. Shun, therefore, the evil ways of Christians, but cleave to the way that is Christian: cast away that bad spirit that thou seest in any, but hold fast to thy Head and Lord. Whither canst thou go? the Lord Jesus has the words of eternal life (John 6:68). Whither wilt thou go? there is not salvation in any other (Acts 4:12). Take heed, therefore, of picking a quarrel with Jesus Christ, and with his ways, because of the evil-doings of some of his followers. Judas sold him, Peter denied him, and many of his disciples went back and did walk no more with him; but neither himself nor his ways were the worse for that. Beware, therefore, that thou truly distinguish between the good ways of Jesus Christ and the evil ways of them that profess him; and take not an occasion to throw away thy own soul down the throat of hell, because others have vilely cast away their lives by transgressing of the law of God. Nay, let other men's faults make thee more wary; let other men's falls make thee look better to thy goings: shun the rock that he that went before thee did split his ship against; and cry to God to lead thee in a path that is plain and good, because of thy observers.
Further, Let not opposite Christians rejoice when they see that evil hath taken their brother by the heel. Hate the garment, the thing that is bad, and by which the name, and fame, and life of thy brother is so vilely cast away, thou shouldest; and take good heed lest it also touch thee, but yet thou shouldest pity thy brother, mourn for his hard hap, and grieve that a thing so much unbecoming Christianity should be suffered to show the least part of itself among any of those that profess the gospel.
Directions for the shunning of suffering for evil-doing, are they that come next to hand.
Direction 1. Therefore, wouldest thou not suffer as an evil-doer, then take heed of committing of evil. Evil courses bring to evil ends; shun all appearance of evil, and ever follow that which is good. And if ye be followers of that which is good, who will harm you (1 Peter 3:13)? Or if there should be such enemies to goodness in the world as to cause thee for that to suffer, thou needest not be ashamed of thy suffering for well-doing, nor can there be a good man, but he will dare to own and stand by thee in it. Yea, thy sufferings for that will make thee happy, so that thou canst by no means be a loser thereby.
Direction 2. Wouldest thou not suffer for evil-doing, then take heed of the occasions of evil. Take heed of tempting company. Beware of men, for they will deliver thee up. There have been men in the world that have sought to make themselves out of the ruins of other men. This did Judas, and some of the Pharisees (Matt 10:17; Luke 20:19,20). Take heed to thy mouth: "A fool's mouth calleth for strokes,—and his lips are the snare of his soul" (Prov 18:7). Take heed of indulging, and hearkening to the ease of the flesh, and of carnal reasonings, for that will put thee upon wicked things.
Direction 3. Wouldest thou not suffer as an evil-doer, then take heed of hearing of any thing spoken that is not according to sound doctrine: thou must withdraw thyself from such in whom thou perceivest not the words of knowledge. Let not talk against governors, against powers, against men in authority be admitted; keep thee far from an evil matter. My son, says Solomon, fear thou the Lord, and the King, and meddle not with those that are given to change.
Direction 4. Wouldest thou not suffer as an evil-doer, addict not thyself to play with evil, 25 to joke and jest, and mock at men in place and power. Gaal mocked at Abimelech, and said, Who is Abimelech that we should serve him? But he paid for his disdainful language at last (Judg 9). I have heard of an innkeeper here in England, whose sign was the crown, and he was a merry man. Now he had a boy, of whom he used to say, when he was jovial among his guests, This boy is heir to the crown, or this boy shall be heir to the crown; and if I mistake not the story, for these words he lost his life.26 It is bad jesting with great things, with things that are God's ordinance, as kings and governors are. Yea, let them rather have that fear, that honour, that reverence, that worship, that is due to their place, their office, and dignity. How Paul gave honour and respect unto those that were but deputy-kings and heathen magistrates, will greatly appear, if you do but read his trials before them in the book called, The Acts of the Apostles. And what a charge both he and Peter have left behind them to the churches to do so too, may be found to conviction, if we read their epistles.
Direction 5. Wouldest thou not suffer for evil-doing, then take heed of being offended with magistrates, because by their state acts they may cross thy inclinations. It is given to them to bear the sword, and a command is to thee, if thy heart cannot acquiesce with all things with meekness and patience, to suffer. Discontent in the mind sometimes puts discontent into the mouth; and discontent in the mouth doth sometimes also put a halter about the neck. For as a man, by speaking a word in jest may for that be hanged in earnest; so he that speaks in discontent may die for it in sober sadness. Adonijah's discontent put him upon doing that which cost him his life (1 Kings 2:13,23). Great peace have they that love thy law, and nothing shall offend them; for they are subjected to the will and foot of God.
Direction 6. But, above all, get thy conscience possessed yet more with this, that the magistrate is God's ordinance, and is ordered of God as such: that he is the minister of God to thee for good, and that it is thy duty to fear him, and pray for him, to give thanks to God for him, and to be subject to him as both Paul and Peter admonish us; and that not only for wrath, but for conscience sake (Rom 13:5). For all other arguments come short of binding the soul, where this argument is wanting; until we believe that of God we are bound thereto. I speak not these things, as knowing any that are disaffected to the government; for I love to be alone, if not with godly men, in things that are convenient. But because I appear thus in public, and know not into whose hands these lines may come, therefore thus I write. I speak it also to show my loyalty to the king, and my love to my fellow-subjects; and my desire that all Christians should walk in ways of peach and truth.
[2. That Christians may, and have, suffered according to the will of God.]
I come now to the second thing propounded to be spoken to, as to suffering, which is this.—That there have been, and yet may be, a people in the world that have, and may, suffer in the sense of the apostle here, according to the will of God, or for righteousness' sake.
That there have been such a people in the world, I think nobody will deny, because many of the prophets, Christ, and his apostles, thus suffered. Besides, since the Scriptures were written, all nations can witness to this, whose histories tell at large of the patience and goodness of the sufferers, and of the cruelty of those that did destroy them. And that the thing will yet happen, or come to pass again, both Scripture and reason affirm.
First, Scripture. The text tells us, That God hath put enmity betwixt the woman and her seed, and the serpent and his seed (Gen 3:15). This enmity put, is so fixed that none can remove it so, but that it still will remain in the world. These two seeds have always had, and will have, that which is essentially opposite to one another, and they are "the spirit of truth and the spirit of error" (1 John 4:6), sin and righteousness (3:7,8), light and darkness (1 Thess 5:5). Hence "an unjust man is an abomination to the just; and he that is upright in the way is abomination to the wicked" (Prov 29:27). So that unless you could sanctify and regenerate all men, or cause that no more wicked men should any where be in power for ever, you cannot prevent but that sometimes still there must be sufferers for righteousness' sake. "Yea, and all that will live godly in Christ Jesus shall suffer persecution" (2 Tim 3:12).
Second, To prove this by reason is easy. The devil is not yet shut up in the bottomless pit—Antichrist is yet alive. The government in all kingdoms is not yet managed with such light, and goodness of mind, as to let the saints serve God, as he has said, whatever it is in some. And until then there will be in some places, though for my part I cannot predict where, a people that will yet suffer for well-doing, or for righteousness' sake.
In order to a right handling of this matter, I shall divide this head into these two parts—A. Show you what it is to suffer for well-doing, or for righteousness. B. Show you what it is to suffer for righteousness' sake. I put this distinction, because I find that it is one thing to suffer for righteousness, and another to suffer for righteousness' sake.
[A. What it is to suffer for righteousness.]
To begin with the first, namely, to show you what it is to suffer for righteousness. Now that may be done either passively or actively.
1. Passively, as when any suffer for righteousness without their own will, or consent thereto. Thus, the little children at Bethlehem suffered by the hands of bloody Herod, when they died for, or in the room and stead of, Jesus Christ (Matt 2:16). Every one of those children died for righteousness, if Christ is righteousness; for they died upon his account, as being supposed to be he himself. Thus also the children of Israel's little ones, that were murdered with their parents, or otherwise, because of the religion of them that begat and bare them, died for righteousness. The same may be said concerning those of them that suffered in the land of the Chaldeans upon the same account. I might here also bring in those poor infants that in Ireland, Piedmont, Paris, and other places, have had their throats cut, and their brains dashed out against the walls, for none other cause but for the religion of their fathers. Many, many have suffered for righteousness after this manner. Their will, nor consent, has been in the suffering, yet they have suffered for religion, for righteousness. And as this hath been, so it may be again; for if men may yet suffer for righteousness, even so, for ought I know, even in this sense, may their children also.
Now, although this is not the chief matter of my text, yet a few words here may do no harm. The children that thus suffer, though their own will and consent be not in what they undergo, may yet, for all that, be accepted as an offering unto the Lord. Their cause is good; it is for religion and righteousness. Their hearts do not recoil against the cause for which they suffer; and although they are children, God can deal with them as with John the Baptist, cause them in a moment to leap for joy of Christ; or else can save them by his grace, as he saveth other his elect infants, and thus comprehend them, though they cannot apprehend him; yea, why may they not only be saved, but in some sense be called martyrs of Jesus Christ, and those that have suffered for God's cause in the world? God comforted Rachel concerning her children that Herod murdered in the stead, and upon the account of Christ.27
He bids her refrain herself from tears, by this promise, that her children should come again from the land of the enemy, from death. And again, said he, Thy children shall come again to their own border; which I think, if it be meant in a gospel sense, must be to the heavenly inheritance. Compare Jeremiah 31:15-17 with Matthew 2:18.28
And methinks this should be mentioned, not only for her and their sakes, but to comfort all those that either have had, or yet may have, their children thus suffer for righteousness. None of these things, as shall be further showed anon, happen without the determinate counsel of God. He has ordered the sufferings of little children as well as that of persons more in years. And it is easy to think that God can as well foresee which of his elect shall suffer by violent hands in their infancy, as which of them shall then die a natural death. He has saints small in age as well as in esteem or otherwise and sometimes the least member of the body suffereth violence, as well as the head or other chief parts. And although I desire not to see these days again, yet methinks it will please me to see those little ones that thus have already suffered for Jesus, to stand in their white robes with the elders of their people, before the throne, to sing unto the Lamb.
2. Actively. But to pass this, and to come to that which is more directly intended to be spoken to, namely, to show you who doth actively suffer for righteousness. And,
(1.) It is he that chooseth by his own will and consent to suffer for it. All suffering that can be called active suffering, must be by the consent of the will; and that is done when a man shall have sin and suffering set before him, and shall choose suffering rather than sin. He chose "rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season" (Heb 11:25). And again, They did not accept of deliverance, that is, of base and unworthy terms, "that they might obtain a better resurrection" (verse 35).
Indeed, no man can force a Christian to suffer as a Christian, without his own consent. All Christians are sufferers of will and consent. Hence it is said, they must take up their cross, by which taking up, an act of their will is intended (Matt 10:38; 16:24). So again, "Take my yoke upon you," which also intends an act of the will (11:29). This, therefore, is the first thing that I would present you with. Not that an act of the will is enough to declare a man a sufferer for righteousness, it standing alone; for a man, through the strength of delusion, and the power of an erroneous conscience, may be willing to suffer for the grossest opinions in the world. But I bring it to show that actual suffering for righteousness must also be by the consent of the will—the mind of the man must be in it.
(2.) He that suffereth for righteousness thus, must also have a good cause. A good cause is that which is essential to suffering for righteousness. A good cause, what is that? Why, verily, it is the truth of God, either in the whole of it, as contained in the Scriptures of truth, or in the parts of it, as set before me to believe, or do, by any part of that holy Word. This may be called the matter for which one suffereth; or, as it is called in another place, "the word of righteousness" (Heb 5:13). It may also be called the form of sound doctrine, or the like. Because without this Word, the matter and nature of God's truths cannot be known. Pilate's question, "What is truth?" will still abide a question, to those that have not, or regard not the Word, the rule of righteousness (John 18:38). See then that thy cause be good, thou that wouldest know what it is to suffer for righteousness; step not an hair's breadth without the bounds of the Word of truth; also take heed of misunderstanding, or of wringing out of its place, any thing that is there. Let the words of the upright stand upright, warp them not, to the end they may comply in show with any crooked notion. And to prevent this, take these three words as a guide, in this matter to thee. They show men their sins, and how to close with a Saviour; they enjoin men to be holy and humble; they command men to submit themselves to authority. And whatever is cross to these, comes from ignorance of, or from wresting, the rule of righteousness out of its place.
But more particularly, the word of righteousness—thy cause, within the bounds of which thou must keep, if thou wilt suffer for righteousness, is to be divided into two parts. (1.) It containeth a revelation of moral righteousness. (2.) It containeth a revelation of evangelical righteousness. As for moral righteousness, men seldom suffer; only, for that. Because that is the righteousness of the world, and that, simply as such, that sets itself up in every man's conscience, and has a testimony for itself, even in the light of nature. Besides, there is nothing that maketh head against that; but that which every man is ashamed, by words to plead for, and that is immorality. And this is that which Peter intends when he saith, "And if ye be followers of that which is good, who will harm you?" (1 Peter 3:13). If ye be followers of moral goodness. But if it should so happen, for the case is rare, that any man should make you sufferers because you love God, and do good to your neighbour, happy are ye. Though I do not think that the apostle's conclusion terminates there. But more of these things anon.
For let a man be a good neighbour in morals; let him feed the hungry, clothe the naked, give freely out of his purse to the poor, and do that which he would another should do to him; and stop there, and not meddle with the name of Christ, and he shall have but few enemies in the world. For it is not the law, but Christ, that is the stumbling-block, and the rock of offence to men (Isa 8:14,15; Rom 9:31-33).
Wherefore, there is in God's Word a revelation of another righteousness—a righteousness which is not so visible to, yea, and that suiteth not so with, the reason of man as that moral righteousness doth. Wherefore this righteousness makes men righteous in principle, and practise so, as is foreign to natural men. Hence it is said to be foolishness to them (1 Cor 2:14). And again, "Its praise is not of men" (Rom 2:29). This righteousness is also revealed in the Scriptures, but the blind cannot see it. It is the work of the Holy Ghost in the heart, and is therefore called the fruits of the Spirit; and the grace, which in the head and fullness of it, is only to be found in Christ (John 1:16; Col 1:19; 1 Tim 1:14). This righteousness being planted in the heart, leads a man out by the Word of God, to seek for another righteousness, as invisible to, and foreign from, the natural man, as this. And that righteousness is that which properly is the righteousness of Jesus Christ—a righteousness that standeth in his obedience to his Father's law, as he was considered a common or public person—a righteousness which he brought into the world, not for himself, as considered in a private capacity, but for those that shall by faith venture themselves upon him, to obtain by him life eternal (Rom 5:19; Phil 3:7-10).
Again, This closing by faith, with this righteousness thus found in Christ, and being taken therewith, leads me yet to another righteousness, which is instituted worship, appointed by Christ, for all his followers to be conversant in; this worship is grounded on positive precepts, and so on words of righteousness, called Christ's words, Christ's sayings, &c.
Now, upon this bottom begins the difference betwixt the men of God and the world. For, first, by this inward principle of righteousness we come to see, and say, that men by nature are not Christians, what privileges soever they may account themselves partakers thereof. But whosoever is a Christian, of God's making so, is begotten and born of God, and made a new creature by the anointing received from the Holy One (James 1:18; John 3:3,5; 2 Cor 5:17,18; 1:21; 1 John 2:20,24,27). Now, this these carnal men cannot endure to hear of; because it quite excludes them, as such, from a share in the kingdom of heaven. To this, again, the Christian stands and backs what he says by the Word of God. Then the game begins, and the men of the world are thoughtful how they may remove such troublesome fellows out of the way. But because the Christians love their neighbours, and will not let them thus easily die in their sins, therefore they contend with them, both by reasonings, writings, sermons, and books of gospel divinity; and stand to what they say. The world, again, are angry with these sayings, sermons, and books, for that by them they are concluded to be persons that are without repentance, and the hope of eternal life. Here again, the carnal world judges that these people are proud, self-willed, pragmatical, contentious, self-conceited, and so unsufferable people. The Christian yet goes on and stands to what he has asserted. Then the poor world at their last shift begins to turn, and overturn the gospel-man's sayings; perverting, forcing, stretching, and dismembering of them; and so making of them speak what was never thought, much less intended by the believer.
Thus they served our Lord; for, not being able to down with29 his doctrine, they began to pervert his words, and to make, as also they said afterwards of Luther's, some offensive, some erroneous, some treasonable, and that both against God and Caesar, and so they hanged him up, hoping there to put an end to things. But this is but the beginning of things; for the Christian man, by the word of the gospel, goes further with his censure. For he also findeth fault with all that this man, by the ability of nature, can do for the freeing himself from the law of sin and death. He condemns him by the Word, because he is in a state of nature, and he condemneth also whatever, while in that state, he doth, as that which by no means can please God (Rom 14:23; Heb 11:6). This now puts him more out; this is a taking of his gods away from him. This is to strip him of his raiment, such as it is, and to turn him naked into the presence of God. This, I say, puts him out and out. These wild-brained fellows, quote he, are never content, they find fault with us as to our state; they find fault with us as to our works, our best works. They blame us because we are sinners, and they find fault with us, though we mend; they say, by nature we are no Christians, and that our best doings will not make us such. What would they have us do? Thus, therefore, they renew their quarrel; but the Christian man cannot help it, unless he would see them go to hell, and saying nothing. For the Word of God doth as assuredly condemn man's righteousness, as it doth condemn man's sin; it condemneth not man's righteousness among men, for there it is good and profitable (Job 35:6-8), but with God, to save the soul, it is no better than filthy rags (Isa 64:6). Nor will this Christian man suffer these carnal ones to delude themselves with a change of terms; for the devil, who is the great manager of carnal men in things that concern their souls, and in the plea that they make for themselves, will help them to tricks and shifts to evade the power of the Word of God. Teaching them to call the beauties of nature grace, and the acts of natural powers the exercise of the graces of the Spirit, he will embolden them also to call man's righteousness the righteousness of Christ, and that by which a sinner may be justified in the sight of God from the law. These tricks the Christian sees, and being faithful to God's truth, and desiring the salvation of his neighbour, he laboureth to discover the fallacy of, and to propound better terms for this poor creature to embrace, and venture his soul upon; which terms are warranted by the New Testament, a stranger to which the natural man is. But, I say, the things which the Christian presseth, being so foreign to nature, and lying so cross to man's best things, are presently judged by the natural man to be fables or foolishness (1 Cor 2:14). Wherefore here again, he takes another occasion to maintain his strife, and contention against the righteous man; raising of slanders upon him, and laying things to his charge that he understandeth not; charging also his doctrine with many grievous things. Namely, that he holdeth that man was made to be damned; that man's righteousness is no better than sin; that a man had as good to do ill as well; that we may believe, and do what we list; that holiness pleaseth not God; and that sinning is the way to cause grace to abound. Besides, say they, he condemneth good motions, and all good beginnings of heart to God-ward; he casteth away that good we have, and would have us depend upon a justice to save us by, that we can by no means approve of. And thus the quarrel is made yet wider between the men of the world and Christian man. But there is not a stop put here.
For it is possible for the carnal man to be beaten out of all his arguments for himself and his own things, by the power and force of the Word; and to be made to consent to what the Christian has said as to the notion of the truth. I must not speak this of all. But yet the breach doth still abide; for that yet there appears to be no more with the man, but only the notion of things. For though the notion of things are those that of God are made the means of conveying of grace into the heart, yet grace is not always with the notion of things; the Word ofttimes standeth in man's understanding alone, and remaineth there, as not being accompanied with such grace as can make it the power of God to salvation. Now, when it is thus with the soul, the danger is as great as ever, because there is a presumption now begotten in the heart that the man is in a saved condition,—a presumption, I say, instead of faith, which puffeth up, instead of enabling the soul after a godly manner to depend upon God for mercy through Christ. This is called the word of them that are puffed up; the word only, because not accompanied with saving grace (1 Cor 4:19; 8:1; 1 Thess 1:5).
This the Christian also sees, and says it is too weak to conduct the soul to glory. And this, indeed, he says, because he would not that his neighbour should come short home. But neither can this be borne; but here again, the natural man with his notion of things is offended; and takes pet against his friend, because he tells him the truth, and would that he so should digest the truth, that it may prove unto him eternal life. Wherefore he now begins to fall out again, for as yet the enmity is not removed; he therefore counts him an unmerciful man, one that condemneth all to hell but himself; and as to his singularity in things, those he counteth for dreams, for enthusiasms, for allegorical whimsies, vain revelations, and the effects of an erroneous judgment. For the Lord has put such darkness betwixt Egypt and Israel, as will not suffer them to come together. But this is not all.
For it is possible for these carnal men to be so much delighted in the notion of things, as to addict themselves to some kind of worship of Christ, whose notions of truth have by them been received. And because their love is yet but carnal, and because the flesh is swelling, and is pleased with pomp and sumptuousness, therefore, to show how great an esteem such have for Christ, whom they are now about to worship, they will first count his testament, though good, a thing defective, and not of fullness sufficient to give, in all particular things, direction how they should, to their own content, perform their glorious doctrine. For here and there, and in another place, cry they, there is something wanting. Here, say they, is nothing said of those places, vestures, gestures, shows, and outward greatness that we think seemly to be found in and with those that worship Jesus. Here wants sumptuous ceremonies, glorious ornaments, new fashioned carriages, 30 all which are necessary to adorn worship withal.
But now here again, the truly godly, as he comes to see the evil of things, maketh his objections, and findeth fault, and counts them unprofitable and vain (Isa 29; Matt 15; Mark 7). But they again, seeing the things they have made are the very excellencies of human invention, and things added as a supplement to make up what, and wherein, as they think, that man that was faithful over his own house as a son was defective. They are resolved to stand upon their points, and not to budge an inch from the things that are so laudable, so necessary, so convenient, and so comely; the things that have been judged good, by so many wise, learned, pious, holy, reverend, and good men. Nay, if this were all, the godly would make a good shift; but their zeal is so great for what they have invented, and their spirits so hot to make others couch and bend thereto, that none must be suffered to their power to live and breathe, that refuseth to conform thereto.31 This has been proved too true, both in France, Spain, Germany, Italy, and other places; and upon this account it is that persecution has been kept alive so many hundred years in some places against the church of God.
From what has been said as to these things, this I collect as the sum—First, That man by nature is in a state of wrath and condemnation (Eph 2:1-4; John 3:18). Secondly, That the natural man, by all his natural abilities, is not able to recover himself from this his condemned condition (John 6:44; Eph 1:19,20). Thirdly, That a man may have right notions of gospel things, that hath no grace in his heart (1 Cor 13:2,3). Fourthly, That to add human inventions to Christ's institutions, and to make them of the same force and necessity, of the same authority and efficacy, is nought; and not to be subjected to (Isa 29:13; Matt 15:8,9; Mark 7:6,7).
So then, he that saith these things, saith true; for the Scriptures say the same. This, then, is a good cause to suffer for, if men will that I shall suffer for saying so; because it is that which is founded upon the Word of God; and the Word is the ground and foundation of all true doctrine. Let him, then, that believeth what is here discoursed, and that liveth soberly and peaceably in this belief among his neighbours, stand by what he hath received, and rejoice that he hath found the truth. And if any shall afflict or trouble him for holding of these things, they afflict or trouble him for holding to good things; and he suffereth at their hands because his cause is good.
And such an one may with boldness, as to this, make his appeal to the Bible, which is the foundation of his principles, and to God the author of that foundation, if what he holds is not good. He may say, "Lord, I have said, that man by nature is in a state of condemnation, and they make me suffer for that. Lord, I have asserted that man, by all his natural abilities, is not able to recover himself from this his condemned state, and they make me suffer for that. Lord, I have said that a natural man may have right notions of the gospel, and yet be without the saving grace thereof, and they make me suffer for that. Lord, I cannot consent that human inventions and doctrines of men should be joined with thy institution as matters of worship, and imposed upon my conscience as such, and they make me suffer for that. Lord, I own the government, pray for my superiors, live quietly among my neighbours, give to all their dues, feed the hungry, clothe the naked, relieve the afflicted, and show myself, by my faith and life, to be a true Christian man, and yet my neighbours will not let me alone. True, I cannot comply with all that some men would have me comply with; no more did Daniel, no more did Paul; and yet Daniel said, that he had to the king done no hurt (Dan 6:22), and Paul said, 'neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended anything at all'" (Acts 25:8).
For he that keeps within the compass of God's Word, hurts no man, gives just offence to no man, though he complieth not with all that are modes and ways of worship in the world. Nor can this appeal be judged injurious, if it be not attended with intercessions against them that hate us. But we will pass this, and come to a second thing.
(3.) As he that suffereth for righteousness must have a good cause, so he that suffereth for righteousness must have a good call.
A man, though his cause be good, ought not by undue ways to run himself into suffering for it; nature teaches the contrary, and so doth the law of God. Suffering for a truth ought to be cautiously took in hand, and as warily performed. I know that there are some men that are more concerned here than some; the preacher of the Word is by God's command made the more obnoxious man, for he must come off with a woe, if he preaches not the gospel (1 Cor 9:16). He, therefore, I say, doth and ought more to expose himself than other Christians are called to do. Yet it behoveth him also to beware, because that Christ has said to him, "Behold, I send you forth as sheep, or lambs, in the midst of wolves: be ye therefore wise as serpents, and harmless as doves" (Matt 10:16; Luke 10:3). A man is not bound by the law of his Lord, to put himself into the mouth of his enemy. Christ withdrew himself; Paul escaped the governor's hands, by being let down in a basket over the wall of the city (2 Cor 11:32,33). And Christ hath said, If they persecute you in one city, flee ye to another. If they will not let me preach here, I will take up my Bible, and be gone. Perhaps this is because I must preach in some other place. A minister can quickly pack up, and carry his religion with him, and offer what he knows of his God to another people32 (Acts 13:44-47). Nor should a minister strive, I think, with the magistrate for place, or time. But let him hearken to hear what God shall say by such opposition. Perhaps the magistrate must drive thee out of this place, because the soul is in another place that is to be converted, or helped by thy sermon today. We must also in all things, show ourselves to be such as by our profession we would that men should believe we are, to wit, meek, gentle, not strivers, but take our Lord and our brethren the prophets for our examples.
But I will not here presume to give instructions to ministers; but will speak a few words in the general about what I think may be a sufficient call to a man to suffer for righteousness.
First, Every Christian man is bound by God's Word to hold to, or stand by his profession, his profession of faith, and to join to that profession an holy godly life; because the Apostle and High priest of his profession is no less a one than Christ Jesus (Heb 3:1; 10:23). This by Christ himself is expressed thus, Let your light so shine (Matt 5:16). No man lighteth a candle to put it under a bushel. Let your loins be girded about, and your lights burning (Luke 12:35). And Paul bids the Philippians hold forth the word of life (Phil 2:16).
And more particularly, by all this, this is intended, that we should hide our faith in Christ from no man, but should rather make a discover of it by a life that will do so; for our profession, thus managed, is the badge, and the Lord's livery, by which we are distinguished from other men.33 So then, if, while I profess the truth of Christ, and so walk as to make my profession of it more apparent, I be made a sufferer for it, my call is good, and I may be bold in God and in my profession. This, Peter intends when he saith, "But and if ye suffer for righteousness" sake, happy are ye, and be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts, and be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear (1 Peter 3:14,15). Here, then, is a call not to meddle with the other, but to mind our own business; to walk in our Christian profession, and to adorn it with all good works; and if any man will meddle with me, and ask me a reason of the hope that I have, to give it him with meekness and fear, whatever follows thereupon. This, Peter should have done himself there, where he denies his Master thrice.
The reason is, for that Christianity is so harmless a thing, that, be it never so openly professed, it hurts no man. I believe that Christ will save me; what hurt is this to my neighbour? I love Christ because he will save me; what hurt is this to any? I will for this worship Christ as he has bid me; what hurt is this to anybody? I will also tell my neighbours what a loving one my Christ is, and that he is willing to be good to them as he has been good to me; and what hurt is this to the governor of a kingdom? But and if any man will afflict me for this, my cause is good, and also my call to stand full godly to my profession.
Secondly, There is sometimes a call to suffer for righteousness, even from the voice of necessity. That is, either when, by my silence, the truth must fall to the ground; or when, by my shrinking, the souls of other men are in danger. This, I say, is a call to suffer even by the voice of necessity. The case may be when God's ways may be trodden under foot; yea, his Word, and ways, and name, and people, and all. Thus Goliath did do, for several days together (1 Sam 17), and vaunted in his doing; and there was not a man, no, not in Israel, that durst answer him a word. And now was the spirit of David stirred in him, and he would put his life in his hand, and give this man an answer; and he saw there was reason for it—necessity gave him a call. Is there not a cause, saith he, lies bleeding upon the ground, and no man of heart or spirit to put a check to the bold blasphemer? I will go fight with him; I will put my life in my hand; if I die, I die.
Consider also what Daniel did when the law was gone out to forbid, for thirty days, petitioning any god or man, save the king only. At that time, also, not a man of Israel peeped (Dan 6:7). Now necessity walks about the streets, crying, Who is on the Lord's side? Who, &c. And Daniel answers, I am, by opening of his window, and praying, as at other times, three times a day, with his face towards Jerusalem (verse 10). He heard this voice of necessity, and put his life in his hand, and complied with it, to the hazard of being torn in pieces by the lions.
Much like this was that of the three children; for when that golden image was set up, and worship commanded to be done unto it, not one, that we read of, durst stand upright when the time was come that bowing was the sign of worship. Only the three children would not bow: it was necessary that some should show that there was a God in heaven, and that divine worship was due alone to him (Dan 3:10-12). But they run the hazard of being turned to ashes, in a burning fiery furnace, for so doing. But necessity has a loud voice, and shrill in the ears of a tender conscience: this voice will awake jealousy and kindle a burning fire within, for the name, and cause, and way, and people, of the God of heaven.
Thirdly, There is sometimes a call to suffer for righteousness by the voice of providence. That is, when, by providence, I am cast for my profession into the hands of the enemies of God and his truth; then I am called to suffer for it what God shall please to let them lay upon me. Only, for the making of my way more clear in this matter, I will deliver what I have to say, with a caution or two. 1. Thou must take heed that thy call be good to this or that place, at which, by providence, thou art delivered up. 2. Thou must also take heed that, when thou art there, thou busiest thyself in nothing but that that good is. 3. Thou must also take heed that thou stay there no longer than while thou mayest do good or receive good there. 4. Thus far a man is in the way of his duty, and therefore may conclude that the providence of God, under which now he is, is such as has mercy and salvation in the bowels of it, whatsoever is by it, at the present, brought upon him.
Christ Jesus, our Lord, though his death was determined, and of absolute necessity, and that chiefly for which he came into the world, chose rather to be taken in the way of his duty than in any other way or anywhere else. Wherefore, when the hour was come, he takes with him some of his disciples, and goeth into a garden, a solitary place, to pray; which done, he sets his disciples to watch, and falleth himself to prayer. So he prays once; he prays twice; he prays thrice: and he giveth also good doctrine to his disciples. And now, behold, while he was here, in the way of his duty, busying himself in prayer to God, and in giving of good instruction to his followers, upon him comes Judas and a multitude with swords and staves, and weapons, to take him; to which providence he, in all meekness, submits, for he knew that by it he had a call to suffer (Matt 26:36-47).
In this way, also, the apostles were called to suffer, even while they were in the way of their duty. Yea, God bid them go into the temple to preach, and there delivered them into the hands of their enemies (Acts 4:1-3; 5:20-26).
Be we in the way of our duty, in the place and about the work unto which we are called of God, whether that work be religious or civil, we may, without fear, leave the issue of things to God, who only doth wonderful things. And he who lets not a sparrow fall to the ground without his providence, will not suffer a hair of our head to perish but by his order (Luke 12:6,7). And since he has engaged us in his work, as he has if he has called us to it, we may expect that he will manage, and also bear us out therein; either so as by giving of us a good deliverance by way of restoration to our former liberty and service for him, or so as to carry us well out of this world to them that, under the altar, are crying, How long, holy and true: nor shall we, when we come there, repent that we suffered for him here. Oh! how little do saints, in a suffering condition, think of the robes, the crowns, the harps, and the Son that shall be given to them; and that they shall have when they come upon mount Zion (Rev 6:11; 14:1-7).
Fourthly, There is sometimes a call to suffer for righteousness by an immediate and powerful impulse of the Spirit of God upon the heart. This, I say, is sometimes, and but sometimes; for this is not God's ordinary way, nor are many of his servants called after this manner to suffer for righteousness. Moses was called thus to suffer when he went so often unto Pharaoh with the message of God in his mouth. And "he endured, as seeing him who is invisible" (Heb 11:25-27).
Paul was called thus to suffer, and he obeyed, and went, and performed that work, according to the will of God. This kind of call Paul calls a binding, or a being bound in the Spirit, because the Holy Ghost had laid such a command upon him to do so, that he could not, by any means, get from under the power of it. "And now, behold," saith he, "I go bound in the Spirit unto Jerusalem, not knowing the things that shall befal me there" (Acts 20:22). For he that is under this call has, as I said, bonds laid upon his spirit, which carry him to the place where his testimony is to be borne for God; nor shall he, if he willingly submits and goes, as Paul did, but have an extraordinary presence of God with him, as he. And see what a presence he had; for after the second assault was given him by the enemy, even "the night following, the Lord stood by him, and said, Be of good cheer, Paul; for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome" (Acts 23:11). Thus God meeteth his people in their service for him, when he calls them aloud to do great service for him. The power of such a call as this, I say, is great, and men of ordinary spirits must needs give place thereto, and leave a man thus bound to the God that thus has bound him. All the help such can afford him is to follow him with our prayers, not to judge him or grieve him, or lay stumbling-blocks before him. No; they must not weep nor mourn for him, so as to make him sorrowful (Acts 21:12-14).
His friends may suggest unto him what is like to attend his present errand, as Agabus did by the Spirit to Paul when he took his girdle and bound himself therewith, to show him how his enemies should serve him whither he went. "Thus said the Holy Ghost," said he, "so shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles" (Acts 21). But if this call be indeed upon a man, all sorrow is turned into joy before him; for he is ready, not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus (Acts 21:13).
Instances, also, of later times might be given of a call extraordinary to suffer for righteousness. For many, in the first three hundred years' persecution, when nobody knew what they were, would boldly come up to the face of their enemies and tell what they were, and suffer for what they professed, the death. I remember, also, the woman who, when her friends were gone before to suffer, how she came running and panting after, for fear she should not come thither time enough to suffer for Jesus Christ. But I will give you an instance of later times, even in the beginning of Queen Elizabeth's reign, of an Hertfordshire man that went as far as Rome to bear his testimony for God against the wickedness of that place. This man, when he was arrived there, and had told them wherefore he was come, they took and condemned him to death, to wit, to be burned for an heretic. Now he was to ride from the prison to the place of execution upon an ass, with his face to the beast's tail, and was to be stripped from the shoulders to the waist, that he might be tormented all the way he went with burning torches continually thrust to his sides; but he, nothing at all afraid, spake in his exhortation to the people to fly from their sin and idolatry; he would also catch hold of the torches and put them to his sides, to show how little he esteemed the worst that they could do. Also, when he was come to the place of execution, he suffered there such cruelty, with so unconcerned a mind, and with such burning zeal for God's truth, testified against them while he could speak; that, all amazed, his enemies cried, he could not have suffered as he did but by the help of the devil. His name I have now forgot, but you will find it, with the story at large, in the third volume of Acts and Monuments, at the 1022 page. 34 But we will pass this, and come to our second particular, namely,
[B. What it is to suffer for righteousness' sake.]
To show when it may be said a man doth not only suffer for righteousness, but also for righteousness' sake.
To suffer for righteousness' sake must be either with the intention of the persecutor or else of the persecuted. The persecutor, whatever the person's suffering is, if he afflicteth this person for a supposed good that he thinketh he hath or professeth, he make him suffer for righteousness' sake. So that, in this sense, a man that hath no grace may not only suffer for righteousness, but also for righteousness' sake. But this I intend not, because the text is not concerned with it.
The thing, therefore, now intended to be spoken to, is this, namely, when a man may be said to suffer what he suffereth upon a religious account, of love to, or for the sake of, that good that he finds in the truths of God, or because his heart is joined and espoused to the good of the truths that he professeth; not that there is any thing in any truth of God that is not good; but a man may profess truth, not for the sake of the goodness that is in it, but upon a remote account. Judas professed truth, not of love to the truth, but of love to the bag, and to the money that was put therein. Men may profess for a wife, for a trade, for friendship, or because profession is at such a time or in such a place, in fashion. I wish that there were no cause to say this. Now there is not any of these that profess the truth for the truth's sake, that profess the truth of love to it; nor shall they, should they suffer as professors, never so long, never so much, never so grievously, be counted of God among them that suffer for righteousness' sake; that is, of unfeigned love to righteousness. Wherefore, that I may show you who may be said to suffer for righteousness' sake, I will propound and speak to several things.
1. Then, he that suffereth in the apostle's sense, for well-doing, or for righteousness' sake, sets his face against nothing but sin. He resisteth unto blood, striving against sin. Sin is the object of his indignation, because it is an enemy to God, and to his righteous cause in the world (Heb 12:3,4). Sin, I say, is that which such a man singleth out as his opposite, as his antagonist, and that against which his heart is set. It is a rare thing to suffer aright, and to have my spirit, in my suffering, bent only against God's enemy—sin; sin in doctrine, sin in worship, sin in life, sin in conversation. Now then, he that suffereth for righteousness' sake has singled out sin to pursue it to death, long before he comes to the cross. It is sin, alas, and his hatred to it that have brought him into this condition. He fell out with sin at home, in his own house, in his own heart, before he fell out with sin in the world, or with sin in public worship. For he that can let sin go free and uncontrolled at home within, let him suffer while he will, he shall not suffer for righteousness' sake. And the reason is, because a righteous soul, as the phrase is, 2 Peter 2:8, has the greatest antipathy against that sin that is most ready to defile it, and that is, as David calls it, one's own iniquity, or the sin that dwelleth in one's own flesh. I have kept me, says he, from mine iniquity, from mine own sin. People that are afraid of fire are concerned most with that that burneth in their own chimney; they have the most watchful eye against that that is like to burn down their own house first.
He also that suffereth for righteousness' sake, doth it also because he would not that sin should cleave to the worship of God; and, indeed, this is mostly the cause of the sufferings of the godly. They will not have to do with that worship that hath sinful traditions commixed with God's appointments, because they know that God is jealous of his worship; and has given a strict charge that all things be done according to the pattern showed to us in the mount. He knows also that God will not be with that worship, and those worshippers, that have not regard to worship by the rule of the testament of Christ. He is also against the sin that is apt to cleave to himself while he standeth in the presence of God. I will wash mine hands in innocency, so will I compass thine altar, O Lord. This man also chooses to be in the practical parts of worship, if possible, for he knows that to have to do about holy things sincerely is the way to be at the remotest distance from sin. He chooses also to be with those holy ones that are of the same mind with him against sin; for he knows that two are better than one, and that a threefold cord is not easily broken. Wherefore look to yourselves, you that do, or may be called to suffer for religion: if you bend not yourselves against sin, if to be revenged of sin be not the cause of your suffering, you cannot be said to suffer for righteousness' sake. Take heed, therefore, that something else be not an inducement to thee to suffer. A man may suffer to save what he has: there is credit also and an applause; there is shame to conform; there is carnal stoutness of spirit; there is hatred of persecutors and scorn to submit; there is fear of contempt and of the reproach of the people, &c. These may be motives and arguments to a suffering state, and may really be the ground of a man's being in the jail; though he cries out in the meanwhile of popery, of superstition, and idolatry, and of the errors that attend the common modes of the religions of the world. I charge no man as though I knew any such thing by any; but I suggest these things as things that are possible, and mention them because I would have sufferers have a care of themselves; and watch and pray, because no man can be upright here that is not holy, that cannot pray, and watch, and deny himself for the love that he has to righteousness. I said it before, and will say it again, it is a rare thing to be set in downrightness of heart against sin.
2. Is it for the sake of righteousness that thou sufferest? Then it is because thou wouldest have righteousness promoted, set up, and established in the world; also thou art afflicted at those advantages that iniquity gets upon men, upon things, and against thyself. "I beheld," said David, "the transgressors, and was grieved; because men kept not thy word" (Psa 119:158). And again, These are they that mourn for the abominations that are done among men (Eze 9:4). There is a great deal of talk about religion, a great deal of pleading for religion, namely, as to the formalities of this and the other way.35 But to choose to be religious, that I might be possessed with holiness, and to choose that religion that is most apt to possess me with it, if I suffer for this, I suffer for righteousness' sake. Wherefore say thus to thy soul, thou that art like to suffer for righteousness, How is it with the most inward parts of my soul? What is there? What designs, desires, and reachings out are there? Why do I pray? Why do I read? Why do I hear? Why do I haunt and frequent places and ordinances appointed for worship? Is it because I love holiness? would promote righteousness, because I love to see godliness show itself in others, and because I would feel more of the power of it in myself? If so, and if thou sufferest for thy profession, thou sufferest, not only for righteousness, but also for righteousness' sake. Dost thou thus practise, because thou wouldest be taught to do outward acts of righteousness, and because thou wouldest provoke others to do so too? Dost thou show to others how thou lovest righteousness, by taking opportunities to do righteousness? How is it, dost thou show most mercy to thy dog, 36 or to thine enemy, to thy swine, or to the poor? Whose naked body hast thou clothed? Whose hungry belly hast thou fed? Hast thou taken delight in being defrauded and beguiled? Hast thou willingly sat down by the loss with quietness, and been as if thou hadst not known, when thou hast been wronged, defamed, abused, and all because thou wast not willing that black-mouthed men should vilify and reproach religion upon thy account (1 Cor 6:7)?
He that loveth righteousness will do thus, yea, and do it as unto God, and of tenderness to the Word of God which he professeth. And he that thinks to make seeing men believe, that when he suffereth, he suffereth for righteousness' sake, and yet is void in his life of moral goodness, and that has no heart to suffer and bear, and put up, and pass by injuries in his conversation among his enemies at home, is deceived.
There are some Scriptures that are as if they were out of date among some professors, specially such as call for actual holiness and acts of self-denial for God; but it will be found, at the day of judgment, that they only are the peculiar people that are "zealous of good works" (Titus 2:14). God help us, it is hard now to persuade professors to come up to negative holiness, that is, to leave undone that which is bad; and yet this of itself comes far short of ones being found in practical goodness.
But this is the man that suffereth, when he suffereth for righteousness' sake, that makes it his business, by all lawful means, according to the capacity that God has put him in, to promote, set up, and establish righteousness in the world; I say this is the man that suffereth for righteousness' sake, that suffereth for so doing; and I am sure that a life that is moral, when joined to the profession of the faith of the things that are of the Spirit of God, is absolutely necessary to the promoting of righteousness in the world. Hence Peter tells them that suffer for righteousness' sake, that they must have "a good conscience"—a good conscience towards God, towards men, towards friends, towards enemies (1 Peter 3:14-16; Acts 24:16; 23:1). They must have a good conscience in all things, being willing, ready, desirous to live honestly, godly, and righteously in this world, or else they cannot, though they may suffer for the best doctrine under heaven, suffer for righteousness' sake (Heb 13:18). Wherefore,
3. Is it for righteousness' sake that thou sufferest? then thy design is the ruin of sin. This depends upon what was said before; for he that strives against sin, that seeks to promote righteousness, he designs the ruin of sin. "Be not," said Paul to the suffering Romans, "overcome of evil, but overcome evil with good" (Rom 12:21). To overcome evil with good is a hard task. To rail it down, to cry it down, to pray kings, and parliaments, and men in authority to put it down, this is easier than to use my endeavour to overcome it with good, with doing of good, as I said before.37 And sin must be overcome with good at home, before thy good can get forth of doors38 to overcome evil abroad.
Abraham overcame evil with good, when he quieted the discontent of Lot and his herdsmen, with allowing of them to feed their cattle in the best of what God had given him (Gen 13:7,8).
David overcame evil with good, when he saved the life of his bloody enemy that was fallen into his hand; also when he grieved that any hurt should come to them that sought nothing so much as his destruction. "They rewarded me," saith he, "evil for good, to the spoiling of my soul. But as for me, when they were sick, my clothing was sackcloth. I humbled my soul with fasting, I behaved myself as though he had been my friend or brother; I bowed down heavily, as one that mourneth for his mother." This is to overcome evil with good (Psa 35:12-14).
Job saith concerning his enemy, that he did not rejoice when evil found him; "neither have I," said he, "suffered my mouth to sin by wishing a curse to his soul." He means he did the quite contrary, and so overcame evil with good (Job 31:29,30).
Elisha overcame evil with good, when he received the men that came for his life, and had them where he might feast, and comfort them, and sent them home in peace to their master (2 Kings 6:19-23).
The New Testament also is full of this, both in exhortations and examples, In exhortations where it is said, resist not evil, that is, with evil, but overcome evil with good (Prov 24:29). "But whosoever shall smite thee on thy right cheek, turn to him the other also.—And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee; and from him that would borrow of thee, turn not thou away.—Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven, for he maketh his sun to rise on the evil, and on the good—on the just, and on the unjust" (Matt 5:39-45). "Bless them that persecute you: bless and curse not" (Rom 12:14). "Not rendering evil for evil, or railing for railing, but contrariwise, blessing; knowing that ye are thereunto called, that ye should inherit a blessing" (1 Peter 3:9; Rom 12:14). This is righteousness—these are righteous courses. And as these are preceptively propounded, so they were as practically followed by them that were eminently godly in the primitive church.
"We are fools for Christ's sake," said Paul, "we are despised, we are hungry, thirsty, naked, and buffeted.—Being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat: we are made as the filth of the earth, and are the offscouring of all things unto this day" (1 Cor 4:10-13). This is overcoming of evil with good, and he that has chosen to himself that religion that teaches these things, and that loves that religion because it so teacheth him; if he suffereth for it, he suffereth for righteousness' sake.
4. He that suffereth for righteousness' sake, will carry righteousness whithersoever he goes. Neither the enemy, nor thy sufferings, shall be able to take righteousness from thee. Righteousness must be thy chamber mate, thy bed companion, thy walking mate: it is that without which thou wilt be so uncouth, as if thou couldest not live (Psa 26: 25:21).
Paul in his sufferings would have righteousness with him, for it must be as it were his armour-bearer; yea, his very armour itself (2 Cor 6:7). It is an excellent saying of Job, "I put on righteousness, and it clothed me; my judgment was as a robe and a diadem. I was eyes to the blind, and feet was I to the lame; I was a father to the poor," &c. (Job 29:11-16). "Princes," said David also, "did sit and speak against me, but thy servant did meditate in thy statues" (Psa 119:23). A man that loves righteousness doth as Abraham did with his Sarah, carry it every where with him, though he goes, because of that, in danger of his life. Righteousness! It is the only intimate that a Christian has. It is that by which he takes his measures, that with which he consults, with respect to what he doth, or is to do, in the world. "Thy testimonies," said David also, "are my delight, and my counsellors." The men of my counsel, in the margin (Psa 119:24).
David! He was the man of affliction; the suffering man in his day; but in all places where he came, he had righteousness, the law and godly practice with him. It was his counsellor, as he was a man, a saint, a king. I dare say, for the man that suffers righteousness to be rent away from him by the violence and rage of men, and that casts it away, as David did Saul's armour, that he may secure himself; he has no great love for righteousness, nor to the cross for righteousness' sake. "My righteousness I hold fast," said Job, "and will not let it go: my heart shall not reproach me so long as I live" (Job 27:6). What? part with righteousness! A righteous Lord! A righteous Word! A righteous profession! A righteous life! to sleep in a whole skin: the Lord forbid it me, and all that he has counted worthy to be called by his name. Let us carry it with us from the bed to the cross, and then it shall carry us from thence to the crown. Let it be our companion to prison and death, then shall we show that we are lovers of righteousness, and that we choose to suffer for righteousness' sake.
5. Dost thou suffer for righteousness' sake? why then, thy righteousness is not diminished, but rather increased by thy sufferings. Righteousness thriveth best in affliction, the more afflicted, the more holy man; the more persecuted, the more shining man (Acts 6:15). The prison is the furnace, thy graces are the silver and the gold; wherefore, as the silver and the gold are refined by the fire, and so made more to show their native brightness, so the Christian that hath, and that loveth righteousness, and that suffereth for its sake, is by his sufferings refined and made more righteous, and made more Christian, more godly (Zech 13:9). Some, indeed, when they come there, prove lead, iron, tin, and at the best, but the dross of silver; and so are fit for nothing, but there to be left and consumed, and to bear the badge, if ever they come from thence, of reprobate silver from the mouth and sentence of their neighbours (Eze 22:18-22; Jer 6:28-30). But when I, says Job, am tried, "I shall come forth as gold" (Job 23:10).
When Saul had cast one javelin at David, it made him walk wisely in all his ways. But when he added to his first fury, plots to take away his life, then David behaved himself yet more wisely (1 Sam 18:10-30). The hotter the rage and fury of men are against righteous ways, the more those that love righteousness grow therein. For they are concerned for it, not to hide it, but to make it spangle; not to extinguish it, but to greaten it, and to show the excellency of it in all its features, and in all its comely proportion. Now such an one will make straight steps for his feet, "let that which is lame be turned out of the way" (Heb 12:13). Now he shows to all men what faith is, by charity, by self-denial, by meekness, by gentleness, by long-suffering, by patience, by love to enemies, and by doing good to them that hate us; now he walketh upon his high places. Yea, will not now admit that so slovenly a conversation should come within his doors, as did use to haunt his house in former times. Now it is Christmas,39 now it is suffering time, now we must keep holy day every day. The reason is, for that a man, when he suffereth for Christ, is set upon a hill, upon a stage, as in a theatre, to play a part for God in the world. And you know when men are to play their parts upon a stage, they count themselves, if possible, more bound to circumspection; and that for the credit of their master, the credit of their art, and the credit of themselves. For then the eyes of every body are fixed, they gape and stare upon them (Psa 22:17). And a trip here is as bad as a fall in another place. Also now God himself looks on. Yea, he laugheth, as being pleased to see a good behaviour attending the trial of the innocent.
(1.) He that suffereth for righteousness' sake suffereth for his goodness, and he is now to labour by works and ways to convince the world that he suffereth as such an one. (2.) He that suffereth for righteousness' sake has many that are weak to strengthen by his sweet carriages under the cross, wherefore he had need to exceed in virtue. (3.) He also is by well-doing to put to silence the ignorance of foolish men, he had need be curious and circumspect in all his actions. (4.) He is to come in, and to be a judge, and to condemn, by his faith and patience in his sufferings, the world, with his Lord and fellows, at the appearing of Jesus Christ; he had need be holy himself. This, therefore, is the fit sign of suffering for righteousness' sake (1 Cor 6:1-5; Heb 11:7; 2 Thess 1:5,6; 1 Peter 4:3-5).
6. He that suffereth, not only for righteousness, but also for righteousness' sake, will not exchange his cause, though for it in a jail, for all the ease and pleasure in the world. They that suffered for righteousness' sake of old, were tempted before they were sawn asunder (Heb 11). Tempted, that is, allured, to come out of their present sufferings, and leave their faith and profession in irons behind them. Tempted with promises of promotion, of ease, of friendship, of favour with men. As the Devil said to Christ, so persecutors of old did use to make great promises to sufferers, if they would fall down and worship. But his is alone as if they should say, Butcher, make away with your righteousness,40 and a good conscience, and you shall find the friendship of the world. For there is no way to kill a man's righteousness but by his own consent. This, Job's wife knew full well, hence she tempted him to lay violent hands upon his own integrity (Job 2:9).
The Devil, nor men of the world can kill thy righteousness or love to it, but by thy own hand; or separate that and thee asunder, without thine own act. Nor will he that doth indeed suffer for the sake of it, or of love he bears thereto, be tempted to exchange it for the goods of all the world. It is a sad sight to see a man that has been suffering for righteousness, restored to his former estate, while the righteousness for which he suffered, remains under locks and irons, and is exposed to the scorn, contempt, reproach of the world, and trodden under the foot of men.41 "It is better," said Paul, "for me to die, than that any man should make my glorying void." And it had been a hundred times better for that man, if he had never known the way of righteousness, than after he has known it, to turn from the holy commandment delivered unto him.
The striving is, in persecution, for righteousness; to wit, whether it shall be set up, or pulled down. The sufferer, he is for setting up, and the persecutors are for pulling down. Thus they strive for the mastery. Now, if a man stands by his righteousness, and holds fast his good profession, then is righteousness set up; nor can it, so long, be pulled down. Hence, so long a man is said to overcome; and overcome he doth, though he be killed for his profession. But if he starts back, gives place, submits, recants, or denieth any longer to own that good thing that he professed, and exposed himself to suffering for; then he betrays his cause, his profession, his conscience, his righteousness, his soul, and all; for he has delivered up his profession to be murdered before his face: A righteous man falling down before the wicked, is as a troubled fountain, and a corrupt spring (Prov 25:26). But this, I hope, will not he do that loveth righteousness, and that suffereth for righteousness' sake. I do not say but that a man may slip here, with Peter, Origen, Hierom, Cranmer, Baynham, Ormis,42 and other good folk; but be he one of the right kind, a lover of righteousness indeed, he will return, and take revenge upon himself in a godly way, for so ungodly a fact.
7. He that suffereth not only for righteousness, but also for righteousness sake, is not so wedded to his own notions as to slight or overlook the good that is in his neighbour. But righteousness he loves wherever he finds it, though it be in him that smiteth him (Psa 141:5). Yea, he will own and acknowledge it for the only thing that is of beauty and glory in the world. With the excellent in the earth is all such a man's delight. Wherefore I put a difference betwixt suffering for an opinion and suffering for righteousness; as I put a difference between suffering for righteousness and suffering for righteousness' sake.
If righteousness, if the stamp of God, if divine authority, is not found upon that thing which I hold, let men never suffer for it under the notion of righteousness. If sin, if superstition, if idolatry, if derogation from the wisdom of Christ, and the authority and perfection of his Word, be not found in, nor joined to that thing that I disown in worship, let me never open my mouth against it. I had rather fall in with, and be an associate of a righteous man that has no true grace, than with a professor that has no righteousness. It is said of the young man, though he went away from Christ, that he looked upon him and loved him (Mark 10:17-22). But it is not said that ever he loved Judas. I know that the righteousness for which a good man suffereth, is not then embraced of the world, for that at such a time it is under a cloud. But yet there is righteousness also in the world, and wherever I see it, it is of a high esteem with me. David acknowledged some of his enemies to be more righteous than he acknowledged some of his servants to be (2 Sam 4:9-11; 3:31-35). It is a brave thing to have righteousness, as righteousness, to be the top-piece in mine affections. The reason why Christ was anointed with the oil of gladness above his fellows, was, because he loved righteousness, and hated iniquity more than they (Heb. 1:9). Love to righteousness flows from golden graces, and is that, and that only, that can make a man capable of suffering, in our sense, for righteousness' sake.
8. He that suffereth not only for righteousness, but also for righteousness' sake, will take care that his sufferings be so managed with graciousness of words and actions, that it may live when he is dead; yea, and it will please him too, if righteousness flourishes, though by his loss. Hence it is that Paul said, he rejoiced in his suffering, Colossians 1:24; namely, because others got good thereby. And that he said, "Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all" (Phil 2:17). But why rejoice in this? Why, because though his sufferings were to the distressing of his flesh, yet they were to the refreshing, comfort, and stability of others. This was it also that made him jostle with the false brethren among the churches; to wit, "that the truth of the gospel might continue with them" (Gal 2:5).
When a man shall run the hazard of the ruin of what he has, and is, for righteousness, for the good and benefit of the church of God; that man, he managing himself by the rule, if he suffers for so doing, suffers not only for righteousness, but also for righteousness' sake. "I endure all things," said Paul, "for the elect's sake, that they may also obtain the salvation which is in Christ Jesus with eternal glory" (2 Tim 2:10). Here was love, you will say, to persons; and I will say also, to things; to all the righteousnesses of God that are revealed in the world, that all the elect might enjoy them to their eternal comfort and glory, by Christ Jesus. For "whether we be afflicted," says he, "it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation" (2 Cor 1:6).
The end of a man and his design, if that be to promote righteousness, he using lawful means to accomplish it, is greatly accepted of God by Christ; and it is a sign he is a lover of righteousness; and that if he suffereth for so doing, he suffereth not for well-doing, only as to matter of fact, but also for his love to the good thing done, and for its sake.
I have now done with that first head that was to be spoken to, as touching the law and testament; which we have said was to be understood of the will of God spoken of in the text: "Let them that suffer according to the will of God," that is, according to his law and testament. Now we have showed what it is to suffer according to that; we come to another thing, namely:—
[THE WILL OF GOD MEANS HIS ORDER AND DESIGNMENT.]
Second, That by the will of God, we also understand his order and designment. For the will of God is active, to dispose of his people, as well as preceptive, to show unto us our duty. He then that suffers for righteousness' sake, as he suffers for that which is good as to the matter of it, and as he suffers for that which is good, after that manner as becomes that truth for which he suffereth; so he that thus suffereth, suffereth by the order and designment of God. That, then, is the next thing that is to be spoken to, namely:—
God is the great orderer of the battle that is managed in the world against antichrist. Hence that battle is called, "The battle of that great day of God Almighty" (Rev 16:14). It is not what enemies will, nor what they are resolved upon, but what God will, and what God appoints; that shall be done. This doctrine Christ teacheth when he saith, "Are not five sparrows sold for two farthings, and not one of them is forgotten before God? But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows" (Luke 12:6,7). He speaks in the verses before of killing, and bids them that they should not be afraid for that. "Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him." Then he leads them to the consideration of this, that the will of God governs, and disposes of his [people] to suffering; as well as declares to them for what, and how they should suffer, saying, "Are not five sparrows sold for two farthings," &c.
Also in Isaiah 8:9,10 and in Isaiah 2:12,13, you have in sum the same thing inserted again. But we will not stay upon proof, but will proceed to demonstration hereof.
Pharaoh said he would, ay, that he would, but he could not touch so much as a thread or a rag of Israel, because the will of God was in that thing contrary to him. Saul said that he would have David, and to that end would search for him among the thousands of Judah; but David was designed for another purpose, and therefore Saul must go without him (1 Sam 23:25) Rabshakeh said that he was come from Assyria to Jerusalem to make "Judah eat their own dung, and drink their own piss" (Isa 36:12). But God said he should not shoot an arrow there. And it came to pass as God had said (Isa 37:33; 2 Kings 18; 2 Chron 28). Jeremiah and Baruch's enemies would have killed them, but they could not, for God hid them. How many times had the Jews a mind to have destroyed Jesus Christ; but they could not touch a hair of his head until his hour was come.
Those also that bound themselves in a curse, that they would neither eat nor drink until they had killed Paul, were forced to be foresworn, for the will of God was not that Paul should die as yet (Acts 23:12). This therefore should be well considered of God's church, in the cloudy and dark day. "All his saints are in thy hand" (Deut 33:3). It is not the way of God to let the enemies of God's church do what they will; no, the Devil himself can devour but "whom he may" (1 Peter 5:8). And as no enemy can bring suffering upon a man when the will of God is otherwise, so no man can save himself out of their hands when God will deliver him up for his glory. It remaineth, then, that we be not much afraid of men, nor yet be foolishly bold; but that we wait upon our God in the way of righteousness, and the use of those means which his providence offereth to us for our safety; and that we conclude that our whole dispose, as to liberty or suffering, lieth in the will of God, and that we shall, or shall not suffer, even as it pleaseth him. For,
First, God has appointed WHO shall suffer. Suffering comes not by chance, or by the will of man, but by the will and appointment of God. "Let no man," said Paul, "be moved by these afflictions; for yourselves know that we are appointed thereunto" (1 Thess 3:3). We are apt to forget God when affliction comes, and to think it a strange thing that those that fear God should suffer indeed (1 Peter 4:12). But we should not, for we suffer by the will and appointment of God. Hence they under the altar were bid to rest for a while, even until their fellow-servants also, and their brethren that should be killed—mark that—"should be killed, as they were, should be fulfilled" (Rev 6:11). Wherefore, suffering for righteousness and for righteousness' sake, is by the will of God. God has appointed who shall suffer. That is the first.
Second, As God has appointed who shall suffer, so he has appointed WHEN they shall suffer for his truth in the world. Sufferings for such and such a man are timed, as to when he shall be tried for his faith. Hence, when Paul was afraid, at Corinth, that the heathens would fall about his ears, the Lord spake to him by night in a vision, saying, "Be not afraid, but speak, and hold not thy peace; for I am with thee, and no man shall set on thee to hurt thee" (Acts 18:9,10). His time of suffering was not yet come there. It is also said concerning Jesus Christ, that even then when "they sought to take him, no man laid hands on him, because his hour was not yet come" (John 7:30). The times, then, and the seasons, even for the sufferings of the people of God, are not in the hands of their enemies, but in the hand of God; as David said, "My times are in thy hand." By the will of God, then, it is that such shall suffer at, but not until, that time. But,
Third, As God has appointed who and when, so he has appointed WHERE this, that, or the other good man shall suffer. Moses and Elias, when they appeared on the holy mount, told Jesus of the sufferings which he should accomplish at Jerusalem. Jerusalem was the place assigned for Christ to suffer at; also, there must the whole of his sufferings be accomplished (Luke 9:30,31). The saints are sprinkled by the hand of God here and there, as salt is sprinkled upon meat to keep it from stinking. And as they are thus sprinkled, that they may season the earth; so, accordingly, where they must suffer is also appointed for the better confirming of the truth. Christ said, it could not be that a prophet should "perish out of Jerusalem" (Luke 13:33). But why could it not be that they should perish other where? Were there no enemies but in Jerusalem? Were there no good men but at Jerusalem? No, no; that was not the reason. The reason was, for that God had appointed that they should suffer there. So then, who, when, and where, is at the will of God, and they, accordingly, are ordered by that will.
Fourth, As God has appointed who, when, and where, so he has also appointed WHAT KIND of sufferings this or that saint shall undergo, at this place and at such a time. God said that he would show Paul beforehand how great things he should suffer for his sake (Acts 9:16). And it is said that Christ did signify to Peter beforehand "by what death he should glorify God" (John 21:19). When Herod had beheaded John the Baptist, and when the Jews had crucified Christ, it is said that they had but fulfilled what was "written of them" (Mark 9:13; Acts 13:29). Our sufferings, as to the nature of them, are all writ down in God's book; and though the writing seem as unknown characters to us, yet God understands them very well. Some of them they shall kill and crucify, and some of them they shall scourge in their synagogue, "and persecute them from city to city" (Matt 23:34). Shall God, think you, say, some of them they shall serve thus, and some of them they shall do so to; and yet not allot which some to this, and which to that, and which to the other trial?
Doubtless our sufferings fall by the will of God unto us, as they fell of old upon the people of Jerusalem. It was appointed by God who of them should die of hunger, who with sword, who should go into captivity, and who should be eaten up of beasts (Jer 15:2,3). So is the case here, namely, as God has appointed who, when, where, and the like, so he has, also, what manner of sufferings this or that good man shall undergo for his name. Let it then be concluded, that hitherto it appears, that the sufferings of saints are ordered and disposed by the will of God. But,
Fifth, As all this is determined by the will of God, so it is also appointed FOR WHAT TRUTH this or that saint shall suffer this or that kind of affliction. Every saint has his course, his work, and his testimony, as is allotted him of God (Mark 13:34). John had a course, a testimony to fulfil for God (Acts 13:25), and so had holy Paul (2 Tim 4:6,7), and so has every saint: also, he that is to suffer has his truth appointed him to suffer for. Christ had a truth peculiar to himself to bear witness to in a way of suffering (Mark 14:61,62). John had a truth peculiar to himself to bear witness to in a way of suffering (Mark 6:17,18). Stephen had also a truth, divers from them both, to which he bare a holy testimony, and for which he bravely died (Acts 7:51-53).
If you read the book of Acts and Monuments, you may see a goodly variety as to this; and yet in all a curious harmony. Some are there said to suffer for the Godhead, some for the manhood, some for the ordinances of Christ, and some laid down their lives for the brethren. And thus far we see that he that suffers for righteousness' sake, suffers, in this sense, according to the will of God.
Sixth, As it is appointed who, when, where, what kind, and for what truth, by the will of God, this and that saint should suffer; so also it is appointed BY WHOSE HAND this or that man shall suffer for this or that truth. It was appointed that Moses and Israel should suffer by the hand of Pharaoh. And for this very purpose, said God, have I raised thee up, that is, to be a persecutor, and to reap the fruits thereof (Exo 9:16). It was also determined that Christ should suffer by the hand of Herod and Pontius Pilate; "For of a truth," said they, "against thy holy child Jesus—both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done" (Acts 4:27).
These are great instances, from which we may gather how all these things are ordered from thence down hitherto. For if a sparrow falls not to the ground without God, she shall not be killed without God; not by he knows not who. And if a Christian man is better than many sparrows, it follows, that God concerns himself more with, for, and about him than with, for, or about many sparrows. It follows, therefore, in right reason, that as the person who is appointed to be the sufferer, so the persons who are appointed to be the rod and sword thereby to afflict withal. Thus far, therefore, the will of God is it that ordereth and disposeth of us and of our sufferings.
Seventh, As all these pass through the hand of God, and come not to us but by his will, so HOW as also LONG is really determined as any of them all. It is not in man, but God, to set the time how long the rod of the wicked shall rest upon the lot of the righteous. Abraham must be informed of this. "Abraham," says God, "know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years" (Gen 15:13). So the thraldom of Israel in Babylon was not only in the general appointed, but the time prefixed, how long (Jer 25:11,12; 29:10). The time of the beast's reign and of the witnesses walking in sackcloth are punctually fixed, and that beyond which they cannot go (Rev 11, 12, 13).
I know these are generals, and respect the church in the bulk of it, and not particular persons. But, as was hinted afore, we must argue from the greater to the lesser, that is, from four hundred years to ten days, from ten days to three, and so from the church in general to each particular member, and to the time and nature of their sufferings (Rev 2:10; Hosea 6:2; Acts 23:11).
And thus, in a word or two, I have finished the first two parts of the text, and showed you what there is in Peter's counsel and advice; and showed you also, to whom his advice is given: in which last, as you see, I have showed you both what the will of God is, and what to suffer according to it. And particularly, I have, in a few words, handled this last, to show you that our sufferings are ordered and disposed by him, that you might always, when you come into trouble for his name, not stagger nor be at a loss, but be stayed, composed, and settled in your minds, and say, "The will of the Lord be done" (Acts 21:14). I will also say unto you this by the way, that the will of God doth greatly work, even to order and dispose of the spirits of Christians, in order to willingness, disposedness, readiness, and resignation of ourselves to the mind of God. For with respect to this were those words last recited spoken. Paul saw that he had a call to go up to Jerusalem, there to bear his testimony for Christ and his gospel; but those unto whom he made know his purpose entreated him, with much earnestness, not to go up thither, for that, as they believed, it would endanger his life. But he answereth, What, mean ye to weep, and to break my heart? for I am ready, not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. And when he would not be persuaded, says Luke, we ceased, saying, "The will of the Lord be done." From what has been thus discoursed, many things will follow; as,
1. That the rod, as well as the child, is God's; persecutors, as well as the persecuted, are his, and he has his own designs upon both. He has raised them up, and he has ordered them for himself, and for that work that he has for them to do. Hence Habakkuk, speaking of the church's enemies, saith, "Thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction" (Hab 1:12). And, therefore, they are in other places called the rod of God's anger; his staff (Isa 10:5), his hand; his sword (Psa 17:13,14).
Indeed, to be thus disposed of, is a sad lot; the lot is not fallen to them in pleasant places, they have not the goodly heritage; but the judgments of God are a great deep. The thing formed may not say to him that formed it, Why hast thou made me thus? To be appointed, to be ordained, to be established to be a persecutor, and a troubler of God's church—O tremendous judgment! O amazing anger!
Three things the people of God should learn from hence.
(1.) Learn to pity and bewail the condition of the enemy; I know thou canst not alter the counsel of God; appointed they are, established they are for their work, and do it they must and shall. But yet it becomes them that see their state, and that their day is coming, to pity and bewail their condition, yea, and to pray for them too; for who knows whether it is determined that they should remain implacable to the end, as Herod; or whether they may through grace obtain repentance of their doings, with Saul. And I say again, if thy prayer should have a casting hand in the conversion of any of them, it would be sweet to thy thoughts when the scene is over.
(2.) Never grudge them their present advantages. "Fret not thyself because of evil men, neither be thou envious at the workers of iniquity" (Prov 24:19). Fret not, though they spoil thy resting-place. It is God that has bidden them do it, to try thy faith and patience thereby. Wish them no ill with what they get of thine; it is their wages for their work, and it will appear to them ere long that they have earned it dearly. Their time is to rejoice but as in a moment, in what thus is gotten by them; and then they, not repenting, are to perish for ever, like their own dung (Job 20:5-7). Poor man, thou that hast thy time to be afflicted by them, that thy golden graces may shine the more, thou art in the fire, and they blow the bellows. But wouldest thou change places with them? Wouldest thou sit upon their place of ease? Dost thou desire to be with them (Prov 24:1)? O rest thyself contented; in thy patience possess thy soul, and pity and bewail them in the condition in which they are.
(3.) Bless God that thy lot did fall on the other side, namely, to be one that should know the truth, profess it, suffer for it, and have grace to bear thee up thereunder, to God's glory, and thy eternal comfort. This honour have not all his saints; all are not counted worthy thus to suffer shame for his name. Do this, I say, though they get all, and leave thee nothing but the shirt on thy back, the skin on thy bones, or an hole in the ground to be put in (Heb 11:23-26).
2. Labour to be patient under this mighty hand of God, and be not hasty to say, When will the rod be laid aside? mind thou thy duty, which is to let patience have its perfect work. And bear the indignation of the Lord, because thou hast sinned against him, until he please to awake, to arise, and to execute judgment for thee (Micah 7:9). But to pass this. Are things thus ordered? then this should teach us that there is a cause. The rod is not gathered without a cause; the rod is fore-determined, because the sin of God's people is foreseen, and ofttimes the nature of the sin, and the anger of the Father, is seen in the fashion of the rod. The rod of my anger, saith God. A bitter and hasty nation must be brought against Jerusalem; an enemy fierce and cruel must be brought against the land of Israel. Their sins called for such a rod, for their iniquities were grievous (Hab 1:6).
This should teach us with all earnestness to be sorry for our sins, and to do what we can to prevent these things, by falling upon our face in a way of prayer before God. If we would shorten such days, when they come upon us, let us be lovers of righteousness, and get more of the righteousness of faith, and of compliance with the whole will of God into our hearts. Then I say, the days shall be shortened, or we fare as well, because the more harmless and innocent we are, and suffer, the greater will our wages, our reward, and glory be, when pay-day shall come; and what if we wait a little for that?
These things are sent to better God's people, and to make them white, to refine them as silver, and to purge them as gold, and to cause that they that bear some fruit, may bring forth more: we are afflicted, that we may grow (John 15:2). It is also the will of God, that they that go to heaven should go thither hardly or with difficulty. The righteous shall scarcely be saved. That is, they shall, but yet with great difficulty, that it may be the sweeter. Now that which makes the way to heaven so strait, so narrow, so hard, is the rod, the sword, the persecutor, that lies in the way, that marks where our haunt is, that mars our path, digs a pit, and that sets a net, a snare for us in the way (1 Sam 23:22; Job 30:12-14; Psa 9:15; 31:4; 35:7; 119:110; 140:5; 142:3).
This, I say, is that which puts us to it, but it is to try, as I said, our graces, and to make heaven the sweeter to us. To come frighted and hard pursued thither, will make the safety there the more with exceeding gladness to be embraced. And I say, get thy heart yet more possessed with the power of godliness; that the love of righteousness may be yet more with thee. For this blessedness, this happiness, he shall be sure of, that suffereth for righteousness' sake.
3. Since the rod is God's as well as the child, let us not look upon our troubles as if they came from, and were managed only by hell. It is true, a persecutor has a black mark upon him, but yet the Scriptures say that all the ways of the persecutor are God's (Dan 5:23). Wherefore as we should, so again we should not, be afraid of men: we should be afraid of them, because they will hurt us; but we should not be afraid of them, as if they were let loose to do to us, and with us, what they will. God's bridle is upon them, God's hook is in their nose: yea, and God has determined the bounds of their rage, and if he lets them drive his church into the sea of troubles, it shall be but up to the neck, and so far it may go, and not be drowned (2 Kings 19:28; Isa 37:29; 8:7,8). I say the Lord has hold of them, and orders them; nor do they at any time come out against his people but by his licence and commission how far to go, and where to stop. And now for two or three objections:—
1. Object. But may we not fly in a time of persecution? Your pressing upon us, that persecution is ordered and managed by God, makes us afraid to fly.
Answ. First, having regard to what was said afore about a call to suffer; thou mayest do in this even as it is in thy heart. If it is in thy heart to fly, fly: if it be in thy heart to stand, stand. Any thing but a denial of the truth. He that flies, has warrant to do so; he that stands, has warrant to do so. Yea, the same man may both fly and stand, as the call and working of God with his heart may be. Moses fled (Exo 2:15), Moses stood (Heb 11:27). David fled (1 Sam 19:12), David stood (24:8). Jeremiah fled (Jer 37:11,12), Jeremiah stood (38:17). Christ withdrew himself (Luke 9:10), Christ stood (John 18:1-8). Paul fled (2 Cor 11:33), Paul stood (Acts 20:22,23).
There are therefore few rules in this case. The man himself is best able to judge concerning his present strength, and what weight this or that argument has upon his heart to stand or fly. I should be loath to impose upon any man in these things; only, if thou fliest, take two or three cautions with thee:—
(1.) Do not fly out of a slavish fear, but rather because flying is an ordinance of God, opening a door for the escape of some, which door is opened by God's providence, and the escape countenanced by God's Word (Matt 10:23).
(2.) When thou art fled, do as much good as thou canst in all quarters where thou comest, for therefore the door was opened to thee, and thou bid to make thy escape (Acts 8:1-5).
(3.) Do not think thyself secure when thou art fled; it was providence that opened the door, and the Word that did bid thee escape: but whither, and wherefore, that thou knowest not yet. Uriah the prophet fled into Egypt, because there dwelt men that were to take him, that he might be brought again to Jerusalem to die there (Jer 26:21).
(4.) Shouldest thou fly from where thou art, and be taken in another place; the most that can be made of it—thy taking the opportunity to fly, as was propounded at first—can be but this, thou wast willing to commit thyself to God in the way of his providence, as other good men have done, and thy being now apprehended has made thy call clear to suffer here or there, the which before thou wert in the dark about.
(5.) If, therefore, when thou hast fled, thou art taken, be not offended at God or man: not at God, for thou art his servant, thy life and thy all are his; not at man, for he is but God's rod, and is ordained, in this, to do thee good. Hast thou escaped? Laugh. Art thou taken? Laugh. I mean, be pleased which way soever things shall go, for that the scales are still in God's hand.
(6.) But fly not, in flying, from religion; fly not, in flying, for the sake of a trade; fly not, in flying, that thou mayest have ease for the flesh: this is wicked, and will yield neither peace nor profit to thy soul; neither now, nor at death, nor at the day of judgment.
2. Object. But if I fly, some will blame me: what must I do now?
Answ. And so many others if thou standest; fly not, therefore, as was said afore, out of a slavish fear; stand not, of a bravado. Do what thou dost in the fear of God, guiding thyself by his Word and providence; and as for this or that man's judgment, refer thy case to the judgment of God.
3. Object. But if I be taken and suffer, my cause is like to be clothed with scandals, slanders, reproaches, and all manner of false, and evil speakings; what must I do?
Answ. Saul charged David with rebellion (1 Sam 22:8,13). Amos was charged with conspiring against the king (Amos 7:10). Daniel was charged with despising the king; and so also were the three children (Dan 6:13; 3:12). Jesus Christ himself was accused of perverting the nation, of forbidding to give tribute to Caesar, and of saying that himself was Christ a king (Luke 23:2). These things therefore have been. But,
(1.) Canst thou, after a due examination of thyself, say that as to these things thou art innocent and clear? I say, will thy conscience justify thee here? Hast thou made it thy business to give unto God the things that are God's, and unto Caesar the things that are his, according as God has commanded? If so, matter not what men shall say, nor with what lies and reproaches they slander thee, but for these things count thyself happy. Blessed are ye, when men shall revile you—and shall say all manner of evil against you falsely (lying) for my sake (saith Christ). Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you (Matt 5:11,12). Comfort thyself therefore in the innocency of thy soul, and say, I am counted a rebel, and yet am loyal; I am counted a deceiver, and yet am true (1 Sam 24:8-12, 2 Cor 6:8). Also refer thy cause to the day of judgment; for if thou canst rejoice at the thoughts that thou shalt be cleared of all slanders and evil speakings then, that will bear up thy heart as to what thou mayest suffer now. The answer of a good conscience will carry a man through hell to heaven. Count these slanders part of thy sufferings, and those for which God will give thee a reward, because thou art innocent, and for that they are laid upon thee for thy profession's sake. But if thou be guilty, look to thyself; I am no comforter of such.
[THIRD, THE GOOD EFFECT OF COMMITTING THE SOUL TO GOD'S KEEPING.]
I come now to speak to the third and last part of the text, namely, of the good effect that will certainly follow to those that, after a due manner, shall take the advice afore given. "Let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful Creator."
Two things from the last clause of the text lie yet before us. And they are they by which will be shown what good effect will follow to those that suffer according to the will of God, and that commit their souls to his keeping. 1. Such will find him to themselves a Creator. 2. They will find him a faithful Creator. "Let them commit the keeping of their souls to him, as unto a faithful Creator."
In this phrase, a Faithful Creator, behold the wisdom of the Holy Ghost, how fitly and to the purpose he speaketh. King is a great title, and God is sometimes called a King; but he is not set forth by this title here, but by the title of a Creator; for it is not always in the power of a king to succour and relieve his subjects, that are suffering for his crown and dignity. Father is a sweet title—a title that carrieth in it an intimation of a great deal of bowels and compassion, and God is often set forth also by this title in the holy Scriptures. But so he is not here, but rather as a Creator. For a father, a compassionate father, cannot always help, succour, or relieve his children, though he knows they are under affliction! Oh! but a Creator can. Wherefore, I say, he is set forth here under the title of Creator.
FIRST, A Creator! nothing can die under a Creator's hands. A Creator can sustain all. A Creator can, as a Creator, do what he pleases. "The Lord, the everlasting God, the Creator of the ends of the earth, fainteth not, neither is weary" (Isa 40:28).
The cause of God, for which his people suffer, had been dead and buried a thousand years ago, had it not been in the hand of a Creator. The people that have stood by his cause had been out of both as to persons, name, and remembrance, had they not been in the hand of a Creator. Who could have hoped, when Israel was going in, even into the mouth of the Red Sea, that ever his cause, or that people, should have revived again. A huge host of the Egyptians were behind them, and nothing but death before and on every hand of them; but they lived, they flourished, they outlived their enemies, for they were in the hand of a Creator.
Who could have hoped that Israel should have returned again from the land, from the hand, and from under the tyranny of the king of Babylon? They could not deliver themselves from going thither, they could not preserve themselves from being diminished when they came there, their power was gone, they were in captivity, their distance from home was far, their enemies possessed their land, their city of defence was ruined, and their houses burned down to the ground; and yet they came home again: there is nothing impossible to a Creator.
Who could have thought that the three children could have lived in a fiery furnace? that Daniel could have been safe among the lions? that Jonah could have come home to his country, when he was in the whale's belly? or that our Lord should have risen again from the dead? But what is impossible to a Creator?
This, therefore, is a rare consideration for those to let their hearts be acquainted with that suffer according to the will of God, and that have committed the keeping of their souls to him in well-doing. They have a Creator to maintain and uphold their cause, a Creator to oppose its opposers. And hence it is said, all that burden themselves with Jerusalem "shall be cut in pieces, though all the people of the earth be gathered together against it" (Zech 12:3).
SECOND, A Creator! A Creator can not only support a dying cause, but also fainting spirits. For as he fainteth not, nor is weary, so "he giveth power to the faint, and to them that have no might he increaseth strength" (Isa 40:29). He is the God of the spirits of all flesh, and has the life of the spirit of his people in his own hand. Spirits have their being from him; he is the Father of spirits. Spirits are made strong by him, nor can any crush that spirit that God the Creator will uphold.
Is it not a thing amazing to see one poor inconsiderable man, in a spirit of faith and patience, overcome all the threatenings, cruelties, afflictions, and sorrows, that a whole world can lay upon him? None can quail43 him, none can crush him, none can bend down his spirit. None can make him to forsake what he has received of God—a commandment to hold fast. His holy, harmless, and profitable notions, because they are spiced with grace, yield to him more comfort, joy, and peace, and do kindle in his soul so goodly a fire of love to, and zeal for God, that all the waters of the world shall never be able to quench.
Ay, say some, that is because his is headstrong, obstinate, and one that will hear no reason. No, say I, but it is because his spirit is in the hand, under the conduct and preservation, of a Creator. A Creator can make spirits, uphold spirits, and make one spirit stronger to stand, than are all the spirits of the world to cast down. To stand, I say, in a way of patient enduring in well-doing, against all that hell can do to suppress.
THIRD, A Creator! A Creator can bring down the spirits that oppose, and make them weak and unstable as water. The Lord, the everlasting God, the Creator of the ends of the earth, fainteth not, nor is weary; there is no searching of his understanding. He gives power to the faint, and to those that have no might, he increaseth strength; now mark, even the young shall faint and be weary, and the young men shall utterly fall. A Creator can dash the spirits of the enemies with fear. God can put them in fear, and make them know that they are men and not God, and that their horses are flesh and not spirit. When the enemy came to take Jesus Christ, their spirits fainted, their hearts died in them; they went backwards, and fell to the ground. They had hard work to strengthen their spirits to a sufficiency of boldness and courage, though they brought halberts, and staves, and swords, and weapons with them, to take a naked44 man (John 18:3-7).
And although this is that which is not so visible to the world as some other things are, yet I believe that God treads down the spirits of men in a day when they afflict his people, oftener than we are aware of, or than they are willing to confess. How was the hostile spirit of Esau trod down of God, when he came out to meet his poor naked brother, with no less than four hundred armed men? He fainted before his brother, and instead of killing, kissed him (Gen 33:4). How was the bloody spirit of Saul trod down, when David met him at the mouth of the cave, and also at the hill Hachilah (1 Sam 24; 26)? God is a Creator, and as a Creator, is a spirit maker, a spirit reviver, a spirit destroyer; he can destroy body and soul in hell (Luke 12:5).
FOURTH, A Creator! As a Creator, he is over all arts, inventions, and crafts of men that are set on work to destroy God's people, whether they be soldiers, excellent orators, or any other whatsoever; we will single out one—the smith, that roaring fellow, who with his coals and his bellows makes a continual noise. "I have created the smith," said God, "that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy" (Isa 54:16). The smith, what is he? I answer, an idol maker, a promoter of false worship, and one that makes instruments of cruelty, therewith to help to suppress the true [worship] (Isa 41:7; 44:12; 46:6).
"I have created the smith," saith God, "that bloweth the coals in the fire." The idol inventor, the idol maker, the supporter of idol worship, he is my creature, saith God, to teach that he has power to reach him, and to command his sword to approach him at his pleasure, notwithstanding his roaring with his bellows, and his coals in the fire. So then, he cannot do what he will in the fire, nor with his idol when he has made it; the instrument, also that he makes for the defence of his idol, and for the suppressing of God's true worship, shall not do the thing for the which it is designed by him. And so the very next verse saith: "No weapon that is formed against thee shall prosper, and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord" (Isa 54:17). And the text saith moreover, I have created the waster to destroy. The waster, what is that? Why, the smith makes an idol, and God has made the rust; the smith makes a sword, and God has made the rust. The rust eats them up, the moth shall eat them up, the fire shall devour them. "The wicked," saith the Psalmist, "have drawn out the sword, and have bent their bow, to cast down the poor and needy, and to slay such as be of upright conversation. Their sword shall enter into their own heart, and their bows shall be broken" (Psa 37:14,15).
All this can God do, because he is a Creator, and none but God can do it. Wherefore by this peculiar title of Creator, the apostle prepareth support for suffering saints, and also shows what a good conclusion is like to be made with them that suffer for righteousness' sake, according to his will; and that commit the keeping of their souls to him in well-doing, as unto a faithful Creator.
FIFTH, A Creator! A Creator can make such provision for a suffering people, in all respects, as shall answer all their wants. Have they lost their peace with the world? Have they no more peace with this world? Why, a Creator can make, create peace, can create peace, peace; peace with God, and peace with his conscience; and that is better than all the peace that can be found elsewhere in the world (Isa 57:19). Have they lost a good frame of heart? Do they want a right frame of spirit? Why, though this is to be had no where in the world, yet a Creator can help them to it (Psa 51:10). Have they lost their spiritual defence? Do they lie too open to their spiritual foes? Why, this a Creator can help. "And the Lord will create upon every dwelling place of Mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence." (Isa 4:5)
This is the work of the Spirit; for though the Spirit itself be uncreated, yet all the holy works of it in the heart are verily works of creation. Our new man is a creation; our graces are a creation; our joys and comforts are a creation45 (2 Cor 5:17,18; Eph 4:24; Isa 65:17-19). Now a creation none can destroy but a Creator; wherefore here is comfort. But again, God hath created us in Christ Jesus; that is another thing. The sun is created in the heavens; the stars are created in the heavens; the moon is created in the heavens. Who can reach them, touch them, destroy them, but the Creator? Why, this is the case of the saint; because he has to do with a Creator, he is fastened to Christ; yea, is in him by an act of creation (Eph 2:10), so that unless Christ and the creation of the Holy Ghost can be destroyed, he is safe that is suffering according to the will of God, and that hath committed the keeping of his soul to him in well-doing, as unto a faithful Creator. And this I would have you consider moreover; the man that suffereth according to the will of God, committeth not such a soul to this Creator as dwells in carnal men—a naked soul, a graceless soul, a soul that has nothing in it but sin; but he commits a converted soul, a regenerate soul, a soul adorned, beautified, and sanctified, with the jewels, and bracelets, earrings, and perfumes of the blessed Spirit of grace. And I say again, this is the work of a Creator, and a Creator can maintain it in its gallantry,
FOOTNOTE? "Gallantry"; splendour of appearance, grandeur, nobleness.—Ed.
and he will do so, but he will put forth acts of creating power for it every day.
SIXTH, A Creator! He that can create can turn and alter any thing, to what himself would have it. He that made "the seven stars and Orion, and turneth the shadow of death into the morning" (Amos 5:8), he can "make the wilderness a pool of water, and the dry land springs of water" (Isa 41:18). Our most afflicted and desolate conditions, he can make as a little haven unto us; he can make us sing in the wilderness, and can give us our vineyards from thence (Hosea 2:14,15). He can make Paul sing in the stocks, and good Rowland Taylor dance as he goeth to the burning stake. Jails, and mocks, and scourgings, and flouts and imprisonments, and hunger, and nakedness, and peril, and sword, and dens, and caves, and rocks, and mountains, God can so sweeten with the honey of his Word, and make so famous for situation by the glory of his presence, and so rich and fruitful by the communications of the Holy Ghost, and so easy by the spreading of his feathers over us, that we shall not be able to say, that in all the world a more commodious place, or comfortable condition, can be found. Some have know this, and have been rather ready to covet to be here, than to shun and fly from it, as a most unsavoury condition. 46
All these things, I say, God doth as a Creator. He hath created antipathies, and he can make antipathies close, and have favour one for another. The lion and the calf, the wolf and the lamb, the little boy and the cockatrice's den he can reconcile, and make to be at agreement. So, sufferings and the saint; the prison and the saint; losses, crosses, and afflictions, and the saint: he can make to lie down sweetly together.
SEVENTH, A Creator! A Creator can make up all that thou hast or shalt lose for the sake of thy profession by the hands of the children of men, be they friends, relations, a world, life, or what you can conceive of.
1. Hast thou lost thy friend for the sake of thy profession? Is the whole world set against thee for thy love to God, to Christ, his cause, and righteousness? Why, a Creator can make up all. Here, therefore, is the advantage that he hath that suffereth for righteousness' sake. Jonathan, the very son of bloody Saul, when David had lost the help of all his own relations, he must fall in with him, stick to him, and love him as he loved his own soul (1 Sam 18:1-3). Obadiah, Ahab's steward, when the saints were driven even under ground by the rage of Jezebel the queen, he is appointed of God to feed them in caves and holes of the earth (1 Kings 18:13). Yea, the very raven complied with the will of a Creator to bring the prophet bread and flesh in the morning, and bread and flesh at night (17:6). When Jeremiah the prophet was rejected of all, yea, the church that then was, could not help him; he was cast into the dungeon, and sunk to a great depth there in the mire. God the Creator, who ruleth the spirits of all men, stirred up the heart of Ebed-melech the Ethiopian both to petition for his liberty, and to put him out of the dungeon by the help of thirty men (Jer 38:7-13). These now, as Christ says, were both fathers, mothers, brothers, sisters, and as a loving wife or child (Matt 19:29).
2. Hast thou, for the sake of thy faith and profession thereof, lost thy part in the world? Why, a Creator can make thee houses as he did for the midwives of Egypt (Exo 1:20,21), and can build thee a sure house as he did for David his servant, who ventured all for the love that they had to the fear of God and his way (2 Sam 7). David was thrust out of Saul's house, and driven from his own, and God opened the heart of Achisch the king of Gath to receive him, and to give him Ziklag. David, when under the tyranny of Saul, knew not what to do with his father and his mother, who were persecuted for his sake, but a Creator inclined the heart of the king of Moab to receive them to house and harbour (1 Sam 27:5; 22:3,4).
3. Is thy life at stake—is that like to go for thy profession, for thy harmless profession of the gospel? Why, God the Creator is Lord of life, and to God the Lord belong the issues from death. So then, he can, if he will, hold thy breath in thy nostrils, in spite of all the world; or if he shall suffer them to take away this for his glory, he can give thee another ten times as good for thy comfort. "He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal" (John 12:25).
4. Is thy body to be disfigured, dismembered, starved, hanged, or burned for the faith and profession of the gospel? Why, a Creator can either prevent it, or, suffering it, can restore it the very same to thee again, with great and manifold advantage. He that made thee to be now what thou art, can make thee to be what thou never yet wast. It doth not yet appear what we shall be, further than only by general words (1 John 3:2; Phil 3:21).
EIGHTH, A Creator! Peter sets him before us here as a Creator, because he would have us live upon him as such; as well as upon his grace, love, and mercy. In Job's day this was bewailed, that none or but a few said, "Where is God my maker, who giveth songs in the night?" (Job 35:10).
Creator, as was hinted before, is one of God's peculiar titles. It is not given to him above five or six times in all the Book of God; and usually, when given him, it is either to show his greatness, or else to convince us that of duty we ought to depend upon him; and not to faint, if he be on our side, for or under any adversity, according as we are bidden in the text: "Let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful creator." Shall God display his glory before us under the character and title of a Creator, and shall we yet fear man? Shall he do this to us when we are under a suffering condition, and that on purpose that we might commit our souls to him in well-doing, and be quiet, and shall we take no notice of this? "Who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass; and forgettest the Lord thy maker, that hath stretched forth the heavens, and laid the foundations of the earth?" &c. (Isa 51:12,13).
Had God concealed himself, as to his being a Creator, yet since he presenteth himself unto us by his Word under so many excellent titles as are given to no other God besides, methinks it should make us bold in our God; but when, for our relief, he shall add to all other that he verily is a Creator, this should make us rest in hope indeed.
Every nation will have confidence for their own gods, though but gods that are made with hands—though but the work of the smith and carpenter; and shall not we trust in the name of the Lord our God, who is not only a God, but a Creator and former of all things (Micah 4:5), consequently, the only living and true God, and one that alone can sustain us? We therefore are to be greatly blamed if we overlook the ground, such ground of support and comfort as presenteth itself unto us under the title of a Creator; but then most of all, if, when we have heard, believed, and known that our God is such, we shall yet be afraid of a man that shall die, and forget the Lord our maker. We, I say, have heard, seen, known, and believed, that our God is the Creator. The heavens declare his glory, and the firmament showeth his handy-work, and thus he has showed unto us "his eternal power and Godhead" (Rom 1:20).
Behold, then, thou fearful worm, Jacob, the heavens, the sun, the moon, the stars; behold the earth, the sea, the air, the fire, and vapours. Behold, all living things, from leviathan and behemoth to the least that creepeth in the earth and waters. Yea, behold thyself, thy soul, thy body, thy fashion, thy building, and consider; thy God hath made even all these things, and hath given to thee this being; yea, and all this also he made of that which doth not appear (Heb 11:1-3). This is that which thou art called to the consideration of by Peter, in the text; when he letteth fall from his apostolical meditation that thy God is the Creator, and commandeth that thou, in thy suffering for him according to his will, shouldest commit the keeping of thy soul to him as unto a faithful Creator.
He that has the art thus to do, and that can do it in his straits, shall never be trodden down. His God, his faith; his faith, his God, are able to make him stand. For such a man will thus conclude, that since the Creator of all is with him, what but creatures are there to be against him? So, then, what is the axe, that it should boast itself against him that heweth therewith? or the saw, that it should magnify itself against him that shaketh it? as if the rod should shake itself against him that lifteth it up; or as if the staff should lift up itself as if it were not wood (Isa 10:15). Read also Isaiah 40:12-31, and then speak, if God as Creator is not a sure confidence to all the ends of the earth that trust in, and wait upon him. As Creator, he hath formed and upholdeth all things; yea, his hands have formed the crooked serpent, wherefore he also is at his bay (Job 26:13). And thou hast made the dragon in the sea; and therefore it follows that he can cut and wound him (Isa 51:9), and give him for meat to the fowls, and to the beasts inheriting the wilderness (Psa 74:13,14), if he will seek to swallow up and destroy the church and people of God (Eze 29:3,4).
NINTH, A Creator is God! the God unto whom they that suffer according to his will are to commit the keeping of their souls—the Creator. And doth he take charge of them as a Creator? Then this should teach us to be far off from being dismayed, as the heathens are, at his tokens; for our God, the Lord, is the true God, the living God, the King of eternity (Jer 10:1,2,10). We should tremblingly glory and rejoice when we see him in the world, though upon those that are the most terrible of his dispensations. God the Creator will sometimes mount himself and ride through the earth in such majesty and glory, that he will make all to stand in the tent doors to behold him. O how he rode in his chariots of salvation when he went to save his people out of the land of Egypt! How he shook the nations! Then "his glory covered the heavens, and the earth was full of his praise. And his brightness was as the light; he had horns coming out of his hand: and there was the hiding of his power. Before him went the pestilence, and burning coals went forth at his feet. He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways are everlasting." Then said the prophet, "I saw the tents of Cushan in affliction: and the curtains of the land of Midian did tremble. Was the Lord displeased against the rivers? was thine anger against the rivers? was thy wrath against the sea, that thou didst ride upon thine horses and thy chariots of salvation?" (Hab 3:3-8).
So David: "The earth shook and trembled," said he; "the foundations also of the hills moved and were shaken, because he was wroth. There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it. He bowed the heavens also, and came down: and darkness was under his feet. And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind. He made darkness his secret place; his pavilion round about him were dark waters and thick clouds of the skies. At the brightness that was before him his thick clouds passed, hail stones and coals of fire. The Lord also thundered in the heavens, and the Highest gave his voice; hail stones and coals of fire. Yea, he sent out his arrows, and scattered them; and he shot out lightnings, and discomfited them. Then the channels of waters were seen, and the foundations of the world were discovered at thy rebuke, O Lord, at the blast of the breath of thy nostrils" (Psa 18:7-15).
These are glorious things, though shaking dispensations. God is worthy to be seen in his dispensations as well as in his Word, though the nations tremble at his presence. "Oh that thou wouldest rend the heavens, that thou wouldest come down," saith the prophet, "that the mountains might flow down at thy presence!" (Isa 64:1). We know God, and he is our God, our own God; of whom or of what should we be afraid? (Psa 46). When God roars out of Zion, and utters his voice from Jerusalem, when the heavens and the earth do shake, the Lord shall be the hope of his people, and the strength of the children of Israel (Joel 3:16).
Every man stayeth up, or letteth his spirit fail, according to what he knoweth concerning the nature of a thing. He that knows the sea, knows the waves will toss themselves: he that knows a lion, will not much wonder to see his paw, or to hear the voice of his roaring. And shall we that know our God be stricken with a panic fear, when he cometh out of his holy place to punish the inhabitants of the earth for their iniquity? We should stand like those that are next to angels, and tell the blind world who it is that is thus mounted upon his steed, and that hath the clouds for the dust of his feet, and that thus rideth upon the wings of the wind: we should say unto them, "This God is our God for ever and ever, and he shall be our guide even unto death."
Our God! the Creator! He can turn men to destruction, and say, Return, ye children of men. When our God shows himself, it is worth the while to see the sight, though it costs us all that we have to behold it. Some men will bless and admire every rascally juggler that can but make again that which they only seem to mar, or do something that seems to outgo reason; yea, though they make thunderings and noise in the place where they are, as though the devil himself were there. Shall saints, then, like slaves, be afraid of their God, the Creator; of their own God, when he rendeth the heavens, and comes down? When God comes into the world to do great things, he must come like himself—like him that is a Creator: wherefore the heavens and the earth must move at his presence, to signify that they acknowledge him as such, and pay him that homage that is due to him as their God and great Creator.
We that are Christians have been trained up by his Son in his school this many a day, and have been told what a God our Father is, what an arm he has, and with what a voice he can thunder; how he can deck himself with majesty and excellency, and array himself with beauty and glory; how he can cast abroad the rage of his wrath, and behold every one that is proud, and abase him (Job 40:9-11). Have we not talked of what he did at the Red Sea, and in the land of Ham many years ago, and have we forgot him now? Have we not vaunted and boasted of our God both in church, pulpit, and books; and spake to the praise of them that, instead of stones, attempted to drive antichrist out of the world with their lives and their blood; and are we afraid of our God? He was God, a Creator, then; and is he not God now? and will he not be as good to us as to them that have gone before us? or would we limit him to appear in such ways as only smile upon our flesh; and have him stay, and not show himself in his heart-shaking dispensations until we are dead and gone? What if we must go now to heaven, and what if he is thus come down to fetch us to himself? If we have been wise as serpents, and innocent as doves—if we can say, Neither against the law of the Jews, neither against the temple, nor against Caesar, have we offended anything at all, of what should we be afraid? Let heaven and earth come together, I dare say they will not hurt us. Our Lord Jesus, when dilating upon some of the great and necessary works of our Creator, puts check beforehand to all uncomely fears; to such fears as become not the faith and profession of a Christian. "Brother," saith he, "shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death. And ye shall be hated of all men for my name's sake." What follows? (verse 28), "Fear them not"; and again, in verse 31, "Fear ye not" (Matt 10:21,22).
So again (Matt 24): "Nation shall rise against nation—there shall be famines, pestilences, and earthquakes, &c. They shall deliver you up to be afflicted, and shall kill you.—Many shall be offended, and shall betray one another.—And many false prophets shall arise, and deceive many." And yet for all this we are bid not to be afraid, for all these things, with all other are ordered, limited, enlarged and straitened, bounded and butted by the will, and hand, and power of that God unto whom Peter bids us commit the keeping of our souls, as unto a faithful Creator (verse 7-11; Mark 13:5-9). To wait for God in the way of his judgments doth well become a Christian.
To believe he loves us when he shows himself terrible to us, is also very much becoming of us. Wherefore has he given us grace? Is it that we should live by sense? Wherefore has he sometimes visited us? Is it that our hearts might be estranged from him, and that we still should love the world? And I say again, wherefore has he so plainly told us of his greatness, and of what he can do? Is it not that we might be still when the world is disturbed; and that we might hope for good things to come out of such providences that, to sense, look as if themselves would eat up and devour all?
Let us wait upon God, walk with God, believe in God, and commit ourselves, our soul, our body, to God, to be kept. Yea, let us be content to be at the disposal of God, and rejoice to see him act according to all his wondrous works. For this is a posture highly becoming them that say of God he is their Father, and that have committed the keeping of their souls to him as unto a Creator. A comely thing it is for the soul that feareth God, to love and reverence him in all his appearances. We should be like the spaniel dog, even lie at the foot of our God, as he at the foot of his master; yea, and should be glad, could we but see his face, though he treads us down with his feet.
Ay, says one son, so I could, if I thought this high God would regard me, and take notice of my laying of my soul at his foot, while I suffer for his Word and truth in the world. Why, do but see now how the Holy Ghost, for our help, doth hedge up that way in at which unbelief would come, that there might, as to this, be no room left for doubting. For as he calleth the God unto whom we are bid to commit the keeping of our soul, a Creator, so he saith that he is A CREATOR THAT IS FAITHFUL. "Let them commit the keeping of their souls unto him in well-doing, as unto a faithful Creator"—a Creator that will concern himself with the soul committed to his trust, and that will be faithful to it, according to all that he has promised.
This, therefore, of God's faithfulness being added to his might and power, is in itself a ground of great support to those that have in a way of well-doing committed themselves, their souls, to him to keep. A Creator; what is it that a Creator cannot do? A faithful Creator; what is it that one that is faithful will not do, that is, when he is engaged? And now he is engaged, because thou hast committed thy soul to him to keep, and because he has bid thee do so. Let them commit the keeping of their soul to him, as unto a faithful Creator. I have sometimes seen an unfaithful man engaged, when a thing has been committed to him to keep. A man that is a thief, a cheater, a defrauder, will yet be faithful to him that will commit a charge to him to keep. And the reason is, because, though he can steal, cheat, defraud, without being taken notice of; yet he must be seen and known, if he be false in that which is committed to him to keep. I know the comparison is odious, yet such have been made by a holier mouth than mine, and as the case may be, they may be aptest of all to illustrate that which a man is about to explain. Hark what the unjust judge saith, says the Lord Jesus Christ (Luke 18).
To commit thy soul to God is to trust him with it; to commit thy soul to God is to engage him to look to it. And if he should not be faithful now, he will not be so in any case. For himself has bidden thee do it; he has also promised to keep it, as has been already showed in the former part of this discourse. Besides, he is here said to be faithful—to be a faithful Creator. He challenges this of faithfulness to himself alone: "Yea, let God be true, but every man a liar" (Rom 3:4). This, therefore, doth still help to encourage them that would be faithful to him, to commit the keeping of our soul to him. A faithful man will encourage one much; how much more should the faithfulness of God encourage us?
Here, therefore, we have a closing word indeed; a word to wrap up the text with that is as full of good as the sun is of light. What can be fitter spoken? What can be added? What now is wanting to the help of him that has committed his soul to God to keep it while he is suffering according to his will in the world? He is engaged, as I said, by that act; thou hast committed thy soul to him to keep; he is engaged by his own Word; he has bidden thee commit thy soul to him to keep. He is engaged by his declaring of himself to be faithful; for that has encouraged thee to commit thy soul to him to keep. Besides, he has promised to do it; he has sworn to do it.
"For when God made promise to Abraham, because he could swear by no greater, he sware by himself, saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, (as thou must do,) he obtained the promise. For men verily swear by the great: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil; whither the forerunner is for us entered, even Jesus, made an High-priest for ever after the order of Melchisedec" (Heb 6:13-20).
Thus you see what ground we have who suffer according to the will of God, and that have committed the keeping of our souls to him in well-doing, as unto a faithful Creator. Here, therefore, I might make a stop and conclude as to this advice; but now we are in, we will proceed a little further, and will fall upon three or four more particulars.
First, then, He will be faithful to us in this: He will keep us from those allurements of the world that a suffering saint is subject to. They that suffer have other kinds of temptations upon this account than other Christians have. The liberty of others, while they are in bonds, is a temptation to them. The peace of others, while they are in trouble, is a temptation to them. The enjoyments of others, while their houses are empty and their goods taken away, while their own water is sold unto them, and while they are buying their own wood, is a great temptation to them (Lam 5:4). And this temptation, were it not that we have to do with a God that is faithful, would assuredly be a great snare unto them. But "God is faithful, who will not suffer you to be tempted," as to this, "above that ye are able" (1 Cor 10:13).
Nay, a suffering man has not only these things lying before him as a temptation, but perhaps the wife of the bosom lies at him, saying, O do not cast thyself away; if thou takest this course, what shall I do? Thou has said thou lovest me; now make it manifest by granting this my small request. Do not still remain in thine integrity. Next to this come the children, all which are like to come to poverty, to beggary, to be undone for want of wherewithal to feed, and clothe, and provide for them for time to come. Now also come kindred, and relations, and acquaintance; some chide, some cry, some argue, some threaten, some promise, some flatter, and some do all, to befool him for so unadvised an act as to cast away himself, and to bring his wife and children to beggary for such a thing as religion. These are sore temptations.47
Next to those come the terrors of men, the gripes of the laws, the shadow of death, and no man can tell what. All which are sufficient to pull a man from the gates of life, were he there, if the faithful Creator stands not to him. "But God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation make a way to escape, that ye may be able to bear it."—"But God is faithful." It saith not, that thou art: but "God is faithful"—to his Son, to whom he has given thee; to his promise, the which he has given thee; to his cause, to which he has called thee; and to thy soul, the which thou hast committed to his trust, and the which he also has taken the charge of, as he is a faithful Creator.
"And will not suffer thee to be tempted." How, not tempted? No; not above what thou art able. He that tempts thee doth not at all consider thy strength, so as to stop when he sees thou art weak; he would have thee overthrown, for therefore it is that he tempteth thee. But God will not suffer that, because he is faithful, and because thou hast committed the keeping of thy soul unto him in well-doing, as unto a faithful Creator. "Not tempted above that ye are able." He saith not, above that ye are well able. Indeed, thy strength shall be proportioned to the temptation, but thou mayest have none over and above to spare; thou shalt not have a bigger load than God will give thee shoulders to bear. Christ did bear his burden, but it made him cry out, and sweat as it were great drops of blood, to carry it. Bear thy burden thou shalt, and not be destroyed by it; but perhaps thou mayest sometimes roar under it by reason of the disquietness of thy heart. "But he will with the temptation make a way of escape." "With the temptation," not without it; thou must be tempted, and must escape too. "With the temptation." As sure as Satan is licensed, so sure he is limited; and when Satan has ended all the temptation, he shall depart from thee (Luke 4:13). "He will with the temptation"—by such a managing of it as shall beak its own neck. God can admit Satan to tempt, and make the Christian wise to manage the temptation for his own escape.
"Make a way." It may be thou seest no way of escape. It may be there is no way—no way in all the world, to escape. Well; but God can make a way. When Israel was hemmed in at the Red Sea, there was as then no way—no way in all the world, to escape. O! but God made a way, and a pathway too, and that through the mighty waters (Exo 15:8,16; Psa 106:9; 78:13). He will make a way with the temptation, or "will with the temptation make a way to escape, that ye may be able to bear it." These are the words of the Holy Ghost, who is God; and they are spoken, yea, committed to record for this very purpose, that those that are under affliction might commit the keeping of their soul to him in well-doing, as unto a faithful Creator. That is the first.
Second, He will also be faithful to us as to this: He will give us a competent measure of wisdom, that in our suffering condition we may in all things be made able to manage our state with discretion. We are perhaps weak of natural abilities, parts of utterance, or the like; and our adversaries are learned, eloquent, and ripe of parts. Thou hast the disadvantage on thy side, and they have what the world can afford to encourage them; thou art weak of spirit, they are bold and strong. The great and the mighty are with thy enemies, but on thy side there is no comforter (Eccl 4:1).
Why now here is, as to this, and to what else can it be objected, the faithfulness of God engaged. First, in a general promise; I will not fail thee, nor forsake thee (Heb 13:5,6). Secondly, we have an invitation to come to this faithful God for wisdom to assist and help. For after he had said, "My brethren, count it all joy when ye fall into divers temptations—and let patience have her perfect work"; he adds, "If any man lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him" (James 1:2-5). Here is more than an invitation, here is a promise—it shall be given him; and all to show us what a faithful Creator we have committed our souls unto. Doth any lack wisdom to know how to carry it in a time of trial: let them ask it of God—of the God that is wisdom itself; let him ask it of God, the liberal giver, who giveth to all men all that they have, and upbraideth not for their unworthiness. Nor doth the Holy Ghost stop here, but enlarges himself in a more particular way to those that suffer according to the text, saying, "But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak" (Matt 10:19). I have often been amazed in my mind at this text, for how could Jesus Christ have said such a word if he had not been able to perform it? This text, therefore, declares him to be God. It is also a proof of faithfulness to those that suffer for him.
For it is as if he should say, Try me and trust me; if I stand not by you in a day of distress, never believe me more;—you, suffering according to the will of God, and committing your souls to him in well-doing; "I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay or resist," for so he has it in Luke 21:15. Here is no consideration of what capacity the people might be of, that were to be persecuted; but what matters what they are? if fools, it is no matter; if wise, it helpeth nothing. A mouth and wisdom is to be given; that of itself shall do. And this is according to that other scripture mentioned afore, where it saith, "No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn" (Isa 54:17). Although it may happen in this, as in the former temptation, the devil and his agents may give the saints, in their pleading for the truth, their bellies full both of cross answers, equivocations, sophistications, wrong glosses and erroneous interpretations; but truth shall prevail, shall turn the scale, and bear away the victory.
Third, He will also be faithful to us in this: we shall not want spiritual support to help us to bear up under our particular parts of suffering. I do not say that thou shalt be comforted all the while; but I say he will be to thee so faithful as to comfort thee under those thodes,48 gusts, blasts, or battering storms that beat against thy wall (Isa 32:2).
Look then what present degrees or aggravating appearances are in thy afflictions; to such a degree shalt thou at times be supported. For as surely as ever the Spirit of God moved Samson at times in the camp of Dan, when he lay against the Philistines; so will the Spirit of God move in and upon thee to comfort and to strengthen thee, whilst thou sufferest for his name in the world. As our afflictions abound for Christ, so shall our consolations abound by him (2 Cor 1:5). I have observed that God lays this, that he useth to comfort his people in a time of sufferings, as an aggravation of sin upon them that did use to shuck49 and shrink under sufferings. "I," saith he, "even I, am he that comforteth you; who art thou that thou shouldest be afraid of a man that shall die" (Isa 51:12)?
"God," says the wise man, "hath set the one over against the other," the day of adversity and the day of prosperity, "to the end that man should find nothing after him" to complain of (Eccl 7:14). For as certainly as there is a time to mourn, so certainly there is a time to rejoice: set, I say, for them that suffer for God's cause according to God's will (Eccl 3:4).
There are several degrees of suffering for righteousness; there is the scourge of the tongue, the ruin of an estate, the loss of liberty, a jail, a gibbet, a stake, a dagger. Now, answerable to these are the comforts of the Holy Ghost prepared, like to like, part proportioned to part, only the consolations are said to abound (2 Cor 1).
But the lighter the sufferings are, the more difficult it is to judge of the comforts of the Spirit of God, for it is common for a man to be comfortable under sufferings when he suffereth but little, and knows also that his enemy can touch his flesh, his estate, or the like, but little: I say, it is common for such a man to be comfortable in his sufferings, from the consideration that his enemies can touch him no further. And this may be the joy of the flesh—the result of reason, and may be very much, if not altogether, without a mixture of the joy of the Holy Ghost therewith. The more deep, therefore, and the more dreadful the sufferings are, the more clearly are seen the comforts of the Spirit, when a man has comfort where the flesh is dead, stirreth not, and can do nothing. When a man can be comfortable at the loss of all—when he is under the sentence of death, or at the place of execution—when a man's cause, a man's conscience, the promise, and the Holy Ghost, have all one comfortable voice, and do all, together with their trumpets, make one sound in the soul; then the comforts are good, of the right kinds, of God and his Spirit.
I told you before that there are several degrees of sufferings; wherefore it is not to be expected that he that suffers but little should partake of the comforts that are prepared for them that suffer much. He that has only the scourge of the tongue, knows not what are the comforts that are prepared for him that meets with the scourge of the whip. And how should a man know what manner of comforts the Holy Ghost doth use to give at the jail and the gibbet, when himself, for righteousness, never was there?
But whether this or the other Christian knows it, God has his consolations for his suffering people; and those, too, such as are proportioned to the nature or degree of their sufferings; the which shall assuredly be made appear to them that shall after a godly manner stick to his truth, and trust him with their souls. Joseph was cast into prison; but God was with him. John was banished into the isle called Patmos, for the Word of God; but what revelations of God had he there! even such as he was a stranger to all his life before: this, therefore, is to be well heeded. For it is a demonstration of the faithfulness of God to those that, suffering according to his will, do commit the keeping of their souls to him in well-doing, as unto a faithful Creator.
Fourth, He will also be faithful to us in this: He will not let the sharpness, nor keenness, nor venom of the arrows of the enemies of his people, reach so far as to destroy both body and soul at once; but he will preserve them, when what can be done is done, to his eternal kingdom and glory, is a marvellous thing; but it must be so, because God has called them to it. Therefore, after Peter had told them that the devil their adversary sought to devour them, and had bidden them resist him, steadfast in the faith, he saith, "But the God of all grace, who hath called us unto his eternal [kingdom and] glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you" (1 Peter 5:10). The truth is, persecution of the godly was, of God, never intended for their destruction, but for their glory, and to make them shine the more when they are beyond this valley of the shadow of death. Indeed, we ofttimes, when we are persecuted, do feel the terrors of our adversaries in our minds. But it is not because they can shoot them thither, nor because they of themselves have power to reach so far, but we, like fools, by our ignorance and unbelief, do admit them thither.
No suffering, nor inflicter of suffering, can reach the peace of the sufferer without his own consent. This is provision of God's making; yea, and if through our folly their terror is admitted to touch us, yet since we are not our own, but are bought with a price, we are not so at our own dispose, but that God will have the butting and bounding of their rage, as also a power to uphold and support our spirits. When I said my foot slipped, thy mercy, O Lord, help me up. And the reason why, by God's ordinance, the spirit is not to be touched in suffering, is, because that is it that is to sustain the infirmity of the sufferer; therefore God will have the spirit of his servants kept sound, and in good health (Prov 18:14; Isa 57:16). The room, therefore, and the ground that the enemy has to play upon, is the body and outward substance of the people of God, but the spirit is reserved, for the reason hinted before, and also that it might be capable of maintaining of communion with God. And how else could they obey that command that bids them rejoice in tribulation, and glorify God in the fires? as it is (Rom 12; Isa 24:15).
But, I say, if they have not power to touch, much less to destroy body and soul for ever. The body is God's, and he gives that to them to destroy; the spirit is God's, and he keeps that to himself, to show that he has both power to do with us what he pleases, and that he will recover our body also out of their hand; for if the spirit lives, so must the body, when men have done what they can therewith. This is the argument of our Lord Jesus Christ himself (Luke 20:37,38). Therefore the faithfulness of God not only is, but also will be seen, by them that dare trust him, till the next world, to his glory and their eternal comfort.
We will now conclude with a short word by way of USE. You see how I have opened the text, and what hath naturally followed thereupon; from the whole of which may be gathered:—
Use First, That the people of God are a suffering people—a people subject to trouble for their faith and profession. The reason is, besides what hath been said already, because the power of truth is in their hearts, and shows itself in their lives—a thing which the devil and the world can by no means abide. He that is born after the flesh persecuteth him that is born after the Spirit (Gal 4:29). For they cannot agree in religion; the godly are so devout and the other are so profane, that they cannot do. Not but that God's people, as they are commanded, are willing to let them alone; but the other they cannot bear that they should serve God as they have said (Matt 15:14), and hence ariseth persecution. The world also would have the religion of the godly to be counted false—a thing that the others can by no means endure, but will stand by and maintain, yet in all peaceable manner, their own ways before them, whatever it costs.
The Christian and the carnal professor are like those two harlots that you read of in the book of Kings, who strove for the living child, whose it should be, whose contest could not be decided until it came to the sword of the king (1 Kings 3). O, but when the sword was drawn, under a show as if the living child must now be cut in two, then the true mother was known from the false; for her bowels yearned upon her son (verse 26,27). The world, what show soever they have for religion, and however they urge it, that the truth is with them, have no yearning of bowels for it. Let it be neither mine nor thine, said she, but divide it; but the woman whose the living child was, had not a heart to say so. Religion may lie and die in a ditch for all those that are given to their sins; nor doth their zeal appear, except when they are gripping of the godly for his faith towards God. Bowels, yearning of bowels over God's condemned religion, is only found in the souls of those who own God has made it.
Use Second, Is it so? Are God's people a suffering people? Then this should inform them that will be religious, to prepare themselves for what is like to attend them for their religion. To prepare, I say, not with carnal weapons, but with the graces of the Spirit of God; that will help them with meekness and patience to endure. Sit down then, I say, and count up the cost, before for religion thou engagest too far; lest thou take upon thee to meddle with that which thou wilt not know what to do with in the end (Prov 25:8; Luke 14:25-30).
Many there be that are faulty here; they have taken upon them to profess, not considering what they have taken in hand may cost them. Wherefore, when troubles come indeed, then they start and cry. This they like not, because they looked not for it; and if this be the way to heaven, let who will go on in it for them. Thus they take offence, and leave Christ's cause and people to shift for themselves in the world (Matt 13:20,21).
Use Third, But let God's people think never the worse of religion, because of the coarse entertainment it meeteth with in the world. It is better to choose God and affliction than the world, and sin, and carnal peace. It is necessary that we should suffer, because that we have sinned. And if God will have us suffer a little while here for his Word, instead of suffering for our sins in hell, let us be content, and count it a mercy with thankfulness. "The wicked is reserved to the day of destruction: they shall be brought forth to the day of wrath" (Job 21:30). How kindly, therefore, doth God deal with us, when he chooses to afflict us but for a little, that with everlasting kindness he may have mercy upon us (Isa 54:7,8). And "it is better, if the will of God be so, that ye suffer for well-doing than for evil-doing" (1 Peter 3:17).
Use Fourth, Look not, therefore, upon the sufferings of God's people for their religion, to be tokens of God's great anger. It is, to be sure, as our heavenly Father orders it, rather a token of his love; for suffering for the gospel, and for the sincere profession of it, is indeed a dignity put upon us—a dignity that all men are not counted worthy of. Count it, therefore, a favour that God has bestowed upon thee his truth, and graces to enable thee to profess it, though thou be made to suffer for it (Acts 5:41). Thou mightest have been a sufferer for thy sins in hell, but thou art not; but contrariwise art, perhaps, suffering for conscience to God; this is a dignity. For that thou dost thus by virtue of a heavenly gift, on the behalf of Christ, for the gospel's sake, and according to the will of God. This is a dignity that a persecutor shall not be counted worthy of, until he first convert to Christ (Phil 1:29).
Use Fifth, Take thy affliction with meekness and patience, though thou endurest grief wrongfully. "For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully" (1 Peter 2:19). Lay thy hand, then, upon thy mouth, and speak not a word of ill against him that doth thee wrong; leave thy cause and thy enemy to God; yea, rather pray that his sin may not be laid to his charge; wherefore, as I said before, now show thyself a good man, by loving, pitying, praying for, and by doing good, as thou art commanded, to them that despitefully use thee (Matt 5:44). I know thy flesh will be apt to huff, and to be angry, and to wish, would thou mightest revenge thyself. But this is base, carnal, sensual, devilish; cast, therefore, such thoughts from thee, as thoughts that are not fit for a Christian's breast, and betake thee to those weapons that are not carnal. For the artillery of a Christian is the Word, faith, and prayer; and in our patience we must possess our souls (2 Cor 10:5; Luke 21:16-19).
Use Sixth, Be much in the consideration of the all-sufficiency of thy Father, whose cause thou hast espoused, whose Word thou hast chosen for thy heritage, and whose paths thou delightest to walk in. I say, be much in considering how all the world is sustained by him, and that all life and breath is in his hand, to continue or diminish as he pleases. Think with thyself also how able he is to rescue thee from all affliction, or to uphold thee in it with a quiet mind. Go to him continually, as to a fountain of life that is open for the supply of the needy. Remember also, if he comes not at thy call, and comforteth thee not so soon as thou desirest, it is not of want of love or compassion to thy soul, but to try thy graces, and to show to the fallen angels that thou wilt serve God for nought, rather than give out. Also, if it seemeth to thee, as if God took no care of thee to help thee, but that he hath rather turned thee over to the ungodly; count this also as a sign that he delights to see thee hold fast his name, though thou art laid under the greatest of disadvantages. "If the scourge slay suddenly, [that is more than it hath done to thee,] he will laugh at the trial of the innocent" (Job 9:23).
It is a great delight to our God to see his people hold fast their integrity, and not to deny his name, when under such cloudy dispensations and discouraging circumstances. And considerations that thy thus doing is pleasing in his sight through Christ, will be a support unto thee. God sees thee, though thou canst not now see him, and he observeth now thy way, though darkness is round about him; and when he hath tried thee, thou shalt come forth like gold.
Use Seventh, Take heed of setting of thyself a bound and period to thy sufferings, unless that period be the grave. Say not to thy afflicters, Hitherto, and no further, and here shall your proud waves be stayed. I say, take heed of doing thus, for fear God should let them go beyond thee. For a man is not prepared to suffer, further than he thinketh the enemy may be permitted to go. Hence Christ sets their bounds at the loss of life, and no nearer. So then, so far as they go beyond thee, so far they will find thee unprovided, and so not fortified for a reception of their onset with that Christian gallantry which becomes thee. Observe Paul; he died daily, he was always delivered unto death, he despaired of life; and this is the way to be prepared for any calamity. When a man thinks he has only to prepare for an assault by footmen, how shall he contend with horses? Or if he looks no further than to horses, what will he do at the swellings of Jordan (Jer 12:5)? Wherefore, set thine enemies no bounds: say not, They shall not pursue me to the death; have the sentence of death in thyself. For though they may but tick and toy with thee at first, their sword may reach thy heart-blood at last. The cat at play with the mouse is sometimes a fit emblem of the way of the wicked with the children of God. Wherefore, as I said, be always dying; die daily: he that is not only ready to be bound, but to die, is fit to encounter any amazement.
Use Eighth, If thine enemies would, or do, put thee under a cloud, if they wrap thee up in a bear's skin, and then set the dogs upon thee, marvel not at the matter; this was Joseph's, David's, Christ's, Stephen's portion, only be thou innocent; say nothing, do nothing that should render thee faulty; yea, say and do always that that should render thee a good neighbour, a good Christian, and a faithful subject. This is the way to help thee to make with boldness thy appeals to God; this is the way to embolden thy face against the faces of thine enemies; this is the way to keep thy conscience quiet and peaceable within thee; and this is the way to provoke God to appear for thy rescue, or to revenge thy blood when thou art gone. And do this because it is thy duty—we must fear God and honour the king—and because this is the way to make the rock of thy enemies hard: few men have that boldness as to say, This I do against you, because you profess Christ. When they persecuted the Lord himself, they said to him, "For a good work we stone thee not" (John 10:33). Religion that is pure is a hot thing, and it usually burns the fingers of those that fight against it; wherefore it is not common for men to oppose religion under its own naked complexion: wherefore the Jews sought to fasten other matters upon Christ to kill him for them; though the great spite they had against him was for his doctrine and miracles. It was for envy to that that they set themselves against him, and that made them invent to charge him with rebellion and treason (Matt 27:18; Luke 23:2).
Use Ninth, Wherefore it becomes all godly men to study to be quiet, to mind their own business, and as much as in them lies, to be at peace with all men; to owe no man any thing but love. Pray, therefore, for all that are in authority; pray for the peace of the country in which thou dwellest; keep company with holy, and quiet, and peaceable men. Seek by all good ways the promotion of godliness, put up injuries, be good to the poor, do good against evil, be patient towards all men; for "these things are good and profitable unto men" (Titus 3:8).
Be not inclining to injure men behind their backs, speak evil of no man, reproach not the governor nor his actions, as he is set over thee; all his ways are God's, either for thy help or the trial of thy graces. Wherefore he needs thy prayers, not thy revilings; thy peaceable deportment, and not a troublesome life. I know that none of these things can save thee from being devoured by the mouth of the sons of Belial (1 Kings 21:12,13). Only, what I say is duty, is profitable, is commendable, is necessary; and that which will, when the devil has done his worst, render thee lovely to thy friends, terrible to thine enemies, serviceable in thy place as a Christian, and will crown the remembrance of thy name, to them that survive thee, with a blessing; "The memory of the just is blessed: but the name of the wicked shall rot" (Prov 10:7).
Use Tenth, I will conclude, then, with a word to those professors, if there be any such, that are of an unquiet and troublesome spirit. Friends, I may say to you, as our Lord said once to his disciples, "Ye know not what manner of spirit ye are of." To wish the destruction of your enemies doth not become you. If ye be born to, and are called, that you may inherit a blessing, pray be free of your blessing: "Bless, and curse not." If you believe that the God whom you serve is supreme governor, and is also wise enough to manage affairs in the world for his church, pray keep fingers off, and refrain from doing evil. If the counsel of Gamaliel was good when given to the enemies of God's people, why not fit to be given to Christians themselves? Therefore refrain from these men, and let them alone. If the work that these men do is that which God will promote and set up for ever, then you cannot disannul it; if not, God has appointed the time of its fall.
A Christian! and of a troublesome spirit; for-shame, forbear; show, out of a good conversation, thy works, with meekness of wisdom; and here let me present thee with three or four things.
1. Consider, That though Cain was a very murderer, yet God forbade any man's meddling with him, under a penalty of revenging his so doing upon his own head sevenfold. "And the Lord said unto him, Therefore, whosoever slayeth Cain, vengeance shall be taken on him sevenfold" (Gen 4:15). But why not meddle with Cain, since he was a murderer? The reason is, because he persecuted his brother for righteousness' sake, and so espoused a quarrel against God; for he that persecutes another for righteousness' sake sets himself against God, fights against God, and seeks to overthrow him. Now, such an one the Christian must let alone and stand off from, that God may have his full blow at him in his time.50 Wherefore he saith to his saints, and to all that are forward to revenge themselves, Give place, stand back, let me come, leave such an one to be handled by me. "Dearly beloved, avenge not yourselves, but rather give place unto wrath; for it is written, Vengeance is mine, I will repay, saith the Lord" (Rom 12:19). Wherefore the Lord set a mark upon Cain, lest any finding him should slay him. You must not, indeed, you must not avenge yourselves of your enemies. Yea, though it was lawful once so to do, it is not lawful now. Ye have heard that it hath been said to them of old time, Thou shalt love thy neighbour and hate thine enemy; but I say, said our Lord, Love them, bless them, do good to them, and pray for them that hate you (Matt 5:43,44).
2. Consider, Revenge is of the flesh,—I mean this our revenge of ourselves; and it proceeds from anger, wrath, impatience under the cross, unwillingness to suffer, from too much love to carnal ease, to estates, to enjoyments, to relations, and the like. It also flows from a fearful, cowardly spirit; there is nothing of greatness in it, except it be greatness of untowardness. I know there may, for all this, be pretences to justice, to righteousness, to the liberty of the gospel, the suppressing of wickedness, and the promoting of holiness; but these can be but pretences, or, at best, but the fruits of a preposterous zeal. For since, as has been often said in this treatise, the Lord hath forbidden us to do so, it cannot be imagined that he should yet animate any to such a thing by the Holy Ghost and the effects of the graces thereof. Let them, then, if any such be, that are thus minded, be counted the narrow-spirited, carnal, fleshly, angry, waspish-spirited professors—the professors that know more of the Jewish than of the Christian religion, and that love rather to countenance the motions, passions, and gross motions of and angry mind, that with meekness to comply with the will of a heavenly Father. Thou art bid to be like unto him, and also thou art showed wherein (Matt 5:45-48).
There is a man hates God, blasphemes his name, despises his being; yea, says there is no God. And yet the God that he carrieth it thus towards doth give him his breakfast, dinner, and supper; clothes him well, and when night comes, has him to bed, gives him good rest, blesses his field, his corn, his cattle, his children, and raises him to high estate. 51 Yea, and this our God doth not only once or twice, but until these transgressors become old; his patience is thus extended, years after years, that we might learn of him to do well.
3. Consider, A professor! and unquiet and troublesome, discontented, and seeking to be revenged of thy persecutors; where is, or what kind of grace hast thou got? I dare say, they, even these in which thou thus actest, are none of the graces of the Spirit. The fruits of the Spirit are love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance; against such there is no law; but wrath, strife, seditions, traitors, and inventors of evil things are reckoned with the worst of sins, and sinners, and are plainly called the works of the flesh (Rom 1:29-31; 2 Tim 3:3,4; Gal 5:19-21).
But I say, where is thy love to thine enemy? where is thy joy under the cross? where is thy peace when thine anger has put thee upon being unquiet? Where is thy long-suffering? for, as thou actest, not ought but thy waspishness can be seen. Where, also, is thy sweet, meek, and gentle spirit? and is goodness seen in thy seeking the life or the damage of thy enemy? Away, away; thy graces, if thou hast any, are by these, thy passions, so jostled up into corners, and so pent for want of room and liberty to show themselves, that, by the Word of God, thou canst not be known to be of the right kind, what a noise soever thou makest.
A Christian, when he sees trouble coming upon him, should not fly in the face of the instrument that brings it, but in the face of the cause of its coming. Now the cause is thyself, thy base self, thy sinful self, and thy unworthy carriages towards God under all the mercy, patience, and long-suffering that God has bestowed upon thee, and exercised towards thee. Here thou mayest quarrel and be revenged, and spare not, so thou take vengeance in a right way, and then thou wilt do so when thou takest it by godly sorrow (2 Cor 7:10,11).
A Christian, then, should bewail his own doings, his own unworthy doings, by which he has provoked God to bring a cloud upon him, and to cover him with it in anger. A Christian should say, This is my wickedness, when a persecutor touches him; yea, he should say it, and then shut up his mouth, and bear the indignation of the Lord, because he has sinned against him. "Thy way and thy doings have procured these things unto thee; this is thy wickedness, because it is bitter, because it reacheth unto thine heart" (Jer 4:18).
4. Consider, What conviction of thy goodness can the actions that flow from such a spirit give unto observers? None at all; yea, a spirit of unquietness under sufferings, and that seeketh to be revenged of those that do, for thy faith and the profession thereof, persecute thee, is so far off of giving conviction to beholders that thou art right, that it plainly tells them that thou art wrong. Even Julian the apostate, when he had cast away whatever he could of Christ, had this remaining with him—that a Christian ought to take with patience what affliction fell upon him for his Master's sake; and would hit them in the teeth with an unbecoming behavior, that complained or that sought redress of them that had abused them for their faith and godly profession. What will men say if you shrink and winch, and take your sufferings unquietly, but that if you yourselves were uppermost, you would persecute also? Much more have they ground to say so, when you will fight lying on your backs. Be quiet, then, and if thine enemy strike thee on one check, turn to him the other; and if he also revile and curse thee, down upon thy knees and pray for him. This is the way to convince thy observers that thou art a godly man. Father, forgive them, for they know not what they do, was one of those things that convinced the centurion that Jesus was a righteous man; for he stood by the cross to watch and see how Jesus carried it in these his sufferings, as well as to see execution done (Matt 27:54; Luke 23:34-47).
5. Consider, A professor, unquiet and turbulent under sufferings, and seeking his own revenge, cannot be a victor over what he should, nor a keeper of God's commandments.
(1.) How can he be a victor over himself that is led up and down by the nose by his own passions? There is no man a Christian victor but he that conquers himself, but he that beats down and keeps under this body, his lusts, his passions, in the first place. Is he that is led away with divers lusts a victor? Is he that is a servant to corruption a victor? And if he that is captivated by his anger, wrath, passion, discontent, prejudice, &c., be not led away by them, I am under a mistake. So then, to quarrel with superiors, or with any that are troublesome to thee for thy faith and thy profession, bespeaks thee over-mastered and captive, rather than a master and a conqueror.
(2.) The same may be said upon the second head. He keepeth not the commandments of God; for those teach him other things, as I have also showed. The great gospel commands terminate in self-denial; but if self-revenge is self-denial, I am besides the Book. Christ, in the book of the Revelation, sets him that keeps the commandments of God a great way off from him that taketh and smiteth with the sword: "He that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints" (Rev 13:10). That is, in that they forbear to do thus, and quietly suffer under those that thus take it and afflict the godly with it. Again, "Here is the patience of the saints, here are they that keep the commandments of God and the faith of Jesus" (14:12). A patient continuing in well-doing; and if suffering for righteousness be well-doing, then a patient continuing in that, as in other things, is the way to keep God's commandments (Rom 2:7).
So that, I say, he keepeth not God's commandments that is angry with his enemies, and that seeks to be revenged of him that doth him ill. You know the subject I am upon. "The wrath of man worketh not the righteousness of God" (James 1:20). Wherefore, professors, beware, and take heed to your spirits, and see that you let not out yourselves under your sufferings in such extravagancies of spirit against your enemies as is no way seemly nor convenient.
6. Consider, Men that are unquiet and discontented, and that seek revenge upon them that persecute them for their profession, do, by so doing, also put themselves upon the brink of those ruins that others are further from. These men are like the fly that cannot let the candle alone until she hath burned herself in the flame. Magistrates and men in power have fortified themselves from being attacked with turbulent and unruly spirits by many and wholesome laws. And, indeed, should they not do so, one or other, perhaps, would be quickly tempted to seek to disturb them in the due exercise of their authority. Now the angry man, he is the fly that must be tripping and running himself upon the point of these laws; his angry spirit puts him upon quarrelling with his superiors, and his quarrelling brings him, by words spoke in heat, within the reach of the net, and that, with the help of a few more, brings his neck to the halter. Nor is this, whatever men think, but by the just judgment of God. "Whosoever, therefore, resisteth the power, resisteth the ordinance of God; and they that resist shall receive to themselves damnation" (Rom 13:2; Esth 2:21-23). Wherefore, let the angry man take heed; let the discontented man take heed. He that has a profession, and has not grace to know, in this matter, to manage it, is like to bring his profession to shame. Wherefore, I say, let such take heed; and the graces afore mentioned, and the due exercise of them, are they and that which can keep us out of all such dangers.
7. Consider, And what comfort can such a man have who has, by his discontent and unruly carriages, brought himself, in this manner, to his end; he has brought himself to shame, his profession to shame, his friends to shame, and his name to contempt and scorn. Bad men rejoice at his fall; good men cannot own him, weak men stumble at him; besides, his cause will not bear him out; his heart will be clogged with guilt; innocency and boldness will take wings and fly from him. Though he talketh of religion upon the stage52 or ladder, that will blush to hear its name mentioned by them that suffer for evil-doing. Wherefore, my brethren, my friends, my enemies, and all men, what religion, profession, or opinion soever you hold, fear God, honour the king, and do that duty to both which is required of you by the Word and law of Christ, and then, to say no more, you shall not suffer by the power for evil-doing.
FOOTNOTES:
1 Not equipages to ride, but dainty formalities.—Ed.
2 "A good and harmless conscience"; not as the procuring cause of confidence in God's tender care of us, but as the strong evidence of our election and regeneration.—Ed.
3 "Bravery"; magnificence or excellence. "Like a stately ship, with all her bravery on, and tackle trim, sails filled," &c.—Samson Agonistes.—Ed.
4 "Bodily pains"; bodily industry or painstaking.—Ed.
5 "Winch"; to wince or kick with impatience. "Shuck"; to shrug up the shoulders, expressive of dislike or aversion.—Ed.
6 "Much"; in a great degree.
7 "Will they, nill they"; nillan, a Saxon word, meaning "not will" or contrary to the will—whether with or against their will. "Need hath no law; will I, or nill I, it must be done."—Damon and Pathias, 1571.
"If now to man and wife to will and nill The self-same thing, a note of concord be, I know no couple better can agree."—Ben Johnson.—Ed.
8 How little do persecutors imagine that they are mere tools for the devil to work with, whether they are harassing Christians by taking their goods, or are hunting down their liberties or lives. All works together for good to the Christian, but for unutterable woe to the persecutor. God give them repentance.—Ed.
9 Wicked men sell themselves to do the devil's work. How degrading to the dignity of man! Enlisting under a foreign prince to destroy their own nation, and in so doing to destroy themselves. For an account of the atrocities and horrors of this war, read the history of the Waldenses.—Ed.
10 This frequently happened. In Bedford, Nic. Hawkins attended a meeting, and was fined two pounds; but when the harpies went to take away his goods, finding that "they had been removed beforehand, and his house visited with the small pox, the officers declined entering."—Persecution in Bedford, 1670, p. 6.—Ed.
11 "Dispose"; power, disposal. "All that is mine, I leave at thy dispose."—Shakespeare.—Ed.
12 In Ireland, whole provinces were desolated, both by Protestants and Papists, with a ferocity scarcely credible. In England, the state awfully tormented its pious Christian subjects, to whom their Lord's words must have been peculiarly consoling: "Fear not them which kill the body." Did they suffer? How holy were their enjoyments!—Ed.
13 An awful instance occurred soon after the publication of this "Advice." John Child, a Baptist minister, one of Bunyan's friends, to escape persecution, conformed, and became terrified with awful compunction of conscience. His cries were fearful: "I shall go to hell"; "I am broken in judgment"; "I am as it were in a flame." In a fit of desperation he destroyed himself on the 15th October, 1684.—Ed.
14 "What bottom"; what ground or foundation.—Ed.
15 This identical stone is said to be in the chair on which our monarchs are crowned in Westminster Abbey.—Ed.
16 In so unbounded, eternal and magnificent a mansion, well might he exclaim, "This is none other but the house of God, and this is the gate of heaven." Where God meets us with his special presence, we ought to meet him with the most humble reverence; remembering his justice and holiness, and our own meanness and vileness.—Ed.
17 The only way of driving sin out of the world is to make known the Saviour. Reader, can you solve Mr. Bunyan's riddle? When fierce persecution rages—when the saints are tormented with burning, hanging, and imprisonment—then, like Stephen, to fix our eyes upon Jesus, and the gates of heaven open to receive us, submitting with patience to the will of God. This is the way to drive out sin.—Ed.
18 How indescribably blessed is the Christian. It is true that he has to perform his pilgrimage through an enemy's country, beset with snares, pit-falls, and temptations; but in all his buffetings and storms of sorrow, his soul is safe; God is a wall of fire round about it, and the glory in the midst of it. He will guide us by his counsel, and then receive us to his glory.—Ed.
19 "Looser sort of Christians"; among Christians there are gradations of character. Some are fixed upon the Saviour, and can say, "For me to live is Christ." Such decision ensures safety and happiness; while the looser sort are subject to many sorrows and continual danger. May we press on towards the mark. "Lord, I believe, help thou my unbelief."—Ed.
20 This truth ought to be imprinted on every heart. As the absence of darkness is light, so liberty from the thraldom of sin, and from the slavery of Satan, essentially induces holiness of life. Thus holiness and liberty are joined together.—Ed.
21 The whole of this beautiful passage is worthy our careful study and prayerful obedience. Are we ambitious to govern: be it our honour to rule our own spirits and tongues. Are we for war? let it be levied upon our unruly passions. This is laudable ambition. This is honourable war, producing the peace and happiness of man. This is real glory to God and man, the very opposite to those horrors of desolation which gives joy among the devils of hell—the burning cities, the garments rolled in blood, the shrieks of the wounded, and the sickening miseries of the widows and orphans of the slain.—Ed.
22 If this was our conduct, how soon should we get rid of our enemies: "for in so doing thou shalt heap coals of fire on his head." Who would risk such punishment a second time?—Ed.
23 This old proverb is a very striking illustration of the words of Paul: "Be not overcome of evil, but overcome evil with good."—Ed.
24 The saint must be "made meet for the inheritance." If he neglects the means given in the Word, his Father, in mercy, "will chasten him with the rod of men, and with the stripes of the children of men" (2 Sam 7:14).—Ed.
25 "But if you give sin entrance at the door, It's sting will in, and may come out not more." Bunyan's Caution.
26 An equally cruel scene took place in the presence of Stow, the historian, in the reign of Elizabeth. The bailiff of Romford coming to London, was asked by the curate of Aldgate the news: he replied, "Many men be up in Essex," [Qu. not in bed?]. For this he was hung the next morning in front of Mr. Stow's house. How grateful ought we to be that such sanguinary laws have fled, with the dark mists of error and cruelty, before the spreading light of the gospel.—Ed.
27 They shed their blood for Him who afterwards shed his blood for them. These were the infantry of the noble army of martyrs. If these infants were thus baptized with blood, though their own, into the church triumphant, it could be said that what they got in heaven abundantly compensated for what they lost on earth.—Henry.
28 Nearly all Protestants agree as to the salvation of infants dying in their infancy—Toplady and the Calvinists on the ground of their being in the covenant of grace; others because they had not personally transgressed; supposing that the sufferings and death of the body is the penalty of original sin. Holy Scripture appears to settle this question very satisfactorily, by requiring childlike docility as a preparation for the Spirit's working. The language of the Saviour is, "Suffer little children to come unto me, and forbid them not; for of such is the kingdom of God" (Luke 18:16). "Such" as die in infancy—"such" adults as, with childlike simplicity, search the Scriptures, and fly for refuge to the Saviour. "It is NOT the will of your Father which is in heaven that one of these little ones should perish" (Matt 18:14). "It were better for him that a milstone were hanged about his neck, and be cast into the sea, than that he should offend one of these little ones" (Luke 17:2).—Ed.
29 "To down with"; to receive, to swallow. "Probably it will hardly down with any body at first hearing."—Locke.—Ed.
30 "New-fashioned carriages"; not equipages to ride in, but dainty formalities. "Nor in my carriage a feigned niceness shown."—Dryden. "Trades in the carriage of a holy saint."—Shakespeare.—Ed.
31 Bunyan, when sent to prison, was thus threatened: "If you do not go to church, or transport yourself, you must stretch by the neck for it." This led to those painful reflections: "If I should make a scrabbling shift to clamber up the ladder, yet I should, either with quaking or other symptoms of faintings, give occasion to the enemy to reproach the way of God and his people for their timorousness."—Grace Abounding, No. 334.—Ed.
32 This is a truly Bunyanish mode of expression—clear, comprehensive, quaint; but so striking as to make an indelible impression.—Ed.
33 A life of faith and holiness is the Christian's badge and livery. No particular costume, that may conceal a carnal heart—not a baptismal profession, that may be made by a hypocrite; but it is "the hidden man of the heart," evidenced by a "meek and quiet spirit—in all holy conversations and godliness." This is the Christian's badge and livery, by which he becomes "a living epistle, known and read of all men."—Ed.
34 These awful cruelties were practised upon Richard Atkins, in July, 1581. He went to Rome to reprove the people of idolatry. In St. Peter's Church, he knocked the chalice out of the priest's hand, and spilt the wine; he then endeavoured to seize the host, but was prevented. For these mad pranks he suffered savage torments.—Fox, edit. 1631, vol. 3, p. 1022.—Ed.
35 Every Christian must be decided in his own conscience as to the formalities of religion; but he who prefers talking of forms and ceremonies to communion in the substance, is in a melancholy state.—Ed.
36 What a severe reproach it is to human nature, to see a lovely child in rags and shoeless, running the streets, exposed to the pitiless weather, while a splendid equipage passes, in which a lady holds up her lapdog at the window to give it an airing!! Is not this a greater crime than sends many a poor wretch to the treadmill?—Ed.
37 Revenge naturally rises in the mind of man under a sense of injury. To return good for evil is one of the effects of the new birth. But while this is done, it is also our duty to petition kings and parliaments to remove evils.—Ed.
38 "Forth of doors"; out of doors, public.—Ed.
39 "Now it is Christmas"; instead of keeping one day in the year to commemorate the nativity of Christ in excessive feasting, every day must be kept holy, in the recollection both of the birth and death of the Saviour. All eyes are upon the young convert, watching for his halting; therefore, let every day be holy.—Ed.
40 A striking expression. If a man's righteousness be killed, it must be by his own will. He must be the butcher to kill himself.—Ed.
41 It is indeed sad to see professors, for the sake of paltry pelf, or to escape from persecution, denying the Lord Jesus. It subjects religion to scorn and contempt, and doubles the sorrows and sufferings of real Christians. Bunyan expresses himself here in a most admirable manner.—Ed.
42 Bunyan's familiarity with these illustrious men was obtained by reading Fox's Acts and Monuments, when in prison.—Ed.
43 "Quail"; to overpower. Well might the abettors of Antichrist wonder at the Christian's support under the most cruel tortures. While "looking unto Jesus" and the bright visions of eternal glory, like Stephen, he can pray of his enemies, and tranquilly fall asleep while undergoing the most frightful sufferings.—Ed.
44 "A naked man"; unarmed, or defenceless. "Had I but serv'd my God with half the zeal I serv'd my king, he would not in mine age Have left me naked to mine enemies." Shakespeare's Wolsey.—Ed.
45 How impossible is it for a natural man to understand this new creation—a new heart, a new birth. How different is regeneration to water-baptism. How awful the delusion to be mistaken in this, the foundation of all hope of a blessed immortality. "Create in me a clean heart, O God!" How consoling the fact: "Now a creation none can destroy but a Creator!" and "changes not, therefore we are not consumed."—Ed.
46 "O happie he who doth possesse Christ for his fellow-prisoner, who doth gladde With heavenly sunbeames jails that are most sad." Written on the prison walls of the Tower of London by William Prynne.—Ed.
47 "Sore temptations" poor Bunyan found them. When dragged from his home to prison, he speaks of his poor blind daughter in language of impassioned solicitude: "Poor child, thought I, what sorrow art thou like to have for thy portion in this world! Thou must be beaten, must beg, suffer hunger, cold, nakedness, and a thousand calamities, though I cannot now endure the wind shall blow upon thee! Oh! the hardships I thought my blind one might go under would break my heart to pieces."—"The parting with my wife and poor children hath oft been to me in this place as the pulling my flesh from my bones."—Grace Abounding, 327, 328.—Ed.
48 "Thodes"; whirlwinds. This word does not occur in any English dictionary or glossary. It gave me much trouble, and a walk of seven miles, to discover its meaning. It is the Saxon for noise, whirlwind, turbulence. This provincial word was probably derived from some Saxon tribe that settled in Bedfordshire.—Ed.
49 "To shuck"; to shake violently—from which is the noun, "a pea-shuck," the shell from which peas have been shaken.—Ed.
50 How correct, but how dismal a picture is here drawn of the persecutor! God has wise and holy ends in protecting and prolonging the lives even of very wicked men. "Slay them not, lest my people forget; scatter them by thy power." Compare Ecclessiastes 8:10. Pity the persecutor—pray for him; but if he repent not, stand off; "God will have his full blow at him in his time," and crush him down into misery and despair.—Ed.
51 Like a multitude of passages in Bunyan's writings, this passage is exceedingly striking. It illustrates our Lord's words in Matthew 5:44,45: "Love your enemies—that ye may be the children of your Father which is in heaven."—Ed.
52 "Stage"; upon which many a Nonconformist stood with his head in the pillory. "Ladder" to the gallows, upon which victims suffered death by hanging.—Ed.
***
AN EXHORTATION TO PEACE AND UNITY
[ADVERTISEMENT BY THE EDITOR]
This treatise was first published in 1688, after Bunyan's death, at the end of the second edition of the Barren Fig Tree, with a black border round the title. It was continued in the third edition 1692, but was subsequently omitted, although the Barren Fig Tree was printed for the same publisher. It has been printed in every edition of Bunyan's Works. Respect for the judgment of others leads me to allow it a place in the first complete edition, although I have serious doubts whether it was written by him, for these reasons:—
1. It appears to have been totally unknown to his personal friends, Charles Doe and others, who very carefully gathered up, not only all his published works, but his manuscripts also. An interesting list of these was given in the 'Struggler,' 1691. Nor is it found in any publisher's list of Bunyan's Works.
2. The style is not that of Bunyan, nor is it even Bunyanish. It has none of those striking remarks that render all his treatises so deeply interesting.
3. The author introduces scraps of Latin references to 'Machiavel,' to the 'learned Stillingfleet,' and to ancient heathen writers. The frequent recurrence of the words, 'as a certain learned man observes,' is very foreign to Bunyan's manner of confirming his sentiments. 'Thus saith the Lord,' is the seal of his testimony.
4. Misapplication of Scripture (Acts 9:31) as if the 'rest' was from internal dissensions, when in fact it was from external persecution.
5. The terms 'infallible,' 'excommunication,' and 'reason,' are used in a way not at all Bunyanish.
6. How would his spirit have been grieved at a sentence which occurs: 'Would a heathen god refuse to answer such prayers in which the supplicants were not agreed; and shall we think the true God will answer them?' Do stocks or stones answer prayers?
7. Bunyan's peculiar practice of admitting all the Lord's children to the Lord's table; all such as he hoped were spiritually baptized, without reference to water-baptism, is here directly opposed. The author refers to 1 Corinthians 12:13 on which text he says—'I need not go about to confute that notion that some of late have had of this text, viz., that the baptism here spoken of is the baptism of the Spirit, because you have not owned and declared that notion as your judgment, but on the contrary.' The fact is, that Bunyan is one of those here noticed as 'some of late,' and his church did hold that judgment. His comment on this text is, 'not of water, for by one SPIRIT are we all baptized into one body.'—Reason of my Practice. And in his 'Differences about Water-Baptism no Bar to Communion,' he thus argues upon that text, 'Here is a baptism mentioned by which they are initiated into one body; now that this is the baptism of water is utterly against the words of the text; for by one SPIRIT we are all baptized into one body.'—'It is the unity of the Spirit, not water, that is intended.' Bunyan was the great champion for the practice of receiving all to church-communion whom God had received in Christ, without respect to water-baptism; and had he changed his sentiments upon a subject which occasioned him so much hostility, even from his Baptist brethren, it would have been heralded forth as a triumph.
In 1684, four years prior to his death, he republished these sentiments in the first edition of 'A Holy Life the Beauty of Christianity'; his words are—'Men are wedded to their opinions more than the law of grace and love will permit. Here is a Presbyter, here an Independent, a Baptist, so joined each man to his own opinions, that they cannot have that communion one with another, as by the testament of the Lord Jesus they are commanded and enjoined.' Bunyan, there can be no doubt, lived and died in the conviction, that differences were permitted among Christians to stimulate them to search the Scriptures, and to exercise the grace of forbearance, as was the case in the primitive churches, in their disputes about meats and days, and even as to whether the Gentiles were to be visited with the gospel.
8. Bunyan is ever pressing the duty of private judgment in all the affairs of religion; not to be scared with the taunts of 'schism,' 'division-makers,' 'new separatists,' 'wiser than your teachers,' and similar arrows, drawn from Satan's quiver, which occur in this exhortation.
Judging from the style—the reference to the laying on of hands—the Latin quotations, and those from learned men, it appears somewhat like the pen of D'Anvers, who answered Bunyan upon the question—Whether water-baptism is a scriptural term of communion? It is, however, now faithfully reprinted, that our readers may form their own judgment.
Hackney, New-Year's Day, 1850 GEORGE OFFOR.
An Exhortationto Peace and Unity
'Endeavouring to keep the unity of the Spirit in the bond of peace.'—Ephesians 4:3
Beloved, religion is the great bond of human society, and it were well if itself were kept within the bond of unity; and that it may so be, let us, according to the text, use our utmost endeavours 'to keep the unity of the Spirit in the bond of peace.'
These words contain a counsel and a caution: the counsel is, 'That we endeavour the unity of the Spirit'; the caution is, 'That we do it in the bond of peace': as if he should say, I would have you live in unity; but yet I would have you to be careful that you do not purchase unity with the breach of charity. Let us, therefore, be cautioned that we do not so press after unity in practice and opinion, as to break the bond of peace and affection.
In the handling of these words, I shall observe this method:—First, I shall open the sense of the text. Second, I shall show wherein this unity and peace consists. Third, I shall show you the fruits and benefits of it, together with nine inconveniencies and mischiefs that attend those churches where unity and peace is wanting. Fourth, and lastly, I shall give you twelve directions and motives for the obtaining of it.
First, As touching the sense of the text; when we are counselled to keep the unity of the Spirit, we are not to understand the Spirit of God as personally so considered; because the Spirit of God, in that sense, is not capable of being divided; and so there would be no need for us to endeavour to keep the unity of it.
By the unity of the Spirit, then, we are to understand that unity of mind which the Spirit of God calls for, and requires Christians to endeavour after; hence it is that we are exhorted by 'one spirit, with one mind striving together for the faith of the gospel' (Phil 1:27).
But farther, the apostle in these words alludes to the state and composition of a natural body; and doth thereby inform us that the mystical body of Christ holds an analogy with the natural body of a man. As,
1. In the natural body there must be a spirit to animate it; for 'the body without the spirit is dead' (James 2:26). So it is in the mystical body of Christ; the apostle no sooner tells us of that one body, but he minds us of that 'one spirit' (Eph 4:4).
2. The body hath 'joints and bands' to unite all the parts; so hath the mystical body of Christ (Col 2:19). This is that bond of peace mentioned in the text, as also in Ephesians 4:16, where 'the whole body' is said to be 'fitly joined together, and compacted by that which every joint supplieth.'
3. The natural body receives counsel and nourishment from the head; so doth the mystical body of Christ. He is their counsellor, and him they must hear; he is their head, and him they must hold: hence it is that the apostle complaineth (Col 2:19), of some that did 'not hold the head, from which all the body by joints and bands hath nourishment.'
4. The natural body cannot well subsist, if either the spirit be wounded or the joints broken or dislocated; the body cannot bear a wounded or broken spirit; 'A broken spirit drieth the bones' (Prov 17:22), and 'a wounded spirit who can bear?' (Prov 18:14). And on the other hand, how often has the disjointing of the body, and the breakings thereof, occasioned the expiration of the spirit? In like manner it fares with the mystical body of Christ: how do divided spirits break the bonds of peace, which are the joints of this body! And how doth the breakings of the body and church of Christ wound the spirit of Christians, and oftentimes occasion the spirit and life of Christianity to languish, if not to expire! How needful is it, then, that we endeavour 'the unity of the spirit in the bond of peace?'
Second, I now come to show you wherein this unity and peace consists, and this I shall demonstrate in five particulars.
1. This unity and peace may consist in the ignorance of many truths, and in the holding of some errors; or else this duty of peace and unity could not be practicable by any on this side perfection. But we must now endeavour the unity of the Spirit, 'till we all come in the unity of the faith, and of the knowledge of the Son of God' (Eph 4:13). Because now, as the apostle saith, 'we know in part, and we prophesy in part,' and 'now we see through a glass, darkly' (1 Cor 13:12). And as this is true in general, so we may find it true if we descend to particular instances: the disciples seemed to be ignorant of that great truth which they had often, and in much plainness, been taught by their Master once and again, viz., that his kingdom was not of this world, and that in the world they should suffer and be persecuted, yet in Acts 1:6 we read, that they asked of him if he would 'at this time restore again the kingdom to Israel?' thereby discovering that Christ's kingdom, as they thought, should consist in his temporal jurisdiction over Israel, which they expected should now commence and take place amongst them. Again, our Lord tells them that he had many things to say, and these were many important truths which they could not now bear (John 16:12). And that these were important truths appears by the 10th and 11th verses, where he is discoursing of righteousness and judgment; and then adds, that he had yet many things to say which they could not bear; and thereupon promises the Comforter to lead them into ALL TRUTH; which implies that they were yet ignorant of many truths, and consequently held divers errors; and yet for all this he prays for, and presses them to their great duty of peace and unity (John 14:27; 17:21). To this may be added that of Hebrews 5:11, where the author saith, He had many things to say of the priestly office of Christ, which, by reason of their dulness, they were not capable to receive; as also that in Acts 10, where Peter seems to be ignorant of that truth, viz., that the gospel was to be preached to all nations; and contrary hereunto, he erred in thinking it unlawful to preach amongst the Gentiles. I shall add two texts more; one is Acts 19:2, where we read, That those disciples which had been discipled and baptized by John, were yet ignorant of the Holy Ghost, and knew not, as the text tells us, 'whether there be any Holy Ghost,' or no; though John did teach constantly, that he that should come after him, should baptize with the Holy Ghost and fire. From hence we may easily and plainly infer, that Christians may be ignorant of many truths, by reason of weak and dull capacities, and other such like impediments, even while those truths are with much plainness delivered to them. Again, we read (Heb 5:13) of some that were 'unskillful in the word of righteousness,' who nevertheless are called babes in Christ, and with whom unity and peace is to be inviolably kept and maintained.
2. As this unity and peace may consist in the ignorance of many truths, and in the holding some errors, so it must consist with, and it cannot consist without, the believing and practising those things which are necessary to salvation and church communion; and they are, (1.) Believing that Christ the Son of God died for the sins of men. (2.) That whoever believeth ought to be baptized. (3.) The third thing essential to this communion is a holy and a blameless conversation.
(1.) That believing that the Son of God died for the sins of men is necessary to salvation, I prove by these texts, which tell us that he that doth not believe shall be damned (Mark 16:16; John 3:18; 2 Thess 2:12; Rom 10:10).
That it is also necessary to church-communion, appears from Matthew 16:16-18. Peter having confessed that Christ was the Son of the living God, Christ thereupon assures Peter, that upon this rock, viz., this profession of faith, or this Christ which Peter had confessed, he would build his church, and the gates of hell should not prevail against it. And (1 Cor 3:11), the apostle having told the Corinthians they were God's building, presently adds, that they could not be built upon any foundation but upon that which was laid, which was Jesus Christ. All which proves, that Christian society is founded upon the profession of Christ; and not only Scripture, but the laws of right reason, dictate this, that some rules and orders must be observed for the founding all society, which must be consented to by all that will be of it. Hence it comes to pass, that to own Christ as the Lord and head of Christians, is essential to the founding Christian society.
(2.) The Scriptures have declared that this faith gives the professors of it a right to baptism, as in the case of the eunuch (Acts 8), when he demanded why he might not be baptized? Philip answereth, that if he believed with all his heart, he might; the eunuch thereupon confessing Christ, was baptized.
Now, that baptism is essential to church-communion, I prove from 1 Corinthians 12, where we shall find the apostle labouring to prevent an evil use that might be made of spiritual gifts, as thereby to be puffed up; and to think that such as wanted them, were not of the body, or to be esteemed members; he thereupon resolves, that whoever did confess Christ, and own him for his head, did it by the Spirit (v 3), though they might not have such a visible manifestation of it as others had; and therefore they ought to be owned as members, as appears (v 23). And not only because they have called him Lord by the Spirit, but because they have, by the guidance and direction of the same Spirit, been baptized (v 13): 'For by one Spirit we are all baptized into one body,' &c. I need not go about to confute that notion that some of late have had of this text, viz., that the baptism here spoken of is the baptism of the Spirit, because you have not owned and declared that notion as your judgment; but on the contrary, all of you that I have ever conversed with, have declared it to be understood of baptism with water, by the direction of the Spirit. If so, then it follows, that men and women are declared members of Christ's body by baptism, and cannot be by Scripture reputed and esteemed so without it; which farther appears from Romans 6:5, where men, by baptism, are said to be planted into 'the likeness of his death.' And (Col 2:12), we are said to be 'buried with him by baptism.' All which, together with the consent of all Christians, (some few in these late times excepted,) do prove that baptism is necessary to the initiating persons into the church of Christ.
(3.) Holiness of life is essential to church-communion, because it seems to be the reason why Christ founded a church in the world, viz., that men might thereby be watched over and kept from falling; and that if any be overtaken with a fault, he that is spiritual might restore him.
That by this means men and women might be preserved, without blame, to the coming of Christ; and 'the grace of God teacheth us to deny ungodliness and worldly lusts, and to live soberly and uprightly in this present evil world' (Titus 2:11,12). 'And let every one that nameth the name of Christ depart from iniquity' (2 Tim 2:19). And James tells us, speaking of the Christian religion, that 'pure religion, and undefiled, before God—is to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world' (James 1:27). From all which, together with many more texts that might be produced, it appears that an unholy and profane life is inconsistent with Christian religion and society, and that holiness is essential to salvation and church-communion; so that these three things—faith, baptism, and a holy life, as I said before, all churches must agree and unite in, as those things which, when wanting, will destroy their being. And let not any think, that when I say believing the Son of God died for the sins of men is essential to salvation and church-communion, that I hereby would exclude all other articles of the Christian creed as not necessary, as the belief of the resurrection of the dead and eternal judgment, &c.; which, for want of time, I omit to speak particularly to, and the rather because I understand this great article, of believing the Son of God died for the sins of men, is comprehensive of all others, and is that from whence all other articles may easily be inferred.
And here I would not be mistaken, as though I held there were nothing else for Christians to practise, when I say this is all that is requisite to church-communion; for I very well know that Christ requires many other things of us after we are members of his body, which, if we knowingly or maliciously refuse, may be the cause, not only of excommunication, but damnation. But yet these are such things as relate to the wellbeing, and not to the being, of churches; as laying on of hands, in the primitive times, upon believers, by which they did receive the gifts of the Spirit—this, I say, was for the increase and edifying of the body, and not that thereby they might become of the body of Christ, for that they were before. And do not think that I believe laying on of hands was no apostolical institution, because I say men are not thereby made members of Christ's body, or because I say that it is not essential to church-communion. Why should I be thought to be against a fire in the chimney, because I say it must not be in the thatch of the house? Consider, then, how pernicious a thing it is to make every doctrine, though true, the bound of communion; this is that which destroys unity; and, by this rule, all men must be perfect before they can be in peace. For do we not see daily, that as soon as men come to a clearer understanding of the mind of God, to say the best of what they hold, that presently all men are excommunicable, if not damnable, that do not agree with them. Do not some believe and see that to be pride and covetousness, which others do not, because, it may be, they have more narrowly and diligently searched into their duty of these things than others have? What then? must all men that have not so large acquaintance of their duty herein be excommunicated? Indeed, it were to be wished that more moderation in apparel and secular concernments were found among churches; but God forbid, that if they should come short herein, that we should say, as one lately said, that he could not communicate with such a people, because they were proud and superfluous in their apparel.
Let me appeal to such, and demand of them, if there was not a time, since they believed and were baptized, wherein they did not believe laying on of hands a duty; and did they not then believe, and do they not still believe, they were members of the body of Christ? And was not there a time when you did not so well understand the nature and extent of pride and covetousness as now you do? And did you not then believe, and do you not still believe, that you were true members of Christ, though less perfect? Why, then, should you not judge of those that differ from you herein, as you judged of yourselves when you were as they now are? How needful, then, is it for Christians to distinguish, if ever they would be at peace and unity, between those truths which are essential to church-communion, and those that are not!
3. Unity and peace consists in our making one shoulder to practise and put in execution the things we do know. 'Nevertheless, whereto we have—attained, let us walk by the same rule, and mind the same thing' (Phil 3:16). How sad is it to see our zeal consume us, and our precious time, in things doubtful and disputable, while we are not concerned nor affected with the practice of those indisputable things we all agree in! We all know charity to be the great command, and yet how few agree to practise it! We all know they that labour in the Word and doctrine are worthy of double honour; and that God hath ordained, that they which preach the gospel should live of the gospel; these duties, however others have cavilled at them, I know you agree in them, and are persuaded of your duty herein; but where is your zeal to practise? O how well would it be with churches if they were but half as zealous for the great, and plain, and indisputable things, and the more chargeable and costly things of religion, as they are for things doubtful or less necessary, or for things that are no charge to them, and cost them nothing but the breath of contention, though that may be too great a price for the small things they purchase with it.
But further: Do we not all agree, that men that preach the gospel should do it like workmen that need not be ashamed? and yet how little is this considered by many preachers, who never consider, before they speak, of what they say, or whereof they affirm! How few give themselves to study that they may be approved! How few meditate, and give themselves to these things, that their profiting may appear to all!
For the Lord's sake, let us unite to practise those things we know; and if we would have more talents, let us all agree to improve those we have.
See the spirit that was among the primitive professors, that knowing and believing how much it concerned them, in the propagating of Christianity, to show forth love to one another, that so all might know them to be Christ's disciples, rather than there should be any complainings among them, they sold all they had. Oh how zealous were these to practise, and, with one shoulder, to do that that was upon their hearts for God! I might further add, how often have we agreed in our judgment? and hath it not been upon our hearts, that this and the other thing is good to be done to enlighten the dark world, and to repair the breaches of churches, and to raise up those churches that now lie agasping, and among whom the soul of religion is expiring? But what do we more than talk of them? Do not most decline these things when they either call for their purses or their persons to help in this and such like works as these? Let us then, in what we know, unite, that we may put it in practice, remembering that, if we know these things, we shall be happy if we do them.
4. This unity and peace consists in our joining and agreeing to pray for, and to press after, those truths we do not know. The disciples in the primitive times were conscious of their imperfections, and, therefore, they, with one accord, continued in prayer and supplications. If we were more in the sense of our own ignorances and imperfections, we should carry it better towards those that differ from us; then we should abound more in the spirit of meekness and forbearance, that thereby we might bring others, or be brought by others, to the knowledge of the truth; this would make us go to God, and say with Elihu, That which we know not, teach thou us (Job 34:32). Brethren, did we but all agree that we were erring in many things, we should soon agree to go to God, and pray for more wisdom and revelation of his mind and will concerning us.
But here is our misery, that we no sooner receive any thing for truth, but we presently ascend the chair of infallibility with it, as though in this we could not err; hence it is we are impatient of contradiction, and become uncharitable to those that are not of the same mind; but now a consciousness that we may mistake, or that if my brother err in one thing I may err in another—this will unite us in affection, and engage us to press after perfection, according to that of the apostle, 'Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth to those things which are before, I press toward the mark, for the prize of the high calling of God in Christ Jesus,' 'and if in any thing ye be otherwise minded, God shall reveal even this unto you' (Phil 3:13-15). O then, that we could but unite and agree to go to God for one another, in confidence that he will teach us; and that if any one of us want wisdom, as who of us does not, we might agree to ask of God, who giveth to all men liberally, and upbraideth no man. Let us, like those people spoken of in Isaiah 2, say one to another, Come, let us go to the Lord, for 'he will teach us of his ways, and we will walk in his paths.'
5. This unity and peace mainly consists in unity of love and affection; this is the great and indispensable duty of all Christians; by this they are declared Christ's disciples; and hence it is that love is called the great commandment, the old commandment, and the new commandment—that which was commanded in the beginning, and will remain to the end; yea, and after the end. 'Charity never faileth: but—whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away' (1 Cor 13:8). 'And now abideth faith, hope, charity—but the greatest of these is charity' (v 13). 'Above all these things put on charity, which is the bond of perfectness' (Col 3:14). Because charity is 'the end of the commandment' (1 Tim 1:5). Charity is therefore called the royal law; and though it had a superintendency over other laws, and, doubtless, is a law to which other laws must give place when they come in competition with it. 'Above all things, [therefore,] have fervent charity among yourselves, for charity shall cover the multitude of sins' (1 Peter 4:8). Let us, therefore, live in unity and peace, and the God of love and peace will be with us.
That you may so do, let me remember you, in the words of a learned man, that the unity of the church is a unity of love and affection, and not a bare uniformity of practice and opinion.
Third, Having shown you wherein this unity consists, I now come to the third general thing propounded, and that is, to show you the fruits and benefits of unity and peace; together with the mischiefs and inconveniences that attend those churches where unity and peace are wanting.
1. Unity and peace is a duty well-pleasing to God, who is styled the author of peace, and not of confusion, in all the churches. God's Spirit rejoiceth in the unity of our spirits; but, on the other hand, where strife and divisions are, there the Spirit of God is grieved. Hence is it that the apostle no sooner calls upon the Ephesians not to grieve the Spirit of God, but he presently subjoins us a remedy against that evil: that they put away bitterness and evil speaking, 'and be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you' (Eph 4:32).
2. As unity and peace is pleasing to God, and rejoiceth his Spirit, so it rejoiceth the hearts and spirits of God's people—unity and peace brings heaven down upon earth among us. Hence it is that the apostle tells us (Rom 14:17) that 'the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.' Where unity and peace is, there is heaven upon earth; by this we taste the first fruits of that blessed estate we shall one day live in the fruition of, when we shall come 'to the general assembly and church of the first-born,' whose names are written in heaven, 'and to God, the judge of all, and to the spirits of just men made perfect' (Heb 12:23).
This outward peace of the church, as a learned man observes, distils into peace of conscience, and turns writings and readings of controversy into treatises of mortification and devotion.
And the psalmist tells us, that it is not only good, but pleasant 'for brethren to dwell together in unity' (Psa 133), but where unity and peace is wanting, there are storms and troubles; 'where envy and strife is, there is confusion and every evil work' (James 3:16). It is the outward peace of the church that increaseth our inward joy, and the peace of God's house gives us occasion to eat our meat with gladness in our houses (Acts 2:46).
3. The unity and peace of the church makes communion of saints desirable. What is it that embitters church-communion, and makes it burdensome, but divisions? Have you not heard many complain that they are weary of church-communion, because of church contention? but now, where unity and peace is, there Christians long for communion.
David saith that he was glad when they said unto him, 'Let us go into the house of the Lord' (Psa 122:1). Why was this, but because, as the third verse tells us, Jerusalem was a city compact together, where the tribes went up, the tribes of the Lord, to give thanks to his name. And David, speaking of the man that was once his friend, doth thereby let us know the benefit of peace and unity (Psa 55:14): 'We,' saith he, 'took sweet counsel together, and walked unto the house of God in company.' Where unity is strongest, communion is sweetest and most desirable. You see, then, that peace and union fill the people of God with desires after communion; but, on the other hand, hear how David complains (Psa 120:5), 'Woe is me that I sojourn in Meshech, that I dwell in the tents of Kedar!' The psalmist here is thought to allude to a sort of men that dwelt in the deserts of Arabia, that got their livings by contention; and, therefore, he adds (v 6), that his soul had long dwelt with them that hated peace: this was that which made him long for the courts of God, and esteem one day in his house better than a thousand. This made his soul even faint for the house of God, because of the peace of it; 'Blessed are they,' saith he, 'that dwell in thy house: they will be still praising thee' (Psa 84:4). There is a certain note of concord, as appears (Acts 2) where we read of primitive Christians, meeting with one accord, praising God.
4. Where unity and peace is, there many mischiefs and inconveniences are prevented which attend those people where peace and unity are wanting; and of those many that might be mentioned, I shall briefly insist upon these nine:—
(1.) Where unity and peace are wanting, there is much precious time spent to no purpose. How many days are spent, and how many fruitless journeys made to no profit, where the people are not in peace! How often have many redeemed time, even in seed-time and harvest, when they could scarce afford it to go to church, and by reason of their divisions, come home worse than they went, repenting they have spent so much precious time to so little benefit! How sad is it to see men spend their precious time, in which they should work out their salvation, by labouring, as in the fire, to prove an uncertain and doubtful proposition, and to trifle away their time, in which they should make their calling and election sure, to make sure of an opinion which, when they have done all, they are not infallibly sure whether it be true or no; because all things necessary to salvation and church-communion are plainly laid down in Scripture, in which we may be infallibly sure of the truth of them; but for other things that we have no plain texts for, but the truth of them depends upon our interpretations, here we must be cautioned that we do not spend much time in imposing those upon others, or venting those among others, unless we can assume infallibility—otherwise, we spend time upon uncertainty; and whoever casts their eyes abroad, and doth open their ears to intelligence, shall both see, and, to their sorrow, hear that many churches spend most of their time in jangling and contending about those things which are neither essential to salvation or church-communion, and that which is worse, about such doubtful questions which they are never able to give an infallible solution of; but now, where unity and peace is, there our time is spent in praising God, and in those great questions—what we should do to be saved? and how we may be more holy and more humble towards God, and more charitable and more serviceable to one another?
(2.) Where unity and peace is wanting, there is evil surmising and evil speaking, to the damage and disgrace, if not to the ruining of one another (Gal 5:14,15): 'The whole law is fulfilled in one word, Thou shalt love thy neighbour as thyself; but if ye bite and devour one another, take heed that ye be not consumed one of another.' No sooner the bond of charity is broken, which is as a wall about Christians, but soon they begin to make havoc and spoil of one another; then there is raising evil reports, and taking up evil reports against each other. Hence it is that whispering and backbiting proceeds, and going from house to house to blazon the faults and infirmities of others: hence it is that we watch for the haltings of one another, and do inwardly rejoice at the miscarriages of others, saying in our hearts, Ah, ah, so we would have it; but now, where unity and peace is, there is charity; and where charity is, there we are willing to hide the faults, and cover the nakedness of our brethren. 'Charity thinketh no evil' (1 Cor 13:5), and, therefore, it cannot surmise, neither will it speak evil.
(3.) Where unity and peace is wanting, there can be no great matters enterprised; we cannot do much for God nor much for one another. When the devil would hinder the bringing to pass of good in nations and churches, he divides their councils; and, as one well observes, he divides their heads, that he may divide their hands; when Jacob had prophesied of the cruelty of Simeon and Levi, who were brethren, he threatens them with the consequent of it (Gen 49:7): 'I will divide them in Jacob, and scatter them in Israel.' The devil is not to learn that maxim he hath taught the Machiavellians of the world, divide et impera—divide and rule; it is a united force that is formidable: hence the spouse, in the Canticles, is said to be 'but one,' 'and the only one of her mother' (Cant 6:9). Hereupon it is said of her (v 10) that she is 'terrible as an army with banners.' What can a divided army do, or a disordered army, that have lost their banners, or, for fear or shame, thrown them away? In like manner, what can Christians do for Christ, and the enlarging his dominions in the world, in bringing men from darkness to light, while themselves are divided and disordered? Peace is, to Christians, as great rivers are to some cities, which, besides other benefits and commodities, are natural fortifications, by reason whereof those places are made impregnable; but when, by the subtilty of an adversary or the folly of the citizens, these waters come to be divided into little petty rivulets, how soon are they assailed and taken! Thus it fares with churches; when once the devil, or their own folly divides them, they will be so far from resisting of him, that they will be soon subjected by him.
Peace is to churches as walls to cities; nay, unity hath defended cities that had no walls. It was once demanded of Agesilaus why Lacedemon had no walls; he answers, pointing back to the city, that the concord of the citizens was the strength of the city. In like manner, Christians are strong when united; then they are more capable to resist temptation, and to succour such as are tempted. When unity and peace is among the churches, then are they like a walled town; and when peace is the church's walls, salvation will be her bulwarks.
Plutarch tells us of one Silurus that had eighty sons, whom he calls to him as he lay upon his death-bed, and gave them a sheaf of arrows; thereby to signify, that if they lived in unity they might do much; but, if they divided, they would come to nothing. If Christians were all of one piece—if they were all but one lump, or but one sheaf or bundle, how great are the things they might do for Christ and his people in the world, whereas, otherwise, they can do little but dishonour him, and offend his.
It is reported of the leviathan, that his strength is in his scales (Job 41:15-17): 'His scales are his pride, shut up together, as with a close seal. One is so near to another, that no air can come between them. They are joined one to another, they stick together, that they cannot be sundered.' If the church of God were united like the scales of leviathan, it would not be every brain-sick notion, nor angry speculation, that would cause their separation.
Solomon saith, Two are better than one, because if one fail, the other may raise him; then surely twenty are better than two, and an hundred are better than twenty, for the same reason—because they are more capable to help one another. If ever Christians would do any thing to raise up the fallen tabernacles of Jacob, and to strengthen the weak, and comfort the feeble, and to fetch back those that have gone astray, it must be by unity.
We read of the men of Babel (Gen 11:6), 'The Lord said, Behold the people is one—And now nothing will be restrained from them which they have imagined to do.'
We learn, by reason, what great things may be done in worldly achievements where unity is. And shall not reason, assisted with the motives of religion, teach us that unity among Christians may enable them to enterprise greater things for Christ? Would not this make Satan fall from heaven like lightning? For as unity built literal Babel, it is unity that must pull down mystical Babel. And, on the other hand, where divisions are, there is confusion; by this means, a Babel hath been built in every age. It hath been observed by a learned man, and I wish I could not say truly observed, that there is most of Babel and confusion among those that cry out most against it.
Would we have a hand to destroy Babylon, let us have a heart to unite one among another.
Our English histories tell us, that after Austin the monk had been some time in England, that he heard of some of the remains of the British Christians, which he convened to a place, which Cambden, in his Britannia, calls Austin's Oak. Here they met to consult about matters of religion; but such was their division, by reason of Austin's imposing spirit, that our stories tell us that synod was only famous for this, that they only met, and did nothing. This is the mischief of divisions, they hinder the doing of much good; and if Christians that are divided be ever famous for any thing, it will be that they have often met together, and talked of this and the other thing, but they did nothing.
(4.) Where unity and peace is wanting, there the weak are wounded, and the wicked are hardened. Unity may well be compared to precious oil (Psa 133:2). It is the nature of oil to heal that which is wounded, and to soften that which is hard. Those men that have hardened themselves against God and his people, when they shall behold unity and peace among them, will say, God is in them indeed; and, on the other hand, are they not ready to say, when they see you divided, that the devil is in you, that you cannot agree?
(5.) Divisions, and want of peace, keep those out of the church that would come in; and cause many to go out that are in.
'The divisions of Christians (as a learned man observes) are a scandal to the Jews, an opprobrium to the Gentiles, and an inlet to atheism and infidelity.' Insomuch that our controversies about religion, especially as they have been of late managed, have made religion itself become a controversy. O, then, how good and pleasant a thing is it for brethren to dwell together in unity! The peace and unity that was among the primitive Christians drew others to them. What hinders the conversion of the Jews, but the divisions of Christians? Must I be a Christian, says the Jew? What Christian must I be; of what sect must I be of? The Jews, as one observes, glossing upon that text in Isaiah 11:6, where it is prophesied, that the lion and the lamb shall lie down together, and that there shall be none left to hurt nor destroy in all God's holy mountain; they interpreting these sayings to signify the concord and peace that shall be among the people that shall own the Messiah, do from hence conclude that the Messiah is not yet come, because of the contentions and divisions that are among those that profess him; and the apostle saith (1 Cor 14:23), that if an unbeliever should see their disorders, he would say they were mad; but where unity and peace is, there the churches are multiplied. We read (Acts 9;31) that when the churches had rest, they multiplied; and (Acts 2:46,47) when the church was serving God 'with one accord,' the Lord added to them 'daily such as should be saved.'
It is unity brings men into the church, and divisions keep them out. It is reported of an Indian, passing by the house of a Christian, and hearing them contending, being desired to turn in, he refused, saying Habamach dwells there—meaning that the devil dwelt there; but where unity and peace is, there God is; and he that dwells in love, dwells in God. The apostle tells the Corinthians, that if they walked orderly, even the unbeliever would hereby be enforced to come and worship, and say, God was in them indeed; and we read (Zech 8:23) of a time when ten men shall take hold of a Jew, and say, 'We will go with you; for we have heard that God is with you.'
And hence it is that Christ prays (John 17:21) that his disciples might be one, as the Father and he were one, that the world might believe the Father sent him. As if he should say, you may preach me as long as you will, and to little purpose, if you are not at peace and unity among yourselves. Such was the unity of Christians in former days, that the intelligent heathen would say of them, that though they had many bodies, yet they had but one soul. And we read the same of them (Acts 4:32) that 'the multitude of them that believed were of one heart and of one soul.'
And as the learned Stillingfleet observes, in his Irenicum,—'The unity and peace that was then among Christians, made religion amiable in the judgment of impartial heathens. Christians were then known by the benignity and sweetness of their dispositions, by the candour and ingenuity of their spirits, by their mutual love, forbearance, and condescension to one another: but either this is not the practice of Christianity,' viz., a duty that Christians are now bound to observe, 'or else it is not calculated for our meridian, where the spirits of men are of too high an elevation for it; for if pride and uncharitableness, if divisions and strifes, if wrath and envy, if animosities and contentions, were but the marks of true Christians, Diogenes need never light his lamp at noon to find out such among us; but if a spirit of meekness, gentleness, and condescension; if a stooping to the weaknesses and infirmities of one another; if pursuit after peace, when it flies from us, be the indispensable duties and characteristical notes of Christians, it may possibly prove a difficult inquest to find out such among the crowds of those that shelter themselves under that glorious name.'
It is the unity and peace of churches that brings others to them, and makes Christianity amiable. What is prophesied of the church of the Jews, may in this case be applied to the Gentile church (Isa 66:12) that when once God extends peace to her like a river, the Gentiles shall come in like a flowing stream; then, and not till then, the glory of the Lord shall arise upon his churches, and his glory shall be seen among them; then shall their hearts fear and be enlarged, because the abundance of the nations shall be converted to them.
(6.) As want of unity and peace keeps those out of the church that would come in, so it hinders the growth of those that are in. Jars and divisions, wranglings and prejudices, eat out the growth, if not the life, of religion. These are those waters of Marah that embitter our spirits, and quench the Spirit of God. Unity and peace is said to be like the dew of Hermon, and as a dew that descended upon Zion, where the Lord commanded his blessing (Psa 133:3).
Divisions run religion into briers and thorns, contentions and parties. Divisions are to churches like wars in countries. Where war is, the ground lieth waste and untilled; none takes care of it. It is love that edifieth, but division pulleth down. Divisions are, as the northeast wind to the fruits, which causeth them to dwindle away to nothing; but when the storms are over, every thing begins to grow. When men are divided, they seldom speak the truth in love; and then, no marvel they grow not up to him in all things, which is the head.
It is a sad presage of an approaching famine, as one well observes, not of bread nor water, but of hearing the Word of God; when the thin ears of corn devour the plump full ones; when the lean kine devour the fat ones; when our controversies about doubtful things, and things of less moment, eat up our zeal for the more indisputable and practical things in religion; which may give us cause to fear that this will be the character by which our age will be known to posterity, that it was the age that talked of religion most and loved it least.
Look upon those churches where peace is, and there you shall find prosperity. When the churches had rest, they were not only multiplied, but, walking in the fear of the Lord, and the comforts of the Holy Ghost, they were edified; it is when the whole body is knit together, as with joints and bands, that they increase with the increase of God.
We are at a stand sometimes why there is so little growth among churches; why men have been so long in learning, and are yet so far from attaining the knowledge of the truth. Some have given one reason, and some another; some say pride is the cause, and others say covetousness is the cause; I wish I could say these were no causes. But I observe that when God entered his controversy with his people of old, he mainly insisted upon some one sin, as idolatry, and shedding innocent blood, &c., as comprehensive of the rest; not but that they were guilty of other sins, but those that were the most capital are particularly insisted on; in like manner, whoever would but take a review of churches that live in contentions and divisions, may easily find that breach of unity and charity is their capital sin, and the occasion of all other sins. No marvel, then, that the Scripture saith the whole law is fulfilled in love; and if so, then, where love is wanting, it must needs follow the whole law is broken. It is where love grows cold that sin abounds; and therefore the want of unity and peace is the cause of that leanness and barrenness that is among us: it is true in spirituals as well as temporals, that peace brings plenty.
(7.) Where unity and peace is wanting, our prayers are hindered. The promise is, that what we shall agree to ask shall be given us of our heavenly Father. No marvel we pray and pray, and yet are not answered; it is because we are not agreed what to have.
It is reported that the people in Lacedemonia, coming to make supplications to their idol-god, some of them asked for rain, and others of them asked for fair weather; the oracle returns them this answer, That they should go first and agree among themselves. Would a heathen god refuse to answer such prayers in which the supplicants were not agreed; and shall we think the true God will answer them?
We see, then, that divisions hinder our prayers, and lay a prohibition on our sacrifice. 'If thou bring thy gift to the altar,' saith Christ, 'and there remeberest that thy brother hath ought against thee; leave there thy gift—and go—and first be reconciled to thy brother, and then come and offer it' (Matt 5:24). So that want of unity and charity hinders even our particular prayers and devotions.
This hindered the prayers and fastings of the people of old from finding acceptance (Isa 58:3); the people ask the reason wherefore they fasted, and God did not see, nor take notice of them. He gives this reason, because they fasted for strife and debate, and hid their face from their own flesh. Again (Isa 59), the Lord saith, His hand was not shortened, that he could not save; nor his ear heavy, that he could not hear: but their sins had separated between their God and them. And among those many sins they stood chargeable with, this was none of the least, viz., that the way of peace they had not known. You see where peace was wanting, prayers were hindered, both under the Old and New Testament.
The sacrifice of the people in Isaiah 65, that said, Stand farther off, I am holier than thou, was as smoke in the nostrils of the Lord. On the other hand, we read how acceptable those prayers were that were made 'with one accord' (Acts 4:24, compared with verse 31). They prayed with one accord, and they were all of one heart and of one soul. And see the benefit of it; 'they were all filled with the Holy Ghost, and they spake the Word with boldness': which was the very thing they prayed for, as appears (v 29). And the apostle exhorts the husband to dwell with his wife, that their prayers might not be hindered (1 Peter 3:7). We see, then, want of unity and peace, either in families or churches, is a hindrance of prayers.
(8.) It is a dishonour and disparagement to Christ that his family should be divided. When an army falls into mutiny and division, it reflects disparagement on him that hath the conduct of it. In like manner, the divisions of families are a dishonour to the heads and those that govern them. And if so, then how greatly do we dishonour our Lord and Governor, who gave his body to be broken, to keep his church from breaking, who prayed for their peace and unity, and left peace at his departing from them for a legacy, even a peace which the world could not bestow upon them.
(9.) Where there is peace and unity, there is a sympathy with each other; that which is the want of one will be the want of all,—Who is afflicted, saith the apostle, and I burn not?[1] we should then remember them that are in bonds, as bound with them; and them which suffer adversity, as being ourselves also of the body (Heb 13:3). But where the body is broken, or men are not reckoned or esteemed of the body, no marvel we are so little affected with such as are afflicted. Where divisions are, that which is the joy of the one is the grief of another; but where unity, and peace, and charity abounds, there we shall find Christians in mourning with them that mourn, and rejoicing with them that rejoice; then they will not envy the prosperity of others, nor secretly rejoice at the miseries or miscarriages of any.
Fourth, Last of all, I now come to give you twelve directions and motives for the obtaining peace and unity.
If ever we would live in peace and unity, we must pray for it. We are required to seek peace: of whom, then, can we seek it with expectation to find it, but of him who is a God of peace, and hath promised to bless his people with peace? It is God that hath promised to give his people one heart, and one way; yet for all these things he will be sought unto. O then let us seek peace, and pray for peace, because God shall prosper them that love it.
The peace of churches is that which the apostle prays for in all his epistles; in which his desire is, that grace and peace may be multiplied and increased among them.
1. They that would endeavour the peace of the churches, must be careful who they commit the care and oversight of the churches to; as, first, over and besides those qualifications that should be in all Christians, they that rule the church of God should be men of counsel and understanding; where there is an ignorant ministry, there is commonly an ignorant people,—according as it was of old, Like priest, like people.
How sad is it to see the church of God committed to the care of such that pretend to be teachers of others, that understand not what they say, or whereof they affirm. No marvel the peace of churches is broken, when their watchmen want skill to preserve their unity, which of all other things is as the church's walls; when they are divided, no wonder they crumble to atoms, if there is no skilful physician to heal them. It is sad when there is no balm in Gilead, and when there is no physician there. Hence it is, that the wounds of churches become incurable, like the wounds of God's people of old; either not healed at all, or else slightly healed, and to no purpose. May it not be said of many churches at this day, as God said of the church of Israel, that he sought for a man among them that should stand in the gap, and make up the breach, but he found none?
Remember what was said of old (Mal 2:7), The priest's lips should preserve knowledge; and the people 'should seek the law at his mouth.' But when this is wanting, the people will be stumbling and departing from God and one another; therefore God complains (Hosea 4:6) that his people were 'destroyed for want of knowledge'; that is, for want of knowing guides; for if the light that is in them that teach be darkness, how great is that darkness; and if the blind lead the blind, no marvel both fall into the ditch.
How many are there that take upon them to teach others, that had need be taught in the beginning of religion; that instead of multiplying knowledge, multiply words without knowledge; and instead of making known God's counsel, darken counsel by words without knowledge? The apostle speaks of some that did more than darken counsel, for they wrested the counsel of God (2 Peter 3:16). In Paul's epistles, saith he, are 'some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures unto their own destruction.' Some things in the Scripture are hard to be known, and they are made harder by such unlearned teachers as utter their own notions by words without knowledge.
None are more bold and adventurous to take upon them to expound the dark mysteries and sayings of the prophets and revelations, and the 9th of the Romans,—which, I believe, contains some of those many things which, in Paul's epistles, Peter saith were 'hard to be understood.' I say, none are more forward to dig in these mines than those that can hardly give a sound reason for the first principles of religion; and such as are ignorant of many more weighty things that are easily to be seen in the face and superficies of the Scripture; nothing will serve these but swimming in the deeps, when they have not yet learned to wade through the shallows of the Scriptures. Like the Gnostics of old, who thought they knew all things, though they knew nothing as they ought to know. And as those Gnostics did of old, so do such teachers of late break the unity and peace of churches. How needful, then, is it, that if we desire the peace of churches, that we choose out men of knowledge, who may be able to keep them from being shattered and scattered with every wind of doctrine; and who may be able to convince and stop the mouths of gainsayers!
2. You must not only choose men of counsel; but if you would design the unity and peace of the churches, you must choose men of courage to govern them; for as there must be wisdom to bear with some, so there must be courage to correct others; as some must be instructed meekly, so others must be rebuked sharply, that they may be sound in the faith; there must be wisdom to rebuke some with long-suffering, and there must be courage to suppress and stop the mouths of others. The apostle tells Titus of some 'whose mouths must be stopped,' or else they would 'subvert whole houses' (Titus 1:11). Where this courage hath been wanting, not only whole houses, but whole churches have been subverted. And Paul tells the Galatians, that when he saw some endeavour to bring the churches into bondage, that he did not give place to them, 'no, not for an hour,' &c. (Gal 2:5). If this course had been taken by the rulers of churches, their peace had not been so often invaded by unruly and vain talkers.
In choosing men to rule, if you would endeavour to keep the unity of the spirit and the bond of peace thereby, be careful you choose men of peaceable dispositions. That which hath much annoyed the peace of churches, hath been the froward and perverse spirits of the rulers thereof. Solomon therefore adviseth, that 'with a furious man we should not go, lest we learn his ways, and get a snare to our souls' (Prov 22:24,25). And with the froward we learn frowardness. How do some men's words eat like a canker; who instead of lifting up their voices like a trumpet, to sound a parley for peace, have rather sounded an alarm to war and contention. If ever we would live in peace, let us reverence the feet of them that bring the glad tidings of it.
O how have some men made it their business to preach contentions, and upon their entertainment of every novel opinion, to preach separation! How hath God's Word been stretched and torn, to furnish these men with arguments to tear churches! Have not our ears heard those texts that saith, 'Come out from among them, and be separate,' &c.; and, 'Withdraw from every brother that walks disorderly?' I say, have we not heard these texts, that were written to prevent disorder, brought to countenance the greatest disorder that ever was in the church of God, even schism and division? whereas one of these exhortations was written to the church of Corinth, to separate themselves from the idol's temple, and the idol's table, in which many of them lived in the participation of, notwithstanding their profession of the true God, as appears 2 Corinthians 6:16, 17, compared with 1 Corinthians 8:7, and 1 Corinthians 10:14, 20, 22 recites: and not for some few or more members, who shall make themselves both judges and parties, to make separation, when and as often was they please, from the whole congregation and church of God where they stood related; for by the same rule, and upon the same ground, may others start some new question among these new separatists, and become their own judges of the communicableness of them, and thereupon make another separation from these, till at last two be not left to walk together. And for that other text mentioned (2 Thess 3:6) where Paul exhorts the church of Thessalonica to withdraw themselves from every brother that walks disorderly, I cannot but wonder that any should bring this to justify their separation, or withdrawing from the communion of a true, though a disorderly, church. For,
(1.) Consider that this was not writ for a few members to withdraw from the church, but for the church to withdraw from disorderly members.
(2.) Consider that if any offended members, upon pretence of error, either in doctrine or practice, should by this text become judges, as well as parties, of the grounds and lawfulness of their separation, then it will follow, that half a score notorious heretics, or scandalous livers, when they have walked so as they foresee the church are ready to deal with them, and withdraw from them, shall anticipate the church, and pretend somewhat against them, of which themselves must be judges, and so withdraw from the church, pretending either heresy or disorder; and so condemn the church, to prevent the disgrace of being condemned by the church. How needful, then, is it that men of peaceable dispositions, and not of froward and factious and dividing spirits, be chosen to rule the church of God, for fear lest the whole church be leavened and soured by them.
4. As there must be care used in choosing men to rule the church of God, so there must be a consideration had that there are many things darkly laid down in Scripture; this will temper our spirits, and make us live in peace and unity the more firmly in things in which we agree; this will help us to bear one another's burden, and so fulfil the law of Christ, inasmuch as all things necessary to salvation and church-communion are plainly laid down in Scripture. And where things are more darkly laid down, we should consider that God intended hereby to stir up our diligence, that thereby we might increase our knowledge, and not our divisions; for it may be said of all discoveries of truth we have made in the Scriptures, as it is said of the globe of the earth, that though men have made great searches, and thereupon great discoveries, yet there is still a terra incognita—an unknown land; so there is in the Scriptures; for after men have travelled over them, one age after another, yet still there is, as it were, a terra incognita, an unknown tract to put us upon farther search and inquiry, and to keep us from censuring and falling out with those who have not yet made the same discoveries; that so we may say with the Psalmist, when we reflect upon our short apprehensions of the mind of God, that we have seen an end of all perfections, but God's commands are exceeding broad; and as one observes, speaking of the Scriptures, that there is a path in them leading to the mind of God, which lieth a great distance from the thoughts and apprehensions of men. And on the other hand, in many other places, God sits, as it were, on the superficies and the face of the letter, where he that runs may discern him speaking plainly, and no parable at all. How should the consideration of this induce us to a peaceable deportment towards those that differ.
5. If we would endeavour peace and unity, we must consider how God hath tempered the body, that so the comely parts should not separate from the uncomely, as having no need of them (1 Cor 12:22-25). There is in Christ's body and house some members and vessels less honourable (2 Tim 2:20); and therefore we should not, as some now-a-days do, pour the more abundant disgrace, instead of putting the more abundant honour, upon them. Did we but consider this, we should be covering the weakness and hiding the miscarriages of one another, because we are all members one of another, and the most useless member in his place is useful.
6. If we would live in peace, let us remember our relations to God—as children to a father, and to each other as brethren. Will not the thoughts that we have one Father quiet us, and the thoughts that we are brethren unite us? It was this that made Abraham propose terms of peace to Lot (Gen 13): 'Let there be no strife,' saith he, 'between us, for we are brethren.' And we read of Moses, in Acts 7:26, using this argument to reconcile those that strove together, and to set them at one again: 'Sirs,' saith he, 'ye are brethren; why do ye wrong one to another?' A deep sense of this relation, that we are brethren, would keep us from dividing.
7. If we would preserve peace, let us mind the gifts, and graces, and virtues that are in each other; let these be more in our eye than their failings and imperfections. When the apostle exhorted the Philippians to peace, as a means hereunto, that so the peace of God might rule in their hearts, he tells them (4:8), that if there were any virtue, or any praise, they should think of these things. While we are always talking and blazoning the faults of one another, and spreading their infirmities, no marvel we are so little in peace and charity; for as charity covereth a multitude of sins, so malice covereth a multitude of virtues, and makes us deal by one another as the heathen persecutors dealt with Christians, viz., put them in bears' skins, that they might the more readily become a prey to those dogs that were designed to devour them.
8. If we would keep unity and peace, let us lay aside provoking and dividing language, and forgive those that use them. Remember that old saying, Evil words corrupt good manners. When men think to carry all afore them, with speaking uncharitably and disgracefully of their brethren or their opinions, may not such be answered as Job answered his unfriendly visitants (Job 6:25), 'How forcible are right words! But what doth your arguing reprove?' How healing are words fitly spoken! A word in season, how good is it! If we would seek peace, let us clothe all our treaties for peace with acceptable words; and where one word may better accommodate than another, let that be used to express persons or things by, and let us not, as some do, call the different practices of our brethren will-worship, and their different opinions doctrines of devils, and the doctrine of Balaam, who taught fornication, &c., unless we can plainly, and in expressness of terms, prove it so; such language as this hath strangely divided our spirits, and hardened our hearts one towards another.
9. If we would live in peace, let us make the best constructions of one another's words and actions. Charity judgeth the best, and it thinks no evil; if words and actions may be construed to a good sense, let us never put a bad construction upon them. How much hath the peace of Christians been broken by an uncharitable interpretation of words and actions? As some lay to the charge of others that which they never said, so, by straining men's words, others lay to their charge that they never thought.
10. Be willing to hear and learn, and obey those that God by his providence hath set over you; this is a great means to preserve the unity and peace of churches. But when men, yea, and sometimes women, shall usurp authority, and think themselves wiser than their teachers, no wonder if these people run into contentions and parties, when any shall say they are not free to hear those whom the church thinks fit to speak to them. This is the first step to schism, and is usually attended, if not timely prevented, with a sinful separation.
11. If you would keep the unity of the spirit in the bond of peace, be mindful that the God whom you serve is a God of peace, and your Saviour is a Prince of peace, and that his ways are ways of pleasantness, and all his paths are peace; and that Christ was sent into the world to give light to them that sit in darkness and in the shadow of death, and to guide our feet in the way of peace.
12. Consider the oneness of spirit that is among the enemies of religion; though they differ about other things, yet to persecute religion, and extirpate religion out of the earth, here they will agree: the devils in the air, and the devils in the earth, all the devils in hell, and in the world, make one at this turn. Shall the devil's kingdom be united, and shall Christ's be divided? Shall the devils make one shoulder to drive on the design of damning men, and shall not Christians unite to carry on the great design of saving of them? Shall the Papists agree and unite to carry on their interest, notwithstanding the multitudes of orders, degrees, and differences, that are among them, and shall not those that call themselves reformed churches unite to carry on the common interest of Christ in the world, notwithstanding some petty and disputable differences that are among them? Quarrels about religion, as one observes, were sins not named among the Gentiles. What a shame is it, then, for Christians to abound in them, especially considering the nature of the Christian religion, and what large provisions the author of it hath made to keep the professors of it in peace; insomuch, as one well observes, it is next to a miracle that ever any, especially the professors of it, should fall out about it.
13. Consider and remember that the Judge stands at the door; let this moderate our spirits, that the Lord is at hand. What a sad account will they have to make when he comes, that shall be found to smite their fellow-servants, and to make the way to his kingdom more narrow than ever he made it? Let me close all in the words of that great apostle (2 Cor 13:11): 'Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you.'
POSTSCRIPT.
Reader, I thought good to advertise thee that I have delivered this to thy hand in the same order and method in which it was preached, and almost in the same words, without any diminishings or considerable enlargings, unless it be in the thirteen last particulars, upon some of which I have made some enlargements, which I could not then do for want of time; but the substance of every one of them was then laid down in the same particular order as here thou hast them: and now I have done, I make no other account, to use the words of a moderate man upon the like occasion, but it will fall out with me, as doth commonly with him that parts a fray, both parties may perhaps drive at me for wishing them no worse than peace. My ambition of the public tranquility of the church of God, I hope, will carry me through these hazards. Let both beat me, so their quarrels may cease; I shall rejoice in those blows and scars I shall take for the church's safety.
FOOTNOTE:
[1] 'Who is weak, and I am not weak? Who is offended, and I burn not?'—Ed.
***
MR. BUNYAN'S LAST SERMON:
Preached August 19TH, 1688
[ADVERTISEMENT BY THE EDITOR]
This sermon, although very short, is peculiarly interesting: how it was preserved we are not told; but it bears strong marks of having been published from notes taken by one of the hearers. There is no proof that any memorandum or notes of this sermon was found in the autograph of the preacher.
In the list of Bunyan's works published by Chas. Doe, at the end of the 'Heavenly Footman,' March 1690, it stands No. 44. He professes to give the title-page, word for word, as it was first printed, It is, 'Mr. John Bunyan's last sermon, at London, preached at Mr. Gamman's meeting-house, near Whitechapel, August 19th, 1688, upon John 1:13: showing a resemblance between a natural and a spiritual birth; and how every man and woman may try themselves, and know whether they are born again or not.' Published 1689, in about one sheet in 12mo. From this it appears to have been preached only two days before his fatal illness, and twelve days before his decease, which took place August 31st, 1688. The disease which terminated his invaluable life, was brought on by a journey to Reading on horseback, undertaken with the benevolent design of reconciling an offended father to his son. Having accomplished his object, he rode to London; on his way home, through a heavy rain, the effects of which appeared soon after this, his last sermon was preached. He bore, with most exemplary patience and resignation, the fever which invaded his body; and, at a distance from his wife and family, in the house of his friend Mr. Strudwick, at Snow Hill, his pilgrimage was ended, and he fell asleep in perfect peace, to awake amidst the harmonies and glory of the celestial city.
GEO. OFFOR.
Mr. Bunyan's Last Sermon
'Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.'—John 1:13
The words have a dependance on what goes before, and therefore I must direct you to them for the right understanding of it. You have it thus: 'He came unto his own, and his own received him not; but as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh—but of God.'
In the words before, you have two things. First, Some of his own rejecting him, when he offered himself to them. Second, Others of his own receiving him, and making him welcome; those that reject him, he also passes by; but those that receive him, he gives them power to become the sons of God.
Now, lest any one should look upon it as good luck or fortune, says he, they 'were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.' They that did not receive him, they were only born of flesh and blood; but those that receive him, they have God to their Father; they receive the doctrine of Christ with a vehement desire.
[TO EXPLAIN THE TEXT.]
FIRST, I will show you what he means by blood. They that believe are born to it, as an heir is to an inheritance—they are born of God, not of flesh, nor of the will of man, but of God; not of blood, that is, not by generation, not born to the kingdom of heaven by the flesh, not because I am the son of a godly man or woman—that is meant by blood (Acts 17:26); He 'hath made of one blood all nations.' But when he says here, 'not of blood,' he rejects all carnal privileges they did boast of: they boasted they were Abraham's seed; no, no says he, it is not of blood; think not to say you have Abraham to your father; you must be born of God, if you go to the kingdom of heaven.
SECOND, 'Nor of the will of the flesh.' What must we understand by that?
It is taken for those vehement inclinations that are in man, to all manner of looseness, fulfilling the desires of the flesh: that must not be understood here; men are not made the children of God by fulfilling their lustful desires. It must be understood here in the best sense: there is not only in carnal men a will to be vile, but there is in them a will to be saved also; a will to go to heaven also. But this it will not do; it will not privilege a man in the things of the kingdom of God: natural desires after the things of another world, they are not an argument to prove a man shall go to heaven whenever he dies. I am not a free-willer, I do abhor it; yet there is not the wickedest man but he desires, some time or other, to be saved; he will read some time or other, or, it may be, pray, but this will not do: 'It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.' There is willing and running, and yet to no purpose (Rom 9:16). Israel, which followed after the law of righteousness, have not obtained it (v 30). Here, I do not understand, as if the apostle had denied a virtuous course of life to be the way to heaven; but that a man without grace, though he have natural gifts, yet he shall not obtain privilege to go to heaven, and be the son of God. Though a man without grace may have a will to be saved, yet he cannot have that will God's way. Nature, it cannot know any thing but the things of nature—the things of God knows no man but by the Spirit of God; unless the Spirit of God be in you, it will leave you on this side the gates of heaven. 'Not of blood, nor of the will of the flesh, nor of the will of man, but of God.' It may be, some may have a will, a desire that Ishmael may be saved; know this, it will not save thy child. If it was our will, I would have you all go to heaven. How many are there in the world that pray for their children, and cry for them, and are ready to die [for them]? and this will not do. God's will is the rule of all; it is only through Jesus Christ: 'which were born, not of flesh, nor of the will of man, but of God.'
Now I come to the doctrine.
Men that believe in Jesus Christ, to the effectual receiving of Jesus Christ, they are born to it. He does not say they shall be born to it, but they are born to it—born of God unto God and the things of God, before he receives God to eternal salvation. 'Except a man be born again, he cannot see the kingdom of God.' Now, unless he be born of God, he cannot see it: suppose the kingdom of God be what it will, he cannot see it before he be begotten of God. Suppose it be the gospel, he cannot see it before he be brought into a state of regeneration. Believing is the consequence of the new birth; 'not of blood, nor of the will of man, but of God.'
First, I will give you a clear description of it under one similitude or two. A child, before it be born into the world, is in the dark dungeon of its mother's womb: so a child of God, before he be born again, is in the dark dungeon of sin, sees nothing of the kingdom of God; therefore it is called a new birth: the same soul has love one way in its carnal condition, another way when it is born again.
Second, As it is compared to a birth, resembling a child in his mother's womb, so it is compared to a man being raised out of the grave; and to be born again, is to be raised out of the grave of sin; 'Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light.' To be raised from the grave of sin is to be begotten and born (Rev 1:5); there is a famous instance of Christ; He is 'the first begotten of the dead'; he is the first-born from the dead, unto which our regeneration alludeth; that is, if you be born again by seeking those things that are above, then there is a similitude betwixt Christ's resurrection and the new birth; which was born, which was restored out of this dark world, and translated out of the kingdom of this dark world, into the kingdom of his dear Son, and made us live a new life—this is to be born again: and he that is delivered from the mother's womb, it is the help of the mother; so he that is born of God, it is by the Spirit of God. I must give you a few consequences of a new birth.
(1.) First of all, A child, you know, is incident to cry as soon as it comes into the world; for if there be no noise, they say it is dead. You that are born of God, and Christians, if you be not criers, there is no spiritual life in you—if you be born of God, you are crying ones; as soon as he has raised you out of the dark dungeon of sin, you cannot but cry to God, What must I do to be saved? As soon as ever God had touched the jailer, he cries out, 'Men and brethren, what must I do to be saved?' Oh! how many prayerless professors is there in London that never pray! Coffee-houses will not let you pray, trades will not let you pray, looking-glasses will not let you pray; but if you was born of God, you would.
(2.) It is not only natural for a child to cry, but it must crave the breast; it cannot live without the breast—therefore Peter makes it the true trial of a new-born babe: the new-born babe desires the sincere milk of the Word, that he may grow thereby: if you be born of God, make it manifest by desiring the breast of God. Do you long for the milk of the promises? A man lives one way when he is in the world, another way when he is brought unto Jesus Christ (Isa 66). They shall suck and be satisfied; if you be born again, there is no satisfaction till you get the milk of God's Word into your souls (Isa 66:11). To 'suck and be satisfied with the breasts of her consolation.' Oh! what is a promise to a carnal man? A whore-house, it may be, is more sweet to him; but if you be born again, you cannot live without the milk of God's Word. What is a woman's breast to a horse? But what is it to a child? there is its comfort night and day, there is its succour night and day. O how loath are they it should be taken from them: minding heavenly things, says a carnal man, is but vanity; but to a child of God, there is his comfort.
(3.) A child that is newly born, if it have not other comforts to keep it warm than it had in its mother's womb, it dies; it must have something got for its succour: so Christ had swaddling clothes prepared for him; so those that are born again, they must have some promise of Christ to keep them alive; those that are in a carnal state, they warm themselves with other things; but those that are born again, they cannot live without some promise of Christ to keep them alive; as he did to the poor infant in Ezekiel 16:8: I covered thee with embroidered gold: and when women are with child, what fine things will they prepare for their child! Oh, but what fine things has Christ prepared to wrap all in that are born again! Oh what wrappings of gold has Christ prepared for all that are born again! Women will dress their children, that every one may see them how fine they are; so he in Ezekiel 16:11: 'I decked thee also with ornaments, and I put bracelets upon thine hands, and a chain on thy neck; and I put a jewel on thy forehead, and ear-rings in thine ears, and a beautiful crown upon thine head.' And, says he in verse 13, 'Thou didst prosper into a kingdom.' This is to set out nothing in the world but the righteousness of Christ and the graces of the Spirit, without which a new-born babe cannot live, unless they have the golden righteousness of Christ.
(4.) A child, when it is in its mother's lap, the mother takes great delight to have that which will be for its comfort; so it is with God's children, they shall be kept on his knee (Isa 66:11): 'They shall suck and be satisfied with the breasts of her consolations'; verse 13: 'As one whom his mother comforteth, so will I comfort you.' There is a similitude in these things that nobody knows of, but those that are born again.
(5.) There is usually some similitude betwixt the father and the child. It may be the child looks like its father; so those that are born again, they have a new similitude—they have the image of Jesus Christ (Gal 4). Every one that is born of God has something of the features of heaven upon him. Men love those children that are likest them most usually; so does God his children, therefore they are called the children of God; but others do not look like him, therefore they are called Sodomites. Christ describes children of the devil by their features—the children of the devil, his works they will do; all works of unrighteousness, they are the devil's works: if you are earthly, you have borne the image of the earthly; if heavenly, you have borne the image of the heavenly.
(6.) When a man has a child, he trains him up to his own liking—they have learned the custom of their father's house; so are those that are born of God—they have learned the custom of the true church of God; there they learn to cry 'My Father' and 'My God'; they are brought up in God's house, they learn the method and form of God's house, for regulating their lives in this world.
(7.) Children, it is natural for them to depend upon their father for what they want; if they want a pair of shoes, they go and tell him; if they want bread, they go and tell him; so should the children of God do. Do you want spiritual bread? go tell God of it. Do you want strength of grace? ask it of God. Do you want strength against Satan's temptations? go and tell God of it. When the devil tempts you, run home and tell your heavenly Father—go, pour out your complaints to God; this is natural to children; if any wrong them, they go and tell their father; so do those that are born of God, when they meet with temptations, go and tell God of them.
[THE APPLICATION.]
The first use is this, To make a strict inquiry whether you be born of God or not; examine by those things I laid down before, of a child of nature and a child of grace. Are you brought out of the dark dungeon of this world into Christ? Have you learned to cry, 'My Father?' (Jer 3:4). 'And I said, Thou shalt call me, My Father.' All God's children are criers—cannot you be quiet without you have a bellyful of the milk of God's Word? cannot you be satisfied without you have peace with God? Pray you, consider it, and be serious with yourselves; if you have not these marks, you will fall short of the kingdom of God—you shall never have an interest there; 'there' is no intruding. They will say, 'Lord, Lord, open to us; and he will say, I know you not.' No child of God, no heavenly inheritance. We sometimes give something to those that are not our children, but [we do] not [give them] our lands. O do not flatter yourselves with a portion among the sons, unless you live like sons. When we see a king's son play with a beggar, this is unbecoming; so if you be the king's children, live like the king's children; if you be risen with Christ, set your affections on things above, and not on things below; when you come together, talk of what your Father promised you; you should all love your Father's will, and be content and pleased with the exercises you meet with in the world. If you are the children of God, live together lovingly; if the world quarrel with you, it is no matter; but it is sad if you quarrel together; if this be amongst you, it is a sign of ill-breeding; it is not according to the rules you have in the Word of God. Dost thou see a soul that has the image of God in him? Love him, love him; say, This man and I must go to heaven one day; serve one another, do good for one another; and if any wrong you, pray to God to right you, and love the brotherhood.
Lastly, If you be the children of God, learn that lesson—Gird up the loins of your mind, as obedient children, not fashioning yourselves according to your former conversation; but be ye holy in all manner of conversation. Consider that the holy God is your Father, and let this oblige you to live like the children of God, that you may look your Father in the face, with comfort, another day.
** End of Volume 2 **
THE WORKS OF JOHN BUNYAN
WITH AN
INTRODUCTION TO EACH TREATISE, NOTES,
AND A
SKETCH OF HIS LIFE, TIMES, AND CONTEMPORARIES.
VOLUME THIRD.
ALLEGORICAL, FIGURATIVE, AND SYMBOLICAL.
EDITED BY
GEORGE OFFOR, ESQ.
THE PILGRIM'S PROGRESS;
IN THE
SIMILITUDE OF A DREAM.
PART I.
As I walked through the wilderness of this world, I lighted on a certain place, where was a den;[1] and I laid me down in that place to sleep: and as I slept, I dreamed a dream. I dreamed, and, behold, "I saw a man clothed with rags, standing in a certain place, with his face from his own house, a book in his hand, and a great burden upon his back," (Isa. 64:6; Luke 14:33; Psa. 38:4; Hab. 2:2; Acts 16:31). I looked, and saw him open the book,[2] and read therein; and as he read, he wept and trembled; and not being able longer to contain, he brake out with a lamentable cry, saying, "What shall I do?" (Acts 2:37).[3]
In this plight, therefore, he went home, and refrained himself as long as he could, that his wife and children should not perceive his distress; but he could not be silent long, because that his trouble increased. Wherefore at length he brake his mind to his wife and children; and thus he began to talk to them: "O my dear wife," said he, "and you, the children of my bowels, I, your dear friend, am in myself undone, by reason of a burden that lieth hard upon me; moreover, I am for certain informed that this our city will be burned with fire from Heaven; in which fearful overthrow, both myself, with thee, my wife, and you, my sweet babes, shall miserably come to ruin, except (the which yet I see not) some way of escape can be found, whereby we may be delivered." At this, his relations were sore amazed; not for that they believed that what he had said to them was true, but because they thought that some frenzy distemper had got into his head;[4] therefore, it drawing towards night, and they hoping that sleep might settle his brains, with all haste they got him to bed. But the night was as troublesome to him as the day; wherefore, instead of sleeping, he spent it in sighs and tears. So when the morning was come, they would know how he did; he told them, worse and worse; he also set to talking to them again, but they began to be hardened. They also thought to drive away his distemper by harsh and surly carriages to him. Sometimes they would deride, sometimes they would chide, and sometimes they would quite neglect him. Wherefore he began to retire himself to his chamber to pray for, and pity them, and also to condole his own misery. He would also walk solitarily in the fields, sometimes reading, and sometimes praying; and thus for some days he spent his time.[5]
Now I saw upon a time, when he was walking in the fields, that he was, as he was wont, reading in his book, and greatly distressed in his mind; and as he read, he burst out, as he had done before, crying, "What shall I do to be saved?" (Acts 16:30, 31).
I saw also that he looked this way and that way, as if he would run; yet he stood still, because, as I perceived, he could not tell which way to go.[6] I looked then, and saw a man named Evangelist coming to him, who asked, "Where fore dost thou cry?"
He answered, Sir, I perceive, by the book in my hand, that I am condemned to die, and after that to come to judgment, (Heb. 9:27); and I find that I am not willing (Job 16:21, 22) to do the first, nor able (Eze. 22:14) to do the second.
Then said Evangelist, Why not willing to die, since this life is attended with so many evils? The man answered, Because I fear that this burden that is upon my back will sink me lower than the grave; and I shall fall into Tophet (Isa. 30:33). And, Sir, if I be not fit to go to prison, I am not fit, I am sure, to go to judgment, and from thence to execution; and the thoughts of these things make me cry.
Then said Evangelist, If this be thy condition, why standest thou still? He answered, Because I know not whither to go. Then he gave him a parchment roll, and there was written within, "Fly from the wrath to come" (Matt. 3:7).
The man therefore, read it, and looking upon Evangelist very carefully, said, Whither must I fly? Then said Evangelist, pointing with his finger over a very wide field, Do you see yonder wicket gate? (Matt. 7:13). The man said, No. Then said the other, Do you see yonder shining light? (Psa. 119:105; 2 Peter 1:19). He said, I think I do. Then said Evangelist, Keep that light in your eye, and go up directly thereto, so shalt thou see the gate; at which, when thou knockest, it shall be told thee what thou shalt do.[7] So I saw in my dream that the man began to run. Now, he had not ran far from his own door, but his wife and children perceiving it, began to cry after him to return (Luke 14:26); but the man put his fingers in his ears, and ran on, crying, Life! life! Eternal life! So he looked not behind him (Gen. 19:17), but fled towards the middle of the plain.[8]
The neighbours also came out to see him run, and as he ran, some mocked, others threatened, and some cried after him to return; and among those that did so, there were two that were resolved to fetch him back by force (Jer. 20:10). The name of the one was Obstinate, and the name of the other Pliable.[9] Now by this time, the man was got a good distance from them; but, however, they were resolved to pursue him; which they did, and in a little time they overtook him. Then said the man, Neighbours, wherefore are ye come? They said, To persuade you to go back with us. But he said, That can by no means be. You dwell, said he, in the City of Destruction, the place also where I was born; I see it to be so; and dying there, sooner or later, you will sink lower than the grave, into a place that burns with fire and brimstone. Be content, good neighbours, and go along with me.
What, said Obstinate, and leave our friends and our comforts behind us?[10]
Yes, said Christian, for that was his name, because that all "which you shall forsake" (2 Cor. 4:18), is not worthy to be compared with a little of that which I am seeking to enjoy; and if you will go along with me, and hold it, you shall fare as I myself, for there, where I go, is enough and to spare (Luke 15:17). Come away, and prove my words.
OBST. What are the things you seek, since you leave all the world to find them?
CHR. I seek an "inheritance incorruptible, undefiled, and that fadeth not away" (1 Peter 1:4), and it is laid up in Heaven (Heb. 11:16), and safe there, to be bestowed, at the time appointed, on them that diligently seek it. Read it so, if you will, in my book.
OBST. Tush, said Obstinate, away with your book; will you go back with us, or no?
CHR. No, not I, saith the other; because I have laid my hand to the plough (Luke 9:62).
OBST. Come, then, neighbour Pliable, let us turn again, and go home without him; there is a company of these crazed-headed coxcombs, that when they take a fancy by the end, are wiser in their own eyes than seven men that can render a reason (Prov. 26:16).
PLI. Then said Pliable, Do not revile; if what the good Christian says is true, the things he looks after are better than ours; my heart inclines to go with my neighbour.
OBST. What! more fools still? Be ruled by me, and go back; who knows whither such a brain-sick fellow will lead you? Go back, go back, and be wise.
CHR. Nay, but do thou come with thy neighbour Pliable: there are such things to be had which I spoke of, and many more glories besides; if you believe not me, read here in this book, and for the truth of what is expressed therein, behold, all is confirmed by the blood of Him that made it (Heb. 13:20, 21; 9:17-21).
PLI. Well, neighbour Obstinate, saith Pliable, I begin to come to a point; I intend to go along with this good man, and to cast in my lot with him. But, my good companion, do you know the way to this desired place?
CHR. I am directed by a man whose name is Evangelist, to speed me to a little gate that is before us, where we shall receive instructions about the way.
PLI. Come then, good neighbour, let us be going. Then they went both together.
OBST. And I will go back to my place, said Obstinate; I will be no companion of such misled fantastical fellows.
Now I saw in my dream, that when Obstinate was gone back, Christian and Pliable went talking over the plain; and thus they began their discourse.
CHR. Come, neighbour Pliable, how do you do? I am glad you are persuaded to go along with me; had even Obstinate himself but felt what I have felt, of the powers and terrors of what is yet unseen, he would not thus lightly have given us the back.
PLI. Come, neighbour Christian, since there is none but us two here, tell me now further, what the things are, and how to be enjoyed, whither we are going.
CHR. I can better conceive of them with my mind, than speak of them with my tongue; but yet since you are desirous to know, I will read of them in my book.
PLI. And do you think that the words of your book are certainly true?
CHR. Yes, verily, for it was made by Him that cannot lie (Titus 1:2).
PLI. Well said. What things are they?
CHR. There is an endless kingdom to be inhabited, and everlasting life to be given us, that we may inhabit that kingdom forever (Isa. 45:17; John 10:27-29).
PLI. Well said. And what else?
CHR. There are crowns of glory to be given us, and garments that will make us shine like the sun in the firmament of Heaven! (2 Tim. 4:8; Rev. 3:4; Matt. 13:43).
PLI. This is very pleasant. And what else?
CHR. There shall be no more crying, nor sorrow; for He that is owner of the place will wipe all tears from our eyes (Isa. 25:8; Rev. 7:17, 17; 21:4).
PLI. And what company shall we have there?
CHR. There we shall be with seraphims, and Cherubims, creatures that will dazzle your eyes to look on them. There, also, you shall meet with thousands and ten thousands that have gone before us to that Place; none of them are hurtful, but loving and holy, everyone walking in the sight of God, and standing in His presence with acceptance forever; in a word, there we shall see the elders with their golden crowns; there we shall see the holy virgins with their golden harps; there we shall see men, that by the world were cut in pieces, burnt in flames, eaten of beasts, drowned in the seas, for the love that they bare to the Lord of the Place; all well, and clothed with immortality as with a garment[11] (Isa. 6:2; 1 Thess. 4:16, 17; Rev. 7:17; 4:4; 14:1-5; John 12:25; 2 Cor. 5:2-5).
PLI. The hearing of this is enough to ravish one's heart; but are these things to be enjoyed? How shall we get to be sharers thereof?
CHR. The Lord, the Governor of the country, hath recorded, that in this book, the substance of which is, if we be truly willing to have it, He will bestow it upon us freely (Isa. 55:1, 2, 12; John 7:37; 6:37; Psa. 21:6; 22:17).
PLI. Well, my good companion, glad am I to hear of these things; come on, let us mend our pace.[12]
CHR. I cannot go so fast as I would, by reason of this burden that is on my back. Now I saw in my dream, that, just as they had ended this talk, they drew near to a very miry slough that was in the midst of the plain; and they, being heedless, did both fall suddenly into the bog. The name of the slough was De spond.[13] Here, therefore, they wallowed for a time, being grievously bedaubed with the dirt; and Christian, because of the burden that was on his back, began to sink in the mire.
PLI. Then said Pliable, Ah! neighbour Christian, where are you now?
CHR. Truly, said Christian, I do not know.
PLI. At that Pliable began to be offended, and angrily said to his fellow, Is this the happiness you have told me all this while of? If we have such ill speed at our first setting out, what may we expect betwixt this and our journey's end? May I get out again with my life, you shall possess the brave country alone for me. And with that he gave a desperate struggle or two, and got out of the mire on that side of the slough which was next to his own house: so away he went, and Christian saw him no more. Wherefore Christian was left to tumble in the Slough of Despond alone; but still he endeavoured to struggle to that side of the slough that was still further from his own house, and next to the wicket-gate; the which he did, but could not get out, because of the burden that was upon his back.[14] But I beheld in my dream, that a man came to him, whose name was Help, and asked him what he did there?
CHR. Sir, said Christian, I was bid go this way by a man called Evangelist, who directed me also to yonder gate, that I might escape the wrath to come. And as I was going thither, I fell in here.
HELP. But why did not you look for the steps?
CHR. Fear followed me so hard, that I fled the next way, and fell in.[15]
HELP. Then said he, Give me thy hand; so he gave him his hand, and he drew him out, and set him upon sound ground, and bid him go on his way (Psa. 40:2).
Then I stepped to him that plucked him out, and said, Sir, wherefore (since over this place is the way from the City of Destruction, to yonder gate) is it that this plat is not mended, that poor travelers might go thither with more security? And he said unto me, This miry slough is such a place as cannot be mended. It is the descent whither the scum and filth that attends conviction for sin, doth continually run, and therefore it is called the Slough of Despond: for still, as the sinner is awakened about his lost condition, there ariseth in his soul many fears, and doubts, and discouraging apprehensions, which all of them get together, and settle in this place. And this is the reason of the badness of this ground.
It is not the pleasure of the King that this place should remain so bad (Isa. 35:3, 4); his labourers, also, have, by the directions of his Majesty's surveyors, been, for above these 1,600 years, employed about this patch of ground, if, perhaps, it might have been mended; yea, and to my knowledge, said he, here have been swallowed up at least 20,000 cart-loads; yea, millions of wholesome instructions, that have, at all seasons, been brought from all places of the King's dominions, and they that can tell, say, they are the best materials to make good ground of the place, if so be it might have been mended; but it is the Slough of Despond still; and so will be when they have done what they can.[16]
True, there are, by the direction of the Lawgiver, certain good and substantial steps, placed even through the very midst of this slough; but at such time as this place doth much spew out its filth, as it doth against change of weather, these steps are hardly seen; or if they be, men, through the dizziness of their heads, step besides, and then they are bemired to purpose, notwithstanding the steps be there; but the ground is good, when they are once got in at the gate[17] (1 Sam. 12:23).
Now I saw in my dream, that, by this time, Pliable was got home to his house again; so that his neighbours came to visit him; and some of them called him wise man for coming back, and some called him fool for hazarding himself with Christian; others, again, did mock at his cowardliness, saying, "Surely, since you began to venture, I would not have been so base to have given out for a few difficulties." So Pliable sat sneaking among them. But, at last, he got more confidence, and then they all turned their tales, and began to deride poor Christian behind his back. And thus much concerning Pliable.
Now as Christian was walking solitarily by himself,[18] he espied one afar off come crossing over the field to meet him; and their hap was to meet just as they were crossing the way of each other. The gentleman's name that met him was Mr. Worldly-wiseman; he dwelt in the town of Carnal Policy, a very great town, and also hard by from whence Christian came. This man, then, meeting with Christian, and having some inkling[19] of him, for Christian's setting forth from the City of Destruction was much noised abroad, not only in the town where he dwelt, but, also, it began to be the town-talk in some other places. Master Worldly-wiseman, therefore, having some guess of him, by beholding his laborious going, by observing his sighs and groans, and the like, began thus to enter into some talk with Christian.
WORLD. How now, good fellow, whither away after this burdened manner?
CHR. A burdened manner, indeed, as ever, I think, poor creature had! And whereas you ask me, Whither away? I tell you, Sir, I am going to yonder wicket-gate before me; for there, as I am informed, I shall be put into a way to be rid of my heavy burden.
WORLD. Hast thou a wife and children?
CHR. Yes; but I am so laden with this burden, that I cannot take that pleasure in them as formerly; methinks I am as if I had none (1 Cor. 7:29).
WORLD. Wilt thou hearken unto me if I give thee counsel?
CHR. If it be good, I will; for I stand in need of good counsel.
WORLD. I would advise thee, then, that thou with all speed get thyself rid of thy burden: for thou wilt never be settled in thy mind till then; nor canst thou enjoy the benefits of the blessing which God hath bestowed upon thee till then.
CHR. That is that which I seek for, even to be rid of this heavy burden; but get it off myself, I cannot; nor is there any man in our country that can take it off my shoulders; therefore am I going this way, as I told you, that I may be rid of my burden.
WORLD. Who bid you go this way to be rid of thy burden?
CHR. A man that appeared to me to be a very great and honourable person; his name, as I remember, is Evangelist.
WORLD. I beshrew him for his counsel! there is not a more dangerous and trouble some way in the world than is that unto which he hath directed thee; and that thou shalt find, if thou wilt be ruled by his counsel. Thou hast met with something, as I perceive already; for I see the dirt of the Slough of Despond is upon thee; but that slough is the beginning of the sorrows that do attend those that go on in that way. Hear me, I am older than thou; thou art like to meet with, on the way which thou goest, wearisomeness, painfulness, hunger, perils, nakedness, sword, lions, dragons, darkness, and, in a word, death, and what not! These things are certainly true, having been confirmed by many testimonies. And why should a man so carelessly cast away himself, by giving heed to a stranger?
CHR. Why, Sir, this burden upon my back is more terrible to me than are all these things which you have mentioned; nay, methinks I care not what I meet with in the way, if so be I can also meet with deliverance from my burden.
WORLD. How camest thou by the burden at first?
CHR. By reading this book in my hand.
WORLD. I thought so; and it is happened unto thee as to other weak men, who, meddling with things too high for them, do suddenly fall into thy distractions; which distractions do not only unman men, as thine, I perceive, has done thee, but they run them upon desperate ventures, to obtain they know not what.
CHR. I know what I would obtain; it is ease for my heavy burden.
WORLD. But why wilt thou seek for ease this way, seeing so many dangers attend it? especially since, hadst thou but patience to hear me, I could direct thee to the obtaining of what thou desirest, without the dangers that thou in this way wilt run thyself into; yea, and the remedy is at hand. Besides, I will add, that, instead of those dangers, thou shalt meet with much safety, friendship, and content. [20]
CHR. Pray, Sir, open this secret to me.
WORLD. Why, in yonder village-the village is named Morality-there dwells a gentleman whose name is Legality, a very judicious man, and a man of a very good name, that has skill to help men off with such burdens as thine are from their shoulders: yea, to my knowledge, he hath done a great deal of good this way; aye, and besides, he hath skill to cure those that are somewhat crazed in their wits with their burdens.[21] To him, as I said, thou mayest go, and be helped presently. His house is not quite a mile from this place, and if he should not be at home himself, be hath a pretty young man to his son, whose name is Civility, that can do it (to speak on) as well as the old gentleman himself; there, I say, thou mayest be eased of thy burden; and if thou art not minded to go back to thy former habitation, as, indeed, I would not wish thee, thou mayest send for thy wife and children to thee to this village, where there are houses now stand empty, one of which thou mayest have at reasonable rates; provision is there also cheap and good; and that which will make thy life the more happy is, to be sure, there thou shalt live by honest neighbours, in credit and good fashion.
Now was Christian somewhat at a stand; but presently he concluded, if this be true, which this gentleman hath said, my wisest course is to take his advice; and with that he thus further spoke.
CHR. Sir, which is my way to this honest man's house?
WORLD. Do you see yonder hill?
CHR. Yes, very well.
WORLD. By that hill you must go, and the first house you come at is his.
So Christian turned out of his way, to go to Mr. Legality's house for help; but, behold, when he was got now hard by the hill, it seemed so high, and also that side of it that was next the wayside, did hang so much over, that Christian was afraid to venture further, lest the hill should fall on his head; wherefore there he stood still, and wotted[22] not what to do. Also his burden now seemed heavier to him, than while he was in his way. There came also flashes of fire out of the hill, that made Christian afraid that he should be burned (Exo. 19:16, 18). Here, therefore, he sweat and did quake for fear (Heb. 12:21). And now he began to be sorry that he had taken Mr. Worldly-wiseman's counsel. And with that he saw Evangelist coming to meet him; at the sight also of whom he began to blush for shame. So Evangelist drew nearer and nearer; and coming up to him, he looked upon him with a severe and dreadful countenance, and thus began to reason with Christian.
EVAN. What dost thou here, Christian? said he: at which words Christian knew not what to answer; wherefore at present he stood speechless before him. Then said Evangelist further, Art not thou the man that I found crying without the walls of the City of Destruction?
CHR. Yes, dear Sir, I am the man.
EVAN. Did not I direct thee the way to the little wicket-gate?
CHR. Yes, dear Sir, said Christian.
EVAN. How is it, then, that thou art so quickly turned aside? for thou art now out of the way.
CHR. I met with a gentleman so soon as I had got over the Slough of Despond, who persuaded me that I might, in the village before me, find a man that could take off my burden.
EVAN. What was he?
CHR. He looked like a gentleman,[23] and talked much to me, and got me at last to yield; so I came hither: but when I beheld this hill, and how it hangs over the way, I suddenly made a stand, lest it should fall on my head.
EVAN. What said that gentleman to you?
CHR. Why, he asked me whither I was going? And I told him.
EVAN. And what said he then?
CHR. He asked me if I had a family? And I told him. But, said I, I am so loaden with the burden that is on my back, that I cannot take pleasure in them as formerly.
EVAN. And what said he then?
CHR. He bid me with speed get rid of my burden; and I told him it was ease that I sought. And, said I, I am therefore going to yonder gate, to receive further direction how I may get to the place of deliverance. So he said that he would show me a better way, and short, not so attended with difficulties as the way, Sir, that you set me in; which way, said he, will direct you to a gentleman's house that hath skill to take off these burdens: so I believed him,[24] and turned out of that way into this, if haply I might be soon eased of my burden. But when I came to this place, and beheld things as they are, I stopped for fear (as I said) of danger: but I now know not what to do.
EVAN. Then, said Evangelist, stand still a little, that I may show thee the words of God. So he stood trembling. Then said Evangelist, "See that ye refuse not Him that speaketh. For if they escaped not who refused Him that spake on earth, much more shall not we escape, if we turn away from Him that speaketh from Heaven" (Heb. 12:25). He said, moreover, "Now the just shall live by faith: but if any man draw back, My soul shall have no pleasure in him" (Heb. 10:38). He also did thus apply them: Thou art the man that art running into this misery; thou hast begun to reject the counsel of the Most High, and to draw back thy foot from the way of peace, even almost to the hazarding of thy perdition!
Then Christian fell down at his foot as dead, crying, "Woe is me, for I am undone!" At the sight of which, Evangelist caught him by the right hand, saying, "All manner of sin and blasphemies shall be forgiven unto men" (Matt. 12:31; Mark 3:28); "Be not faithless, but believing" (John 20:27). Then did Christian again a little revive, and stood up trembling, as at first, before Evangelist.[25]
Then Evangelist proceeded, saying, Give more earnest heed to the things that I shall tell thee of. I will now show thee who it was that deluded thee, and who it was also to whom he sent thee.-The man that met thee is one Worldly-wiseman, and rightly is he so called; partly, because he savoureth only the doctrine of this world (1 John 4:5), (therefore he always goes to the town of Morality to church); and partly because he loveth that doctrine best, for it saveth him best from the cross (Gal. 6:12). And because he is of this carnal temper, therefore he seeketh to prevent my ways, though right. Now there are three things in this man's counsel, that thou must utterly abhor.
1. His turning thee out of the way. 2. His labouring to render the cross odious to thee. And, 3. His setting thy feet in that way that leadeth unto the administration of death.
First, Thou must abhor his turning thee out of the way; yea, and thine own consenting thereto: because this is to reject the counsel of God for the sake of the counsel of a Worldly-wiseman. The Lord says, "Strive to enter in at the strait gate" (Luke 13:24), the gate to which I send thee; for "strait is the gate which leadeth unto life, and few there be that find it" (Matt. 7:14). From this little wicket-gate, and from the way thereto, hath this wicked man turned thee, to the bringing of thee almost to destruction; hate, therefore, his turning thee out of the way, and abhor thyself for hearkening to him.
Secondly, Thou must abhor his labouring to render the cross odious unto thee; for thou art to prefer it "before the treasures in Egypt" (Heb. 11:25, 26). Besides, the King of glory hath told thee, that he that "will save his life shall lose it" (Mark 8:35; John 12:25; Matt. 10:39). And, "He that comes after Him, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be My disciple" (Luke 14:26). I say, therefore, for man to labour to persuade thee, that that shall be thy death, without which, THE TRUTH hath said, thou canst not have eternal life; this doctrine thou must abhor.
Thirdly, Thou must hate his setting of thy feet in the way that leadeth to the ministration of death. And for this thou must consider to whom he sent thee, and also how unable that person was to deliver thee from thy burden.
He to whom thou wast sent for ease, being by name Legality, is the son of the bond woman which now is, and is in bondage with her children (Gal. 4:21-27); and is, in a mystery, this mount Sinai, which thou hast feared will fall on thy head. Now, if she, with her children, are in bondage, how canst thou expect by them to be made free? This Legality, therefore, is not able to set thee free from thy burden. No man was as yet ever rid of his burden by him; no, nor ever is like to be: ye cannot be justified by the works of the law; for by the deeds of the law no man living can be rid of his burden: therefore, Mr. Worldly-wiseman is an alien, and Mr. Legality is a cheat; and for his son Civility, notwithstanding his simpering looks, he is but a hypocrite, and cannot help thee. Believe me, there is nothing in all this noise, that thou hast heard of these sottish men, but a design to beguile thee of thy salvation, by turning thee from the way in which I had set thee. After this, Evangelist called aloud to the heavens for confirmation of what he had said: and with that there came words and fire out of the mountain under which poor Christian stood, that made the hair of his flesh stand up. The words were thus pronounced: "As many as are of the works of the law are under the curse; for it is written, Cursed is everyone that continueth not in all things which are written in the book of the law to do them[26]" (Gal. 3:10).
Now Christian looked for nothing but death, and began to cry out lamentably; even cursing the time in which he met with Mr. Worldly-wiseman; still calling himself a thousand fools for hearkening to his counsel: he also was greatly ashamed to think that this gentleman's arguments, flowing only from the flesh, should have the prevalency with him as to cause him to forsake the right way. This done, he applied himself again to Evangelist, in words and sense as follows:-
CHR. Sir, what think you? Is there hope? May I now go back, and go up to the wicket-gate? Shall I not be abandoned for this, and sent back from thence ashamed? I am sorry I have hearkened to this man's counsel. But may my sin be forgiven?
EVAN. Then said Evangelist to him, Thy sin is very great, for by it thou hast committed two evils; thou hast forsaken the way that is good, to tread in forbidden paths; yet will the man at the gate receive thee, for he has good-will for men; only, said he, take heed that thou turn not aside again, "lest thou perish from the way, when His wrath is kindled but a little" (Psa. 2:12). Then did Christian address himself to go back; and Evangelist, after he had kissed him, gave him one smile, and bid him God-speed. So he went on with haste, neither spake he to any man by the way; nor, if any asked him, would he vouchsafe them an answer. He went like one that was all the while treading on forbidden ground, and could by no means think himself safe, till again he was got into the way which he left, to follow Mr. Worldly-wiseman's counsel. So, in process of time, Christian got up to the gate. Now, over the gate there was written, "Knock, and it shall be opened unto you" (Matt. 7:8).
He knocked, therefore, more than once or twice, saying—"May I now enter here? Will He within Open to sorry me, though I have been An undeserving rebel? Then shall I Not fail to sing His lasting praise on high."
At last there came a grave person to the gate, named Good-will, who asked who was there? and whence he came? and what he would have?[27]
CHR. Here is a poor burdened sinner. I come from the City of Destruction, but am going to Mount Zion, that I may be delivered from the wrath to come. I would, therefore, Sir, since I am informed that by this gate is the way thither, know if you are willing to let me in!
GOOD-WILL. I am willing with all my heart, said he; and with that he opened the gate.[28]
So when Christian was stepping in, the other gave him a pull. Then said Christian, What means that? The other told him. A little distance from this gate, there is erected a strong castle, of which Beelzebub is the captain; from thence, both he and them that are with him shoot arrows at those that come up to this gate, if haply they may die before they can enter in.[29]
Then said Christian, I rejoice and tremble. So when he was got in, the man of the gate asked him who directed him thither?
CHR. Evangelist bid me come hither, and knock (as I did); and he said that you, Sir, would tell me what I must do.
GOOD-WILL. An open door is set before thee, and no man can shut it.
CHR. Now I begin to reap the benefits of my hazards.
GOOD-WILL. But how is it that you came alone? CHR. Because none of my neighbours saw their danger, as I saw mine.
GOOD-WILL. Did any of them know of your coming?
CHR. Yes; my wife and children saw me at the first, and called after me to turn again; also, some of my neighbours stood crying and calling after me to return; but I put my fingers in my ears, and so came on my way.
GOOD-WILL. But did none of them follow you, to persuade you to go back?
CHR. Yes, both Obstinate and Pliable; but when they saw that they could not prevail, Obstinate went railing back, but Pliable came with me a little way.
GOOD-WILL. But why did he not come through?
CHR. We, indeed, came both together, until we came at the Slough of Despond, into the which we also suddenly fell. And then was my neighbour, Pliable, discouraged, and would not adventure further. Wherefore getting out again on that side next to his own house, he told me I should possess the brave country alone for him; so he went his way, and I came mine-he after Obstinate, and I to this gate.
GOOD-WILL. Then said Good-will, Alas, poor man! is the celestial glory of so small esteem with him, that he counteth it not worth running the hazards of a few difficulties to obtain it?
CHR. Truly, said Christian, I have said the truth of Pliable, and if I should also say all the truth of myself, it will appear there is no betterment[30] betwixt him and myself. It is true, he went back to his own house, but I also turned aside to go in the way of death, being persuaded thereto by the carnal arguments[31] of one Mr. Worldly-wiseman.
GOOD-WILL. Oh! did he light upon you? What! he would have had you a sought for ease at the hands of Mr. Legality. They are, both of them, a very cheat. But did you take his counsel?
CHR. Yes, as far as I durst; I went to find out Mr. Legality, until I thought that the mountain that stands by his house would have fallen upon my head; wherefore, there I was forced to stop.
GOOD-WILL. That mountain has been the death of many, and will be the death of many more; it is well you escaped being by it dashed in pieces.
CHR. Why, truly, I do not know what had become of me there, had not Evangelist happily met me again, as I was musing in the midst of my dumps; but it was God's mercy that he came to me again, for else I had never come hither. But now I am come, such a one as I am, more fit, indeed, for death, by that mountain, than thus to stand talking with my Lord; but, O! what a favour is this to me, that yet I am admitted entrance here!
GOOD-WILL. We make no objections against any, notwithstanding all that they have done before they come hither. They are "in no wise cast out" (John 6:37); and therefore, good Christian, come a little way with me, and I will teach thee about the way thou must go. Look before thee; dost thou see this narrow way? THAT is the way thou must go; it was cast up by the patriarchs, prophets, Christ, and His Apostles; and it is as straight as a rule can make it. This is the way thou must go.[32]
CHR. But, said Christian, are there no turnings nor windings, by which a stranger may lose his way?
GOOD-WILL. Yes, there are many ways butt down upon this, and they are crooked and wide. But thus thou mayest distinguish the right from the wrong, the right only being straight and narrow (Matt. 7:14).
Then I saw in my dream, that Christian asked him further if he could not help him off with his burden that was upon his back; for as yet he had not got rid thereof, nor could he by any means get it off without help.
He told him, as to thy burden, be content to bear it, until thou comest to the place of deliverance; for there it will fall from thy back of itself.
Then Christian began to gird up his loins, and to address himself to his journey. So the other told him, That by that he was gone some distance from the gate, he would come at the house of the Interpreter; at whose door he should knock, and he would show him excellent things. Then Christian took his leave of his friend, and he again bid him God-speed.
Then he went on till he came at the house of the Interpreter,[33] where he knocked over and over; at last one came to the door, and asked who was there.
CHR. Sir, here is a traveler, who was bid by an acquaintance of the good man of this house to call here for my profit; I would therefore speak with the master of the house. So he called for the master of the house, who, after a little time, came to Christian, and asked him what he would have.
CHR. Sir, said Christian, I am a man that am come from the City of Destruction, and am going to the Mount Zion; and I was told by the man that stands at the gate, at the head of this way, that if I called here, you would show me excellent things, such as would be a help to me in my journey.[34]
INTER. Then said the Interpreter, Come in; I will show thee that which will be profitable to thee. So He commanded His man to light the candle,[35] and bid Christian follow Him: so He had him into a private room, and bid His man open a door; the which when he had done, Christian saw the picture of a very grave person hang up against the wall; and this was the fashion of it. It had eyes lifted up to Heaven, the best of books in his hand, the law of truth was written upon his lips, the world was behind his back. It stood as if it pleaded with men, and a crown of gold did hang over its head.[36]
CHR. Then said Christian, What meaneth this?
INTER. The man whose picture this is, is one of a thousand; he can beget children (1 Cor. 4:15), travail in birth with children (Gal. 4;19), and nurse them himself when they are born. And whereas thou seest him with his eves lift up to Heaven, the best of books in his hand, and the law of truth writ on his lips, it is to show thee, that his work is to know and unfold dark things to sinners; even as also thou seest him stand as if he pleaded with men; and whereas thou seest the world as cast behind him, and that a crown hangs over his head, that is to show thee that slighting and despising the things that are present, for the love that he hath to his Master's service, he is sure in the world that comes next to have glory for his reward. Now, said the Interpreter, I have showed thee this picture first, because the man whose picture this is, is the only man whom the Lord of the place whither thou art going, hath authorized to be thy guide in all difficult places thou mayest meet with in the way; wherefore, take good heed to what I have showed thee, and bear well in thy mind what thou hast seen, lest in thy journey thou meet with some that pretend to lead thee right, but their way goes down to death.
Then He took him by the hand, and led him into a very large parlour that was full of dust, because never swept; the which, after He had reviewed a little while, the Interpreter called for a man to sweep. Now, when he began to sweep, the dust began so abundantly to fly about, that Christian had almost therewith been choked. Then said the Interpreter to a damsel that stood by, Bring hither the water, and sprinkle the room; the which, when she had done, it was swept and cleansed with pleasure.
CHR. Then said Christian, What means this?
INTER. The Interpreter answered, This parlour is the heart of a man that was never sanctified by the sweet grace of the Gospel; the dust is his original sin and inward corruptions, that have defiled the whole man. He that began to sweep at first, is the Law; but she that brought water, and did sprinkle it, is the Gospel. Now, whereas thou sawest, that so soon as the first began to sweep, the dust did so fly about that the room by him could not be cleansed, but that thou wast almost choked therewith; this is to show thee, that the law, instead of cleansing the heart (by its working) from sin, doth revive, put strength into, and increase it in the soul, even as it doth discover and forbid it, for it doth not give power to subdue[37] (Rom. 7:6; 1 Cor. 15:56; Rom. 5:20).
Again, as thou sawest the damsel sprinkle the room with water, upon which it was cleansed with pleasure; this is to show thee, that when the Gospel comes in the sweet and precious influences thereof to the heart, then, I say, even as thou sawest the damsel lay the dust by sprinkling the floor with water, so is sin vanquished and subdued, and the soul made clean, through the faith of it, and consequently fit for the King of glory to inhabit (John 15:3; Eph. 5:26; Acts 15:9; Rom. 16:25, 26; John 15:13).
I saw, moreover, in my dream, that the Interpreter took him by the hand, and had him into a little room, where sat two little children, each one in his chair. The name of the elder was Passion, and the name of the other Patience. Passion seemed to be much discontented; but Patience was very quiet. Then Christian asked, What is the reason of the discontent of Passion? The Interpreter answered, The Governor of them would have him stay for his best things till the beginning of the next year; but he will have all now; but patience is willing to wait.
Then I saw that one came to Passion, and brought him a bag of treasure, and poured it down at his feet, the which he took up and rejoiced therein, and withal laughed Patience to scorn. But I beheld but a while, and he had lavished all away, and had nothing left him but rags.
CHR. Then said Christian to the Interpreter, Expound this matter more fully to me.
INTER. So He said, These two lads are figures: Passion, of the men of this world; and Patience, of the men of that which is to come; for, as here thou seest, Passion will have all now this year, that is to say, in this world; so are the men of this world: they must have all their good things now, they cannot stay till next year, that is, until the next world, for their portion of good. That proverb, "A bird in the hand is worth two in the bush," is of more authority with them than are all the Divine testimonies of the good of the world to come. But as thou sawest that he had quickly lavished all away, and had presently left him nothing but rags; so will it be with all such men at the end of this world.[38]
CHR. Then said Christian, Now I see that Patience has the best wisdom, and that upon many accounts. First, Because he stays for the best things. Second, And also because he will have the glory of his, when the other has nothing but rags.
INTER. Nay, you may add another, to wit, the glory of the next world will never wear out; but these are suddenly gone. Therefore Passion had not so much reason to laugh at Patience, because he had his good things first, as Patience will have to laugh at Passion, because he had his best things last; for first must give place to last, because last must have his time to come; but last gives place to nothing; for there is not another to succeed. He, therefore, that hath his portion first, must needs have a time to spend it; but he that hath his portion last, must have it lastingly; therefore it is said of Dives, "Thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented" (Luke 16:25).
CHR. Then I perceive it is not best to covet things that are now, but to wait for things to come.
INTER. You say the truth: "For the things which are seen are temporal; but the things which are not seen are eternal" (2 Cor. 4:18). But though this be so, yet since things present, and our fleshly appetite, are such near neighbours one to another; and again, because things to come, and carnal sense, are such strangers one to another; therefore it is that the first of these so suddenly fall into amity, and that distance is so continued between the second. Then I saw in my dream that the Interpreter took Christian by the hand, and led him into a place where was a fire burning against a wall, and one standing by it, always casting much water upon it, to quench it; yet did the fire burn higher and hotter.
Then said Christian, What means this?
The Interpreter answered, This fire is the work of grace that is wrought in the heart; he that casts water upon it, to extinguish and put it out, is the Devil; but in that thou seest the fire notwithstanding burn higher and hotter, thou shalt also see the reason of that. So he had him about to the backside of the wall, where be saw a man with a vessel of oil in his hand, of the which He did also continually cast, but secretly, into the fire.[39]
Then said Christian, What means this?
The Interpreter answered, This is Christ, who continually, with the oil of his grace, maintains the work already begun in the heart: by the means of which, notwithstanding what the devil can do, the souls of His people prove gracious still (2 Cor. 12:9). And in that thou sawest that the man stood behind the wall to maintain the fire, that is to teach thee that it is hard for the tempted to see how this work of grace is maintained in the soul.
I saw also, that the Interpreter took him again by the hand, and led him into a pleasant place, where was builded a stately palace, beautiful to behold; at the sight of which Christian was greatly delighted; he saw also, upon the top thereof, certain persons walking, who were clothed all in gold.
Then said Christian, May we go in thither?
Then the Interpreter took him, and led him up towards the door of the palace; and behold, at the door stood a great company of men, as desirous to go in, but durst not. There also sat a man at a little distance from the door, at a table-side, with a book and his inkhorn before him, to take the name of him that should enter therein; he saw also, that in the doorway stood many men in armour to keep it, being resolved to do the men that would enter what hurt and mischief they could. Now was Christian somewhat in amaze. At last, when every man started back for fear of the armed men, Christian saw a man of a very stout countenance come up to the man that sat there to write, saying, "Set down my name, Sir":[40] the which when he had done, he saw the man draw his sword, and put an helmet upon his head, and rush toward the door upon the armed men, who laid upon him with deadly force: but the man, not at all discouraged, fell to cutting and hacking most fiercely. So after he had received and given many wounds to those that attempted to keep him out, he cut his way through them all (Acts 14:22), and pressed forward into the palace, at which there was a pleasant voice heard from those that were within, even of those that walked upon the top of the palace, saying—"Come in, come in; Eternal glory thou shalt win."
So he went in, and was clothed with such garments as they. Then Christian smiled and said, I think verily I know the meaning of this.[41]
Now, said Christian, let me go hence. Nay, stay, said the Interpreter, till I have showed thee a little more, and after that thou shalt go on thy way. So He took him by the hand again, and led him into a very dark room, where there sat a man in an iron cage.
Now the man, to look on, seemed very sad; he sat with his eyes looking down to the ground, his hands folded together, and he sighed as if he would break his heart. Then said Christian, What means this? At which the Interpreter bid him talk with the man.
Then Said Christian to the man, What art thou? The man answered, I am what I was not once.
CHR. What wast thou once?
MAN. The man said, I was once a fair and flourishing professor, both in mine own eyes, and also in the eyes of others; I once was, as I thought, fair for the Celestial City, and had then even joy at the thoughts that I should get thither (Luke 8:13).
CHR. Well, but what art thou now?
MAN. I am now a man of despair, and am shut up in it, as in this iron cage. I cannot get out. O now I cannot!
CHR. But how camest thou in this condition?
MAN. I left off to watch and be sober; I laid the reins upon the neck of my lusts; I sinned against the light of the Word, and the goodness of God; I have grieved the Spirit, and He is gone; I tempted the devil, and he is come to me; I have provoked God to anger, and He has left me; I have so hardened my heart, that I cannot repent.
Then said Christian to the Interpreter, But is there no hope for such a man as this? Ask him, said the Interpreter. Nay, said Christian, pray Sir, do you.
INTER. Then said the Interpreter, Is there no hope, but you must be kept in the iron cage of despair?
MAN. No, none at all.
INTER. Why, the Son of the Blessed is very pitiful.
MAN. I have crucified Him to myself afresh (Heb. 4:6); I have despised His person (Luke 19:14); I have despised His righteousness; I have "counted His blood an unholy thing"; I have "done despite to the Spirit of grace" (Heb. 10:28, 29). Therefore I have shut myself out of all the promises, and there now remains to me nothing but threatenings, dreadful threatenings, fearful threatenings of certain judgment and fiery indignation, which shall devour me as an adversary.[42]
INTER. For what did you bring yourself into this condition?
MAN. For the lusts, pleasures, and profits of this world; in the enjoyment of which I did then promise myself much delight; but now every one of those things also bite me, and gnaw me like a burning worm.
INTER. But canst thou not now repent and turn?
MAN. God hath denied me repentance. His Word gives me no encouragement to believe; yea, Himself hath shut me up in this iron cage; nor can all the men in the world let me out. O eternity! eternity! how shall I grapple with the misery that I must meet with in eternity!
INTER. Then said the Interpreter to Christian, Let this man's misery be remembered by thee, and be an everlasting caution to thee.[43]
CHR. Well, said Christian, this is fearful! God help me to watch and be sober, and to pray that I may shun the cause of this man's misery![44] Sir, is it not time for me to go on my way now?[45]
INTER. Tarry till I shall show thee one thing more, and then thou shalt go on thy way.
So He took Christian by the hand again, and led him into a chamber, where there was one rising out of bed; and as he put on his raiment, he shook and trembled. Then said Christian, Why doth this man thus tremble? The Interpreter then bid him tell to Christian the reason of his so doing. So he began and said, This night, as I was in my sleep, I dreamed, and behold the heavens grew exceeding black; also it thundered and lightened in most fearful wise, that it put me into an agony; so I looked up in my dream, and saw the clouds rack[46] at an unusual rate, upon which I heard a great sound of a trumpet, and saw also a man sit upon a cloud, attended with the thousands of Heaven; they were all in flaming fire: also the heavens were in a burning flame. I heard then a voice saying, "Arise, ye dead, and come to judgment"; and with that the rocks rent, the graves opened, and the dead that were therein came forth. Some of them were exceeding glad, and looked upward; and some sought to hide themselves under the mountains (1 Cor. 15:52; 1 Thess. 4:16; Jude 14; John 5:28, 29; 2 Thess. 1:7, 8; Rev. 20:11-14; Isa. 26:21; Micah 7:16, 17; Psa. 95:1-3; Dan. 7:10). Then I saw the man that sat upon the cloud open the book, and bid the world draw near. Yet there was, by reason of a fierce flame which issued out and came from before him, a convenient distance betwixt him and them, as betwixt the judge and the prisoners at the bar (Mal. 3:2, 3; Dan. 7:9, 10). I heard it also proclaimed to them that attended on the man that sat on the cloud, "Gather together the tares, the chaff, and stubble, and cast them into the burning lake" (Matt. 3:12; 13:30; Mal. 4:1). And with that, the bottomless pit opened, just whereabouts I stood; out of the mouth of which there came, in an abundant manner, smoke and coals of fire, with hideous noises. It was also said to the same persons, "Gather My wheat into the garner" (Luke 3:17). And with that I saw many catched up and carried away into the clouds, but I was left behind (1 Thess. 4:16, 17). I also sought to hide myself, but I could not, for the man that sat upon the cloud still kept his eye upon me: my sins also came into my mind; and my conscience did accuse me on every side (Rom. 2:14, 15). Upon this I awaked from my sleep.
CHR. But what was it that made you so afraid of this sight?
MAN. Why, I thought that the day of judgment was come, and that I was not ready for it: but this frighted me most, that the angels gathered up several, and left me behind; also the pit of hell opened her mouth just where I stood. My conscience, too, afflicted me; and, as I thought, the Judge had always his eye upon me, showing indignation in his countenance.[47]
Then said the Interpreter to Christian, Hast thou considered all these things?
CHR. Yes, and they put me in hope and fear.[48]
INTER. Well, keep all things so in thy mind that they may be as a goad in thy sides, to prick thee forward in the way thou must go. Then Christian began to gird up his loins, and to address himself to his journey. Then said the Interpreter, The Comforter be always with thee, good Christian, to guide thee in the way that leads to the City. So Christian went on his way, saying—"Here I have seen things rare and profitable; Things pleasant, dreadful, things to make me stable In what I have begun to take in hand; Then let me think on them, and understand Wherefore they showed me were, and let me be Thankful, O good Interpreter, to thee."
Now I saw in my dream, that the highway up which Christian was to go, was fenced on either side with a wall, and that wall was called Salvation (Isa. 26:1). Up this way, therefore, did burdened Christian run, but not without great difficulty, because of the load on his back.[49]
He ran thus till be came at a place somewhat ascending, and upon that place stood a cross, and a little below, in the bottom, a sepulchre. So I saw in my dream, that just as Christian came up with the cross, his burden loosed from off his shoulders, and fell from off his back, and began to tumble, and so continued to do, till it came to the mouth of the sepulchre, where it fell in, and I saw it no more.
Then was Christian glad and lightsome, and said, with a merry heart, "He hath given me rest by His sorrow, and life by His death." Then he stood still awhile to look and wonder; for it was very surprising to him, that the sight of the cross should thus ease him of his burden. He looked, therefore, and looked again, even till the springs that were in his head sent the waters down his checks (Zech. 12:10).[50] Now, as he stood looking and weeping, behold three Shining Ones came to him and saluted him with "Peace be to thee." So the first said to him, "Thy sins be forgiven thee" (Mark 2:15): the second stripped him of his rags, and clothed him "with change of raiment" (Zech. 3:4); the third also set a mark in his forehead, and gave him a roll with a seal upon it, which he bade him look on as he ran, and that he should give it in at the Celestial Gate (Eph. 1:13).[51] So they went their way. Then Christian gave three leaps for joy, and went on singing—Thus far I did come laden with my sin; Nor could aught ease the grief that I was in Till I came hither: What a place is this! Must here be the beginning of my bliss? Must here the burden fall from off my back Must here the strings that bound it to me crack? Blest cross! blest sepulchre! blest rather be The man that there was put to shame for me![52]
I saw then in my dream, that he went on thus, even until he came at a bottom, where he saw, a little out of the way, three men fast asleep, with fetters upon their heels. The name of the one was Simple, another Sloth, and the third Presumption.
Christian then seeing them lie in this case, went to them, if peradventure he might awake them, and cried, You are like them that sleep on the top of a mast, for the Dead Sea is under you-a gulf that hath no bottom (Prov. 23:34). Awake, therefore, and come away; be willing also, and I will help you off with your irons. He also told them, If he that "goeth about like a roaring lion" comes by, you will certainly become a prey to his teeth (1 Peter 5:8). With that they looked upon him, and began to reply in this sort: Simple said, "I see no danger"; Sloth said, "Yet a little more sleep"; and Presumption said, "Every fat[53] must stand upon its own bottom; what is the answer else that I should give thee?" And so they lay down to sleep again, and Christian went on his way.
Yet was he troubled to think that men in that danger should so little esteem the kindness of him that so freely offered to help them, both by awakening of them, counseling of them, and proffering to help them off with their irons.[54] And as he was troubled thereabout, he espied two men come tumbling over the wall, on the left hand of the narrow way; and they made up apace to him. The name of the one was Formalist, and the name of the other Hypocrisy. So, as I said, they drew up unto him, who thus entered with them into discourse.
CHR. Gentlemen, whence came you, and whither go you?
FORM. and HYP. We were born in the land of Vain-glory, and are going for praise to Mount Sion.
CHR. Why came you not in at the gate, which standeth at the beginning of the way? Know you not that it is written, that he that cometh not in by the door, "but climbeth up some other way, the same is a thief and a robber?" (John 10:1).
FORM. and HYP. They said, That to go to the gate for entrance was, by all their countrymen, counted too far about; and that, therefore, their usual way was to make a short cut of it, and to climb over the wall, as they had done.
CHR. But will it not be counted a trespass against the Lord of the city whither we are bound, thus to violate His revealed will?
FORM. and HYP. They told him, that, as for that, he needed not to trouble his head thereabout; for what they did, they had custom for; and could produce, if need were, testimony that would witness it for more than a thousand years.
CHR. But, said Christian, will your practice stand a trial at law?
FORM. and HYP. They told him, That custom, it being of so long a standing as above a thousand years, would, doubtless, now be admitted as a thing legal by any impartial judge; and beside, said they, if we get into the way, what's matter which way we get in? if we are in, we are in; thou art but in the way, who, as we perceive, came in at the gate; and we, are also in the way, that came tumbling over the wall; wherein, now, is thy condition better than ours?
CHR. I walk by the rule of my Master; you walk by the rude working of your fancies. You are counted thieves already, by the Lord of the way; therefore, I doubt you will not be found true men at the end of the way. You come in by yourselves, without His direction; and shall go out by yourselves, without His mercy.[55]
To this they made him but little answer; only they bid him look to himself. Then I saw that they went on every man in his way, without much conference one with another; save that these two men told Christian, that as to laws and ordinances, they doubted not but they should as conscientiously do them as he; therefore, said they, we see not wherein thou differest from us, but by the coat that is on thy back, which was, as we trow[56] given thee by some of thy neighbours, to hide the shame of thy nakedness.
CHR. By laws and ordinances you will not be saved, since you came not in by the door (Gal. 1:16). And as for this coat that is on my back, it was given me by the Lord of the place whither I go; and that, as you say, to cover my nakedness with. And I take it as a token of His kindness to me; for I had nothing but rags before. And, besides, thus I comfort myself as I go: Surely, think I, when I come to the gate of the city, the Lord thereof will know me for good, since I have His coat on my back-a coat that He gave me in the day that He stripped me of my rags. I have, moreover, a mark in my forehead, of which, perhaps, you have taken no notice, which one of my Lord's most intimate associates fixed there in the day that my burden fell off my shoulders. I will tell you, moreover, that I had then given me a roll, sealed, to comfort me by reading, as I go on the way; I was also bid to give it in at the Celestial Gate, in token of my certain going in after it; all which things, I doubt, you want, and want them because you came not in at the gate.
To these things they gave him no answer; only they looked upon each other, and laughed.[57] Then I saw that they went on all, save that Christian kept before, who had no more talk but with himself, and that sometimes sighingly and sometimes comfortably;[58] also he would be often reading in the roll that one of the Shining Ones gave him, by which he was refreshed.
I beheld, then, that they all went on till they came to the foot of the Hill Difficulty; at the bottom of which was a spring. There were also in the same place two other ways besides that which came straight from the gate; one turned to the left hand, and the other to the right, at the bottom of the hill; but the narrow way lay right up the hill, and the name of the going up the side of the hill is called Difficulty. Christian now went to the spring, and drank thereof, to refresh himself (Isa. 49:10), and then began to go up the hill, saying-
"The hill, though high, I covet to ascend, The difficulty will not me offend; For I perceive the way to life lies here. Come, pluck up heart, let's neither faint nor fear; Better, though difficult, the right way to go, Than wrong, though easy, where the end is Woe."
The other two also came to the foot of the hill; but when they saw that the hill was steep and high, and that there were two other ways to go; and supposing also that these two ways might meet again, with that up which Christian went, on the other side of the hill; therefore they were resolved to go in those ways. Now the name of one of those ways was Danger, and the name of the other Destruction. So the one took the way which is called Danger, which led him into a great wood, and the other took directly up the way to Destruction, which led him into a wide field, full of dark mountains, where he stumbled and fell, and rose no more.[59]
I looked, then, after Christian, to see him go up the hill, where I perceived he fell from running to going, and from going to clambering upon his hands and his knees, because of the steepness of the place. Now, about the midway to the top of the hill was a pleasant arbour, made by the Lord of the hill for the refreshing of weary travelers; thither, therefore, Christian got, where also he sat down to rest him. Then he pulled his roll out of his bosom, and read therein to his comfort; he also now began afresh to take a review of the coat or garment that was given him as he stood by the cross. Thus pleasing himself awhile, he at last fell into a slumber, and thence into a fast sleep,[60] which detained him in that place until it was almost night; and in his sleep his roll fell out of his hand.[61] Now, as he was sleeping, there came one to him, and awaked him, saying, "Go to the ant, thou sluggard; consider her ways, and be wise" (Prov. 6:6). And with that Christian suddenly started up, and sped him on his way, and went apace, till be came to the top of the hill.
Now, when he was got up to the top of the hill, there came two men running to meet him amain; the name of the one was Timorous, and of the other Mistrust; to whom Christian said, Sirs, what's the matter? You run the wrong way. Timorous answered, that they were going to the City of Zion, and had got up that difficult place; but, said he, the further we go, the more danger we meet with; wherefore we turned, and are going back again.[62]
Yes, said Mistrust, for just before us lie a couple of lions in the way, whether sleeping or waking we know not, and we could not think, if we came within reach, but they would presently pull us in pieces.
CHR. Then said Christian, You make me afraid, but whither shall I fly to be safe? If I go back to mine own country, that is prepared for fire and brimstone, and I shall certainly perish there. If I can get to the Celestial City, I am sure to be in safety there. I must venture. To go back is nothing but death; to go forward is fear of death, and life everlasting beyond it. I will yet go forward.[63] So Mistrust and Timorous ran down the hill, and Christian went on his way. But, thinking again of what he heard from the men, be felt in his bosom for his roll, that he might read therein, and be comforted; but he felt, and found it not. Then was Christian in great distress, and knew not what to do; for he wanted that which used to relieve him, and that which should have been his pass into the Celestial City. Here, therefore, he began to be much perplexed, and knew not what to do.[64] At last, he bethought himself, that he had slept in the arbour that is on the side of the hill; and, falling down upon his knees, he asked God's forgiveness for that his foolish act, and then went back to look for his roll. But all the way he went back, who can sufficiently set forth the sorrow of Christian's heart! Sometimes he sighed, sometimes he wept, and oftentimes he chid himself for being so foolish to fall asleep in that place, which was erected only for a little refreshment for his weariness. Thus therefore he went back, carefully looking on this side, and on that, all the way as he went, if happily he might find his roll, that had been his comfort so many times in his journey. He went thus, till he came again within sight of the arbour where he sat and slept; but that sight renewed his sorrow the more, by bringing again, even afresh, his evil of sleeping into his mind (Rev. 2:5; 1 Thess. 5:7, 8). Thus, therefore, he now went on bewailing his sinful sleep, saying, "O wretched man that I am!" that I should sleep in the day time! that I should sleep in the midst of difficulty! that I should so indulge the flesh, as to use that rest for ease to my flesh, which the Lord of the hill hath erected only for the relief of the spirits of pilgrims![65]
How many steps have I took in vain! Thus it happened to Israel, for their sin; they were sent back again by the way of the Red Sea; and I am made to tread those steps with sorrow, which I might have trod with delight, had it not been for this sinful sleep. How far might I have been on my way by this time! I am made to tread those steps thrice over, which I needed not to have trod but once; yea, now also I am like to be benighted, for the day is almost spent. O that I had not slept!
Now by this time be was come to the arbour again, where for a while he sat down and wept; but at last, as Christian would have it, looking sorrowfully down under the settle, there he espied his roll; the which he, with trembling and haste, catched up, and put it into his bosom. But who can tell how joyful this man was when he had gotten his roll again! for this roll was the assurance of his life and acceptance at the desired haven. Therefore he laid it up in his bosom, gave thanks to God for directing his eye to the place where it lay, and with joy and tears betook himself again to his journey. But O how nimbly now did he go up the rest of the hill! Yet, before be got up, the sun went down upon Christian; and this made him again recall the vanity of his sleeping to his remembrance; and thus he again began to condole with himself. O thou sinful sleep! how, for thy sake am I like to be benighted in my journey! I must walk without the sun; darkness must cover the path of my feet; and I must hear the noise of the doleful creatures, because of my sinful sleep (1 Thess. 5:6, 7). Now also he remembered the story that Mistrust and Timorous told him of, how they were frighted with the sight of the lions. Then said Christian to himself again, These beasts range in the night for their prey; and if they should meet with me in the dark, how should I shift them? How should I escape being by them torn in pieces? Thus he went on his way. But while he was thus bewailing his unhappy miscarriage, he lift up his eyes, and behold there was a very stately palace before him, the name of which was Beautiful; and it stood just by the highway side.[66]
So I saw in my dream, that he made haste and went forward, that if possible he might get lodging there. Now before he had gone far, be entered into a very narrow passage, which was about a furlong off of the porter's lodge; and looking very narrowly before him as he went, he espied two lions in the way.[67] Now, thought he, I see the dangers that Mistrust and Timorous were driven back by. (The lions were chained, but he saw not the chains). Then he was afraid, and thought also himself to go back after them, for he thought nothing but death was before him. But the porter at the lodge, whose name is Watchful, perceiving that Christian made a halt as if he would go back, cried unto him, saying, Is thy strength so small? (Mark 13:34-37). Fear not the lions, for they are chained, and are placed there for trial of faith where it is, and for discovery of those that have none. Keep in the midst of the path, and no hurt shall come unto thee.
Then I saw that he went on, trembling for fear of the lions, but taking good heed to the directions of the porter; he heard them roar, but they did him no harm. Then he clapped his hands, and went on till he came and stood before the gate, where the porter was. Then said Christian to the porter, Sir, what house is this? and may I lodge here tonight? The porter answered, This house was built by the Lord of the hill, and He built it for the relief and security of pilgrims. The porter also asked whence he was, and whither he was going.
CHR. I am come from the City of Destruction, and am going to Mount Zion; but because the sun is now set, I desire, if I may, to lodge here tonight.
POR. What is your name?
CHR. My name is now Christian, but my name at the first was Graceless; I came of the race of Japheth, whom God will persuade to dwell in the tents of Shem (Gen. 9:27).
POR. But how doth it happen that you come so late? The sun is set.
CHR. I had been here sooner, but that, "wretched man that I am!" I slept in the arbour that stands on the hill side; nay, I had, notwithstanding that, been here much sooner, but that, in my sleep, I lost my evidence, and came without it to the brow of the hill; and then feeling for it, and finding it not, I was forced, with sorrow of heart, to go back to the place where I slept my sleep, where I found it, and now I am come.
POR. Well, I will call out one of the virgins of this place, who will, if she likes your talk, bring you in to the rest of the family, according to the rules of the house. So Watchful, the porter, rang a bell, at the sound of which came out at the door of the house, a grave and beautiful damsel, named Discretion, and asked why she was called.
The porter answered, This man is in a journey from the City of Destruction to Mount Zion, but being weary and benighted, he asked me if he might lodge here tonight; so I told him I would call for thee, who, after discourse had with him, mayest do as seemeth thee good, even according to the law of the house.
Then she asked him whence he was, and whither he was going; and he told her. She asked him also how he got into the way; and he told her. Then she asked him what he had seen and met with in the way; and he told her. And last she asked his name; so he said, It is Christian, and I have so much the more a desire to lodge here tonight, because, by what I perceive, this place was built by the Lord of the hill, for the relief and security of pilgrims. So she smiled, but the water stood in her eyes; and after a little pause, she said, I will call forth two or three more of the family. So she ran to the door, and called out Prudence, Piety, and Charity, who, after a little more discourse with him, had him into the family; and many of them meeting him at the threshold of the house, said, "Come in, thou blessed of the Lord"; this house was built by the Lord of the hill, on purpose to entertain such pilgrims in.[68] Then he bowed his head, and followed them into the house. So when he was come in and sat down, they gave him something to drink, and consented together, that until supper was ready, some of them should have some particular discourse with Christian, for the best improvement of time; and they appointed Piety, and Prudence, and Charity to discourse with him; and thus they began:
PIETY. Come, good Christian, since we have been so loving to you, to receive you into our house this night, let us, if perhaps we may better ourselves thereby, talk with you of all things that have happened to you in your pilgrimage.
CHR. With a very good will, and I am glad that you are so well disposed.
PIETY. What moved you at first to betake yourself to a pilgrim's life?
CHR. I was driven out of my native country, by a dreadful sound that was in mine ears; to wit, that unavoidable destruction did attend me, if I abode in that country place where I was.
PIETY. But how did it happen that you came out of your country this way?
CHR. It was as God would have it; for when I was under the fears of destruction, I did not know whither to go; but by chance there came a man, even to me, as I was trembling and weeping, whose name is Evangelist, and he directed me to the wicket-gate, which else I should never have found, and so set me into the way that hath led me directly to this house.
PIETY. But did you not come by the house of the Interpreter?
CHR. Yes, and did see such things there, the remembrance of which will stick by me as long as I live; especially three things, to wit, how Christ, in despite of Satan, maintains His work of grace in the heart; how the man had sinned himself quite out of hopes of God's mercy; and also the dream of him that thought in his sleep the day of judgment was come.
PIETY. Why, did you hear him tell his dream?
CHR. Yes, and a dreadful one it was. I thought it made my heart ache as he was telling of it; but yet I am glad I heard it.
PIETY. Was that all that you saw at the house of the Interpreter?
CHR. No; he took me and had me where he showed me a stately palace, and how the people were clad in gold that were in it; and how there came a venturous man and cut his way through the armed men that stood in the door to keep him out; and how he was bid to come in, and win eternal glory. Methought those things did ravish my heart! I would have staid at that good man's house a twelvemonth, but that I knew I had further to go.
PIETY. And what saw you else in the way?
CHR. Saw! why, I went but a little further, and I saw one, as I thought in my mind, hang bleeding upon the tree; and the very sight of Him made my burden fall off my back (for I groaned under a very heavy burden), but then it fell down from off me. It was a strange thing to me, for I never saw such a thing before; yea, and while I stood looking up, for then I could not forbear looking, three Shining Ones came to me. One of them testified that my sins were forgiven me; another stripped me of my rags, and gave me this broidered coat which you see; and the third set the mark which you see in my forehead, and gave me this sealed roll. (And with that he plucked it out of his bosom).
PIETY. But you saw more than this, did you not?
CHR. The things that I have told you were the best, yet some other matters I saw, as, namely, I saw three men, Simple, Sloth, and Presumption, lie asleep a little out of the way, as I came, with irons upon their heels; but do you think I could awake them? I also saw Formality and Hypocrisy come tumbling over the wall, to go, as they pretended, to Zion, but they were quickly lost, even as I myself did tell them; but they would not believe. But above all, I found it hard work to get up this hill, and as hard to come by the lions' mouths; and truly if it had not been for the good man, the porter that stands at the gate, I do not know but that after all I might have gone back again; but now, I thank God I am here, and I thank you for receiving of me.
Then Prudence thought good to ask him a few questions, and desired his answer to them.
PRUD. Do you not think sometimes of the country from whence you came?
CHR. Yes, but with much shame and detestation: "truly if I had been mindful of that country from whence I came out, I might have had opportunity to have returned; but now I desire a better country, that is, an heavenly" (Heb. 11:15, 16).
PRUD. Do you not yet bear away with you some of the things that then you were conversant withal?
CHR. Yes, but greatly against my will; especially my inward and carnal cogitations, with which all my countrymen, as well as myself, were delighted; but now all those things are my grief; and might I but choose mine own things, I would choose never to think of those things more; but when I would be doing of that which is best, that which is worst is with me (Rom. 7).
PRUD. Do you not find sometimes, as if those things were vanquished, which at other times are your perplexity?
CHR. Yes, but that is but seldom; but they are to me golden hours, in which such things happen to me.[69]
PRUD. Can you remember by what means you find your annoyances, at times, as if they were vanquished?
CHR. Yes; when I think what I saw at the cross, that will do it; and when I look upon my broidered coat, that will do it; also when I look into the roll that I carry in my bosom, that will do it; and when my thoughts wax warm about whither I am going, that will do it.[70]
PRUD. And what is it that makes you so desirous to go to Mount Zion?
CHR. Why, there I hope to see Him alive that did hang dead on the cross; and there I hope to be rid of all those things that to this day are in me an annoyance to me; there, they say, there is no death; and there I shall dwell with such company as I like best (Isa. 25:8; Rev. 21:4). For, to tell you truth, I love Him, because I was by Him eased of my burden; and I am weary of my inward sickness. I would fain be where I shall die no more, and with the company that shall continually cry, "Holy, holy, holy."
Then said Charity to Christian, Have you a family? Are you a married man?
CHR. I have a wife and four small children.[71]
CHAR. And why did you not bring them along with you?
CHR. Then Christian wept, and said, O how willingly would I have done it! but they were all of them utterly averse to my going on pilgrimage.
CHAR. But you should have talked to them, and have endeavoured to have shown them the danger of being behind.
CHR. So I did; and told them also what God had shown to me of the destruction of our city; "but I seemed to them as one that mocked," and they believed me not (Gen. 19:14).
CHAR. And did you pray to God that He would bless your counsel to them?
CHR. Yes, and that with much affection; for you must think that my wife and poor children were very dear unto me.
CHAR. But did you tell them of your own sorrow, and fear of destruction? for I suppose that destruction was visible enough to you.
CHR. Yes, over, and over, and over. They might also see my fears in my countenance, in my tears, and also in my trembling under the apprehension of the judgment that did hang over our heads; but all was not sufficient to prevail with them to come with me.
CHAR. But what could they say for themselves, why they came not?
CHR. Why, my wife was afraid of losing this world, and my children were given to the foolish delights of youth; so what by one thing, and what by another, they left me to wander in this manner alone.
CHAR. But did you not, with your vain life, damp all that you by words used by way of persuasion to bring them away with you?[72]
CHR. Indeed, I cannot commend my life; for I am conscious to myself of many failings therein; I know also, that a man by his conversation may soon overthrow, what by argument or persuasion he doth labour to fasten upon others for their good. Yet this I can say, I was very wary of giving them occasion, by any unseemly action, to make them averse to going on pilgrimage.[73] Yea, for this very thing, they would tell me I was too precise, and that I denied myself of things, for their sakes, in which they saw no evil. Nay, I think I may say, that if what they saw in me did hinder them, it was my great tenderness in sinning against God, or of doing any wrong to my neighbour.
CHAR. Indeed Cain hated his brother, "because his own works were evil, and his brother's righteous" (1 John 3:12); and if thy wife and children have been offended with thee for this, they thereby show themselves to be implacable to good, and "thou hast delivered thy soul from their blood" (Ezek. 3:19).
Now I saw in my dream, that thus they sat talking together until supper was ready.[74] So when they had made ready, they sat down to meat. Now the table was furnished "with fat things, and with wine that was well refined": and all their talk at the table was about the Lord of the hill; as, namely, about what He had done, and wherefore He did what He did, and why He had builded that house. And by what they said, I perceived that He had been a great warrior, and had fought with and slain "him that had the power of death," but not without great danger to Himself, which made me love Him the more[75] (Heb. 2:14, 15).
For, as they said, and as I believe (said Christian), He did it with the loss of much blood; but that which put glory of grace into all He did, was, that He did it out of pure love to His country. And besides, there were some of them of the household that said they had been and spoke with Him since He did die on the cross; and they have attested that they had it from His own lips, that He is such a lover of poor pilgrims, that the like is not to be found from the east to the west.
They, moreover, gave an instance of what they affirmed, and that was, He had stripped Himself of His glory, that He might do this for the poor; and that they heard Him say and affirm, "that He would not dwell in the mountain of Zion alone." They said, moreover, that He had made many pilgrims princes, though by nature they were beggars born, and their original had been the dunghill (1 Sam. 2:8; Psa. 113:7).
Thus they discoursed together till late at night; and after they had committed themselves to their Lord for protection, they betook themselves to rest: the Pilgrim they laid in a large upper chamber, whose window opened toward the sun-rising; the name of the chamber was Peace;[76] where he slept till break of day, and then he awoke and sang[77]-
Where am I now? Is this the love and care Of Jesus for the men that pilgrims are? Thus to provide! that I should be forgiven! And dwell already the next door to Heaven!
So, in the morning, they all got up; and after some more discourse, they told him that he should not depart till they had shown him the rarities of that place. And first, they had him into the study, where they showed him records of the greatest antiquity; in which, as I remember my dream, they showed him first the pedigree of the Lord of the hill, that He was the Son of the Ancient of Days, and came by that eternal generation. Here also was more fully recorded the acts that He had done, and the names of many hundreds that He had taken into His service; and how He had placed them in such habitations, that could neither by length of days, nor decays of nature, be dissolved.
Then they read to him some of the worthy acts that some of His servants had done: as, how they had "subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, and turned to flight the armies of the aliens" (Heb. 11:33, 34).
They then read again in another part of the records of the house, where it was showed how willing their Lord was to receive into His favour any, even any, though they in time past had offered great affronts to His person and proceedings. Here also were several other histories of many other famous things, of all which Christian had a view; as of things both ancient and modern; together with prophecies and predictions of things that have their certain accomplishment, both to the dread and amazement of enemies, and the comfort and solace of pilgrims.
The next day they took him and had him into the armoury, where they showed him all manner of furniture, which their Lord had provided for pilgrims, as sword, shield, helmet, breastplate, all-prayer, and shoes that would not wear out.[78] And there was here enough of this to harness out as many men, for the service of their Lord, as there be stars in the Heaven for multitude.[79]
They also showed him some of the engines with which some of his servants had done wonderful things. They showed him Moses' rod; the hammer and nail with which Jael slew Sisera; the pitchers, trumpets, and lamps too, with which Gibeon put to flight the armies of Midian. Then they showed him the ox's goad wherewith Shamgar slew 600 men. They showed him, also, the jaw-bone with which Samson did such mighty feats. They showed him, moreover, the sling and stone with which David slew Goliath of Gath; and the sword, also, with which their Lord will kill the Man of Sin, in the day that he shall rise up to the prey. They showed him, besides, many excellent things, with which Christian was much delighted. This done, they went to their rest again.[80]
Then I saw in my dream, that, on the morrow, he got up to go forward; but they desired him to stay till the next day also; and then, said they, we will, if the day be clear, show you the Delectable Mountains,[81] which, they said, would yet further add to his comfort, because they were nearer the desired haven than the place where at present he was; so he consented and staid. When the morning was up, they had him to the top of the house, and bid him look south; so he did; and, behold, at a great distance, he saw a most pleasant mountainous country, beautified with woods, vineyards, fruits of all sorts, flowers also, with springs and fountains, very delectable to behold (Isa. 33:16, 17). Then he asked the name of the country. They said it was Immanuel's Land; and it is as common, said they, as this hill is, to and for all the pilgrims. And when thou comest there, from thence, said they, thou mayest see to the gate of the Celestial City, as the shepherds that live there will make appear.
Now, he bethought himself of setting forward, and they were willing he should, But first, said they, let us go again into the armoury. So they did; and when they came there, they harnessed him from head to foot with what was of proof, lest, perhaps, he should meet with assaults in the way. He being, therefore, thus accoutred, walketh out with his friends to the gate, and there he asked the porter if he saw any pilgrims pass by. Then the porter answered, Yes.
CHR. Pray, did you know him? said he.
POR. I asked his name, and he told me it was Faithful.
CHR. O, said Christian, I know him; he is my townsman, my near neighbour; he comes from the place where I was born. How far do you think he may be before?
POR. He is got by this time below the hill.
CHR. Well, said Christian, good Porter, the Lord be with thee, and add to all thy blessings much increase, for the kindness that thou hast showed to me.
Then he began to go forward; but Discretion, Piety, Charity, and Prudence, would accompany him down to the foot of the hill. So they went on together, reiterating their former discourses, till they came to go down the hill. Then, said Christian, as it was difficult coming up, so, so far as I can see, it is dangerous going down. Yes, said Prudence, so it is, for it is a hard matter for a man to go down into the Valley of Humiliation, as thou art now, and to catch no slip by the way; therefore, said they, are we come out to accompany thee down the hill. So he began to go down, but very warily; yet he caught a slip or two.[82] Then I saw in my dream that these good companions, when Christian was gone to the bottom of the hill, gave him a loaf of bread, a bottle of wine, and a cluster of raisins; and then he went on his way.
But now, in this Valley of Humiliation, poor Christian was hard put to it; for he had gone but a little way, before he espied a foul fiend coming over the field to meet him; his name is Apollyon. Then did Christian begin to be afraid, and to cast in his mind whether to go back or to stand his ground. But he considered again that he had no armour for his back; and, therefore, thought that to turn the back to him might give him the greater advantage, with ease to pierce him with his darts.[83] Therefore he resolved to venture and stand his ground; for, thought he, had I no more in mine eye than the saving of my life, it would be the best way to stand.
So he went on, and Apollyon met him. Now the monster was hideous to behold; he was clothed with scales, like a fish (and they are his pride), he had wings like a dragon, feet like a bear, and out of his belly came fire and smoke, and his mouth was as the mouth of a lion.[84] When he was come up to Christian, he beheld him with a disdainful countenance, and thus began to question with him.
APOL. Whence come you? and whither are you bound?
CHR. I am come from the City of Destruction, which is the place of all evil, and am going to the City of Zion.
APOL. By this I perceive thou art one of my subjects, for all that country is mine, and I am the prince and god of it. How is it, then, that thou hast run away from thy king? Were it not that I hope thou mayest do me more service, I would strike thee now, at one blow, to the ground.
CHR. I was born, indeed, in your dominions, but your service was hard, and your wages such as a man could not live on, "for the wages of sin is death" (Rom. 6:23); therefore, when I was come to years, I did as other considerate persons do, look out, if, perhaps, I might mend myself.
APOL. There is no prince that will thus lightly lose his subjects,[85] neither will I as yet lose thee; but since thou complainest of thy service and wages, be content to go back; what our country will afford, I do here promise to give thee.
CHR. But I have let myself to another, even to the King of princes; and how can I, with fairness, go back with thee?
APOL. Thou hast done in this according to the proverb, "Changed a bad for a worse"; but it is ordinary for those that have professed themselves His servants, after a while to give Him the slip, and return again to me. Do thou so too, and all shall be well.
CHR. I have given Him my faith, and sworn my allegiance to Him; how, then, can I go back from this, and not be hanged as a traitor?
APOL. Thou didst the same to me, and yet I am willing to pass by all, if now thou wilt yet turn again and go back.
CHR. What I promised thee was in my nonage;[86] and, besides, I count the Prince under whose banner now I stand is able to absolve me; yea, and to pardon also what I did as to my compliance with thee; and besides, O thou destroying Apollyon! to speak truth, I like His service, His wages, His servants, His government, His company, and country, better than thine; and, therefore, leave off to persuade me further; I am His servant, and I will follow Him.
APOL. Consider again, when thou art in cool blood, what thou art like to meet with in the way that thou goest. Thou knowest that, for the most part, His servants come to an ill end, because they are transgressors against me and my ways. How many of them have been put to shameful deaths! and, besides, thou countest His service better than mine, whereas He never came yet from the place where He is to deliver any that served Him out of their hands; but as for me, how many times, as all the world very well knows, have I delivered, either by power or fraud, those that have faithfully served me, from Him and His, though taken by them; and so I will deliver thee.
CHR. His forbearing at present to deliver them is on purpose to try their love, whether they will cleave to Him to the end; and as for the ill end thou sayest they come to, that is most glorious in their account; for, for present deliverance, they do not much expect it, for they stay for their glory, and then they shall have it, when their Prince comes in His and the glory of the angels.
APOL. Thou hast already been unfaithful in thy service to Him; and how dost thou think to receive wages of Him?
CHR. Wherein, O Apollyon! have I been unfaithful to Him?
APOL. Thou didst faint at first setting out, when thou wast almost choked in the Gulf of Despond; thou didst attempt wrong ways to be rid of thy burden, whereas against thou shouldest have stayed till thy Prince had taken it off; thou didst sinfully sleep, and lose thy choice thing; thou wast, also, almost persuaded to go back, at the sight of the lions; and when thou talkest of thy journey, and of what thou hast heard and seen, thou art inwardly desirous of vain-glory in all that thou sayest or doest.[87]
CHR. All this is true, and much more which thou has left out; but the Prince, whom I serve and honour, is merciful, and ready to forgive; but, besides, these infirmities possessed me in thy country, for there I sucked them in; and I have groaned under them, been sorry for them, and have obtained pardon of my Prince.[88]
APOL. Then Apollyon broke out into a grievous rage, saying, I am an enemy to this Prince; I hate His person, His laws, and people; I am come out on purpose to withstand thee.
CHR. Apollyon, beware what you do; for I am in the king's highway, the way of holiness; therefore take heed to yourself.
APOL. Then Apollyon straddled quite over the whole breadth of the way, and said, I am void of fear in this matter: prepare thyself to die; for I swear by my infernal den, that thou shalt go no further; here will I spill thy soul.
And with that he threw a flaming dart at his breast;[89] but Christian had a shield in his hand, with which he caught it, and so prevented the danger of that.
Then did Christian draw; for he saw it was time to bestir him: and Apollyon as fast made at him, throwing darts as thick as hail; by the which, notwithstanding all that Christian could do to avoid it, Apollyon wounded him in his head, his hand, and foot. This made Christian give a little back; Apollyon, therefore, followed his work amain, and Christian again took courage, and resisted as manfully as he could. This sore combat lasted for above half a day, even till Christian was almost quite spent; for you must know, that Christian, by reason of his wounds, must needs grow weaker and weaker.
Then Apollyon, espying his opportunity, began to gather up close to Christian, and wrestling with him, gave him a dreadful fall; and with that, Christian's sword flew out of his hand. Then said Apollyon, I am sure of thee now.[90] And with that he had almost pressed him to death; so that Christian began to despair of life: but as God would have it, while Apollyon was fetching of his last blow, thereby to make a full end of this good man, Christian nimbly stretched out his hand for his sword, and caught it, saying, "Rejoice not against me, O mine enemy: when I fall, I shall arise" (Micah. 7:8); and with that gave him a deadly thrust, which made him give back, as one that had received his mortal wound. Christian perceiving that, made at him again, saying, "Nay, in all these things we are more than conquerors, through Him that loved us" (Rom. 8:37). And with that Apollyon spread forth his dragon's wings, and sped him away, that Christian for a season[91] saw him no more[92] (James 4:7).
In this combat no man can imagine, unless he had seen and heard as I did, what yelling and hideous roaring Apollyon made all the time of the fight-he spake like a dragon; and, on the other side, what sighs and groans burst from Christian's heart. I never saw him all the while give so much as one pleasant look, till he perceived he had wounded Apollyon with his two-edged sword; then, indeed, he did smile, and look upward; but it was the most dreadful sight that ever I saw.[93]
So when the battle was over, Christian said, "I will here give thanks to Him that delivered me out of the mouth of the lion, to Him that did help me against Apollyon." And so he did, saying-
Great Beelzebub, the captain of this fiend, Design'd my ruin; therefore to this end He sent him harness'd out; and he with rage, That hellish was, did fiercely me engage. But blessed Michael helped me, and I, By dint of sword, did quickly make him fly. Therefore to him let me give lasting praise, And thank and bless his holy name always.
Then there came to him a hand, with some of the leaves of the tree of life, the which Christian took, and applied to the wounds that he had received in the battle, and was healed immediately.[94] He also sat down in that place to eat bread, and to drink of the bottle that was given him a little before; so being refreshed, he addressed himself to his journey, with his sword drawn in his hand; for he said, I know not but some other enemy may be at hand. But he met with no other affront from Apollyon quite through this valley.
Now, at the end of this valley, was another, The Valley of the Shadow of Death. and Christian must needs go through it, because the way to the Celestial City lay through the midst of it. Now this valley is a very solitary place. The prophet Jeremiah thus describes it: "A wilderness, a land of deserts, and of pits, a land of drought, and of the shadow of death, a land that no man" (but a Christian) "passed through, and where no man dwelt" (Jer. 2:6).
Now here Christian was worse put to it than in his fight with Apollyon; as by the sequel you shall see.[95]
I saw then in my dream, that when Christian was got to the borders of the Shadow of Death, there met him two men, children of them that brought up an evil report of the good land (Num. 13), making haste to go back; to whom Christian spake as follows-
CHR. Whither are you going?
MEN. They said, Back! back! and we would have you to do so too, if either life or peace is prized by you.
CHR. Why? what's the matter? said Christian.
MEN. Matter! said they; we were going that way as you are going, and went as far as we durst; and indeed we were almost past coming back; for had we gone a little further, we had not been here to bring the news to thee.
CHR. But what have you met with? said Christian.
MEN. Why, we were almost in the Valley of the Shadow of Death; but that, by good hap, we looked before us, and saw the danger before we came to it (Psa. 44:19; 107:10).
CHR. But what have you seen? said Christian.
MEN. Seen! Why, the valley itself, which is as dark as pitch; we also saw there the hobgoblins, satyrs, and dragons of the pit; we heard also in that Valley a continual howling and yelling, as of a people under unutterable misery, who there sat bound in affliction and irons; and over that Valley hangs the discouraging clouds of confusion. Death also doth always spread his wings over it. In a word, it is every whit dreadful, being utterly without order (Job 3:5; 10:26).
CHR. Then said Christian, I perceive not yet, by what you have said, but that this is my way to the desired haven[96] (Jer. 2:6).
MEN. Be it thy way; we will not choose it for ours. So they parted, and Christian went on his way, but still with his sword drawn in his hand; for fear lest he should be assaulted.
I saw then in my dream so far as this valley reached, there was on the right hand a very deep ditch: that ditch is it into which the blind have led the blind in all ages, and have both there miserably perished[97] (Psa. 69:14, 15). Again, behold, on the left hand, there was a very dangerous quag, into which, if even a good man falls, he can find no bottom for his foot to stand on. Into that quag king David once did fall, and had no doubt therein been smothered, had not HE that is able plucked him out.
The pathway was here also exceeding narrow, and therefore good Christian was the more put to it; for when he sought, in the dark, to shun the ditch on the one hand, he was ready to tip over into the mire on the other; also when he sought to escape the mire, without great carefulness he would be ready to fall into the ditch. Thus he went on, and I heard him here sigh bitterly; for besides the dangers mentioned above, the pathway was here so dark, that ofttimes, when he lift up his foot to set forward, he knew not where, or upon what he should set it next.
About the midst of this valley, I perceived the mouth of hell to be, and it stood also hard by the way-side. Now, thought Christian, what shall I do? And ever and anon the flame and smoke would come out in such abundance, with sparks and hideous noises (things that cared not for Christian's sword, as did Apollyon before), that he was forced to put up his sword, and betake himself to another weapon, called All-prayer (Eph. 4:18). So he cried in my hearing, "O Lord, I beseech Thee, deliver my soul!" (Psa. 116:4). Thus he went on a great while, yet still the flames would be reaching towards him.[98] Also be heard doleful voices, and rushings to and fro, so that sometimes he thought he should be torn in pieces, or trodden down like mire in the streets. This frightful sight was seen, and these dreadful noises were heard by him for several miles together. And, coming to a place, where be thought he heard a company of fiends coming forward to meet him, he stopped and began to muse what he had best to do. Sometimes he had half a thought to go back; then again he thought he might be half way through the valley; he remembered also how be had already vanquished many a danger, and that the danger of going back might be much more than for to go forward; so he resolved to go on. Yet the fiends seemed to come nearer and nearer; but when they were come even almost at him, he cried out with a most vehement voice, "I will walk in the strength of the Lord God"; so they gave back, and came no further.
One thing I would not let slip; I took notice that now poor Christian was so confounded, that he did not know his own voice; and thus I perceived it. Just when he was come over against the mouth of the burning pit, one of the wicked ones got behind him, and stept up softly to him, and, whisperingly, suggested many grievous blasphemies to him, which he verily thought had proceeded from his own mind. This put Christian more to it than anything that he met with before; even to think that he should now blaspheme Him that he loved so much before; yet, if he could have helped it, he would not have done it; but he had not the discretion either to stop his ears, or to know from whence these blasphemies came.[99]
When Christian had traveled in this disconsolate condition some considerable time, he thought he heard the voice of a man, as going before him, saying, "Though I walk through the valley of the shadow of death, I will fear no evil; for Thou art with me" (Psa. 23:4).[100]
Then he was glad, and that for these reasons:
First, Because he gathered from thence, that some who feared God, were in this valley as well as himself.
Secondly, For that he perceived God was with them, though in that dark and dismal state; and why not, thought he, with me? though, by reason of the impediment that attends this place, I cannot perceive it (Job. 9:11).
Thirdly, For that he hoped, could he overtake them, to have company by and by. So he went on, and called to him that was before; but he knew not what to answer; for that he also thought himself to be alone. And by and by the day broke; then said Christian, He hath turned "the shadow of death into the morning" (Amos 5:8).[101]
Now morning being come, he looked back, not out of desire to return, but to see, by the light of the day, what hazards he had gone through in the dark. So he saw more perfectly the ditch that was on the one hand, and the quag that was on the other; also how narrow the way was which led betwixt them both; also now he saw the hobgoblins, and satyrs, and dragons of the pit, but all afar off (for after break of day, they came not nigh); yet they were discovered to him, according to that which is written, "He discovereth deep things out of darkness, and bringeth out to light the shadow of death" (Job 12:22).
Now was Christian much affected with his deliverance from all the dangers of his solitary way; which dangers, though he feared them more before, yet he saw them more clearly now, because the light of the day made them conspicuous to him. And about this time the sun was rising, and this was another mercy to Christian; for you must note, that though the first part of the Valley of the Shadow of Death was dangerous, yet this second part which he was yet to go, was, if possible, far more dangerous:[102] for from the place where he now stood, even to the end of the valley, the way was all along set so full of snares, traps, gins, and nets here, and so full of pits, pitfalls, deep holes, and shelvings down there, that had it now been dark, as it were when he came the first part of the way, had he had a thousand souls, they had in reason been cast away;[103] but, as I said, just now the sun was rising. Then said he, "His candle shineth upon my head, and by His light I walk through darkness" (Job 29:3).
In this light, therefore, he came to the end of the valley. Now I saw in my dream, that at the end of this valley lay blood, bones, ashes, and mangled bodies of men, even of pilgrims that had gone this way formerly; and while I was musing what should be the reason, I espied a little before me a cave, where two giants, POPE and PAGAN, dwelt in old time; by whose power and tyranny the men whose bones, blood, ashes, &c., lay there, were cruelly put to death.[104] But by this place Christian went without much danger, whereat I somewhat wondered; but I have learnt since, that PAGAN has been dead many a day; and as for the other, though he be yet alive, he is, by reason of age, and also of the many shrewd brushes that he met with in his younger days, grown so crazy and stiff in his joints, that he can now do little more than sit in his cave's mouth, grinning at pilgrims as they go by, and biting his nails because he cannot come at them.[105]
So I saw that Christian went on his way; yet, at the sight of the Old Man that sat in the mouth of the cave, he could not tell what to think, especially because he spake to him, though he could not go after him; saying, "You will never mend, till more of you be burned." But he held his peace, and set a good face on it, and so went by and catched no hurt.[106] Then sang Christian,
O world of wonders! (I can say no less) That I should be preserv'd in that distress That I have met with here! O blessed be That hand that from it hath deliver'd me! Dangers in darkness, devils, hell, and sin, Did compass me, while I this vale was in: Yea, snares and pits, and traps, and nets, did lie My path about, that worthless, silly I Might have been catch'd, entangled, and cast down; But since I live, let JESUS wear the crown.
Now, as Christian went on his way, he came to a little ascent, which was cast up on purpose, that pilgrims might see before them. Up there, therefore, Christian went; and looking forward, he saw Faithful before him, upon his journey. Then said Christian aloud, "Ho! ho! Soho! stay, and I will be your companion."[107] At that, Faithful looked behind him; to whom Christian cried again, "Stay, stay, till I come up to you." But Faithful answered, "No, I am upon my life, and the avenger of blood is behind me."
At this, Christian was somewhat moved, and putting to all his strength, he quickly takes got up with Faithful, and did also overrun him; so the last was first. Then did Christian vain-gloriously smile, because he had gotten the start of his brother;[108] but not taking good heed to his feet, he suddenly stumbled and fell, and could not rise again, until Faithful came up to help him.
Then I saw in my dream, they went very lovingly on together, and had sweet discourse of all things that had happened to them in their pilgrimage; and thus Christian began.
CHR. My honoured and well-beloved brother, Faithful, I am glad that I have overtaken you; and that God has so tempered our spirits, that we can walk as companions in this so pleasant a path.
FAITH. I had thought, dear friend, to have had your company quite from our town; but you did get the start of me, wherefore I was forced to come thus much of the way alone.
CHR. How long did you stay in the City of Destruction, before you set out after me on your pilgrimage
FAITH. Till I could stay no longer; for there was great talk presently after you were gone out, that our city would, in short time, with fire from Heaven, be burned down to the ground.
CHR. What! did your neighbours talk so?
FAITH. Yes, it was for a while in everybody's mouth.
CHR. What! and did no more of them but you come out to escape the danger?
FAITH. Though there were, as I said, a great talk thereabout, yet I do not think they did firmly believe it. For in the heat of the discourse, I heard some of them deridingly speak of you, and of your desperate journey (for so they called this your pilgrimage), but I did believe, and do still, that the end of our city will be with fire and brimstone from above; and therefore I have made my escape.
CHR. Did you hear no talk of neighbour Pliable?
FAITH. Yes, Christian, I heard that he followed you till he came at the Slough of Despond, where, as some said, he fell in; but he would not be known to have so done; but I am sure he was soundly bedabbled with that kind of dirt.
CHR. And what said the neighbours to him?
FAITH. He hath, since his going back, been had greatly in derision, and that among all sorts of people; some do mock and despise him; and scarce will any set him on work. He is now seven times worse than if he had never gone out of the City.[109]
CHR. But why should they be so set against him, since they also despise the way that he forsook?
FAITH. O! they say, Hang him, he is a turn-coat; he was not true to his profession. I think God has stirred up even his enemies to hiss at him, and make him a proverb, because he hath forsaken the way (Jer. 29:18, 19).
CHR. Had you no talk with him before you came out?
FAITH. I met him once in the streets, but be leered away on the other side, as one ashamed of what he had done; so I spake not to him.
CHR. Well, at my first setting out, I had hopes of that man; but now I fear he will perish in the overthrow of the city; For it is happened to him according to the true proverb, "The dog is turned to his own vomit again; and the sow that was washed, to her wallowing in the mire" (2 Peter 2:22).
FAITH. These are my fears of him too; but who can hinder that which will be?
CHR. Well, neighbour Faithful, said Christian, let us leave him, and talk of things that more immediately concern ourselves. Tell me now, what you have met with in the way as you came; for I know you have met with some things, or else it may be writ for a wonder.
FAITH. I escaped the Slough that I perceived you fell into, and got up to the gate without that danger; only I met with one whose name was Wanton, who had like to have done me a mischief.
CHR. It was well you escaped her net; Joseph was hard put to it by her, and he escaped her as you did; but it had like to have cost him his life (Gen. 39:11-13). But what did she do to you?
FAITH. You cannot think, but that you know something, what a flattering tongue she had; she lay at me hard to turn aside with her, promising me all manner of content.
CHR. Nay, she did not promise you the content of a good conscience.
FAITH. You know what I mean; all carnal and fleshly content.
CHR. Thank God you have escaped her; "the abhorred of the Lord shall fall into her ditch" (Pro. 22:14).
FAITH. Nay, I know not whether I did wholly escape her or no.
CHR. Why, I trow[110] you did not consent to her desires?
FAITH. No, not to defile myself; for I remembered an old writing that I had seen, which said, "Her steps take hold on hell" (Prov. 5:5). So I shut mine eyes, because I would not be bewitched with her looks (Job 31:1). Then she railed on me, and I went my way.[111]
CHR. Did you meet with no other assault as you came?
FAITH. When I came to the foot of the hill called Difficulty, I met with a very aged man, who asked me what I was, and whither bound. I told him that I am a pilgrim, going to the Celestial City. Then said the old man, Thou lookest like an honest fellow; wilt thou be content to dwell with me for the wages that I shall give thee? Then I asked him his name, and where he dwelt. He said his name was Adam the First, and that he dwelt in the town of Deceit (Eph. 4:22). I asked him then, what was his work, and what the wages that he would give. He told me, that his work was many delights; and his wages, that I should be his heir at last. I further asked him, what house he kept, and what other servants he had. So he told me, that his house was maintained with all the dainties in the world; and that his servants were those of his own begetting. Then I asked if he had any children. He said that he had but three daughters; the Lust of the Flesh, the Lust of the Eyes, and the Pride of Life, and that I should marry them all[112] if I would (1 John 2:16). Then I asked how long time he would have me live with him? And he told me, As long as he lived himself.
CHR. Well, and what conclusion came the old man and you to, at last?
FAITH. Why, at first, I found myself somewhat inclinable to go with the man, for I thought he spake very fair; but looking in his forehead, as I talked with him, I saw there written, "Put off the old man with his deeds."
CHR. And how then?
FAITH. Then it came burning hot into my mind, whatever he said, and however he flattered, when he got me home to his house, he would sell me for a slave.[113] So I bid him forbear to talk, for I would not come near the door of his house. Then he reviled me, and told me, that he would send such a one after me, that should make my way bitter to my soul. So I turned to go away from him; but just as I turned myself to go thence, I felt him take hold of my flesh, and give me such a deadly twitch back, that I thought he had pulled part of me after himself. This made me cry, "O wretched man!" (Rom. 7:24). So I went on my way up the hill.
Now when I had got about half way up, I looked behind, and saw one coming after me, swift as the wind; so he overtook me just about the place where the settle stands.
CHR. Just there, said Christian, did I sit down to rest me; but being overcome with sleep, I there lost this roll out of my bosom
FAITH. But, good brother, hear me out. So soon as the man overtook me, he was but a word and a blow, for down he knocked me, and laid me for dead.[114] But when I was a little come to myself again, I asked him wherefore he served me so. He said, because of my secret inclining to Adam the First: and with that he struck me another deadly blow on the breast, and beat me down backward; so I lay at his foot as dead as before. So, when I came to myself again, I cried him mercy; but he said, I know not how to show mercy; and with that knocked me down again.[115] He had doubtless made an end of me, but that One came by, and bid him forbear.
CHR. Who was that that bid him forbear.
FAITH. I did not know Him at first, but as He went by, I perceived the holes in His hands, and in His side; then I concluded that He was our Lord. So I went up the hill.
CHR. That man that overtook you was Moses. He spareth none, neither knoweth he how to show mercy to those that transgress his law.
FAITH. I know it very well; it was not the first time that he has met with me. It was he that came to me when I dwelt securely at home, and that told me he would burn my house over my head, if I stayed there.
CHR. But did you not see the house that stood there on the top of the hill, on the side of which Moses met you?
FAITH. Yes, and the lions too, before I came at it; but for the lions, I think they were asleep; for it was about noon; and because I had so much of the day before me, I passed by the porter, and came down the hill.
CHR. He told me indeed, that he saw you go by, but I wish you had called at the house, for they would have showed you so many rarities, that you would scarce have forgot them to the day of your death. But pray tell me, Did you meet nobody in the Valley of Humility?
FAITH. Yes, I met with one Discontent, who would willingly have persuaded me to go back again with him; his reason was, for that the valley was altogether without honour. He told me, moreover, that there to go was the way to disobey all my friends, as Pride, Arrogancy, Self-conceit, Worldly-glory, with others, who, he knew, as he said, would be very much offended, if I made such a fool of myself as to wade through this valley.
CHR. Well, and how did you answer him?
FAITH. I told him that although all these that he named might claim kindred of me, and that rightly, for indeed they were my relations according to the flesh, yet since I became a pilgrim, they have disowned me, as I also have rejected them; and therefore they were to me now no more than if they had never been of my lineage.
I told him, moreover, that as to this valley he had quite misrepresented the thing; "for before honour is humility; and a haughty spirit before a fall." Therefore, said I, I had rather go through this valley to the honour that was so accounted by the wisest, than choose that which he esteemed most worthy our affections.
CHR. Met you with nothing else in that valley?
FAITH. Yes, I met with Shame; but of all the men that I met with in my pilgrimage, he, I think, bears the wrong name. The others would be said nay, after a little argumentation, and somewhat else; but this bold-faced Shame would never have done.[116]
CHR. Why, what did he say to you?
FAITH. What! why, he objected against religion itself; he said it was a pitiful, low, sneaking business for a man to mind religion; he said that a tender conscience was an unmanly thing; and that for a man to watch over his words and ways, so as to tie up himself from that hectoring liberty, that the brave spirits of the times accustom themselves unto, would make him the ridicule of the times. He objected also, that but few of the mighty, rich, or wise, were ever of my opinion (1 Cor. 1:26; 3:18; Phil. 3:7, 8); nor any of them neither (John 7:48), before they were persuaded to be fools, and to be of a voluntary fondness, to venture the loss of all, for nobody knows what. He moreover objected the base and low estate and condition of those that were chiefly the pilgrims, of the times in which they lived; also their ignorance, and want of understanding in all natural science. Yea, he did hold me to it at that rate also, about a great many more things than here I relate; as, that it was a shame to sit whining and mourning under a sermon, and a shame to come sighing and groaning home; that it was a shame to ask my neighbour forgiveness for petty faults, or to make restitution where I have taken from any. He said also, that religion made a man grow strange to the great, because of a few vices, which he called by finer names; and made him own and respect the base, because of the same religious fraternity. And is not this, said he, a shame?[117]
CHR. And what did you say to him?
FAITH. Say! I could not tell what to say at the first. Yea, he put me so to it, that my blood came up in my face; even this Shame fetched it up, and had almost beat me quite off. But, at last, I began to consider, that "that which is highly esteemed among men, is had in abomination with God" (Luke 16:15). And I thought again, this Shame tells me what men are; but it tells me nothing what God, or the Word of God is. And I thought, moreover, that at the day of doom, we shall not be doomed to death or life, according to the hectoring spirits of the world, but according to the wisdom and law of the Highest. Therefore, thought I, what God says is best, indeed is best, though all the men in the world are against it. Seeing, then, that God prefers His religion; seeing God prefers a tender conscience; seeing they that make themselves fools for the kingdom of Heaven are wisest; and that the poor man that loveth Christ is richer than the greatest man in the world that hates Him; Shame, depart, thou art an enemy to my salvation. Shall I entertain thee against my sovereign Lord? How then shall I look Him in the face at His coming? Should I now be ashamed of His ways and servants, how can I expect the blessing? (Mark 8:38). But, indeed, this Shame was a bold villain; I could scarce shake him out of my company; yea, he would be haunting of me, and continually whispering me in the ear, with some one or other of the infirmities that attend religion; but at last I told him it was but in vain to attempt further in this business; for those things that he disdained, in those did I see most glory; and so at last I got past this importunate one. And when I had shaken him off, then I began to sing-
The trials that those men do meet withal, That are obedient to the heavenly call, Are manifold, and suited to the flesh, And come, and come, and come again afresh; That now, or sometime else, we by them may Be taken, overcome, and cast away. O let the pilgrims, let the pilgrims, then, Be vigilant, and quit themselves like men.
CHR. I am glad, my brother, that thou didst withstand this villain so bravely; for of all, as thou sayest, I think he has the wrong name; for he is so bold as to follow us in the streets, and to attempt to put us to shame before all men; that is, to make us ashamed of that which is good; but if he were not himself audacious, he would never attempt to do as he does. But let us still resist him; for notwithstanding all his bravadoes, he promoteth the fool, and none else. "The wise shall inherit glory," said Solomon, "but shame shall be the promotion of fools" (Prov. 3:35).
FAITH. I think we must cry to Him for help against Shame, who would have us to be valiant for the truth upon the earth.
CHR. You say true; but did you meet nobody else in that valley?
FAITH. No, not I, for I had sunshine all the rest of the way through that, and also through the Valley of the Shadow of Death.[118]
CHR. It was well for you. I am sure it fared far otherwise with me; I had for a long season, as soon almost as I entered into that valley, a dreadful combat with that foul fiend Apollyon; yea, I thought verily he would have killed me, especially when he got me down and crushed me under him, as if he would have crushed me to pieces; for as he threw me, my sword flew out of my hand; nay, he told me he was sure of me; but I cried to God, and He heard me, and delivered me out of all my troubles. Then I entered into the Valley of the Shadow of Death, and had no light for almost half the way through it.[119] I thought I should have been killed there, over and over; but at last day broke, and the sun rose, and I went through that which was behind with far more ease and quiet.
Moreover, I saw in my dream, that as they went on, Faithful, as he chanced to look on one side, saw a man whose name is Talkative,[120] walking at a distance besides them; for in this place, there was room enough for them all to walk. He was a tall man, and something more comely at a distance than at hand. To this man Faithful addressed himself in this manner.
FAITH. Friend, whither away? Are you going to the heavenly country?
TALK. I am going to the same place.
FAITH. That is well; then I hope we may have your good company.
TALK. With a very good will, will I be your companion.
FAITH. Come on, then, and let us go together, and let us spend our time in discoursing of things that are profitable.
TALK. To talk of things that are good, to me is very acceptable, with you, or with any other; and I am glad that I have met with those that incline to so good a work; for, to speak the truth, there are but few that care thus to spend their time (as they are in their travels), but choose much rather to be speaking of things to no profit; and this hath been a trouble to me.
FAITH. That is indeed a thing to be lamented; for what things so worthy of the use of the tongue and mouth of men on earth, as are the things of the God of Heaven?
TALK. I like you wonderful well, for your sayings are full of conviction; and I will add, what thing is so pleasant, and what so profitable, as to talk of the things of God? What things so pleasant (that is, if a man hath any delight in things that are wonderful)? For instance, if a man doth delight to talk of the history or the mystery of things; or if a man doth love to talk of miracles, wonders, or signs, where shall he find things recorded so delightful, and so sweetly penned, as in the Holy Scripture?
FAITH. That is true; but to be profited by such things in our talk should be that which we design.
TALK. That is it that I said; for to talk of such things is most profitable; for by so doing, a man may get knowledge of many things; as of the vanity of earthly things, and the benefit of things above. Thus, in general, but more particularly, by this, a man may learn the necessity of the new birth; the insufficiency of our works; the need of Christ's righteousness, &c. Besides, by this a man may learn, by talk, what it is to repent, to believe, to pray, to suffer, or the like; by this also a man may learn what are the great promises and consolations of the Gospel, to his own comfort. Further, by this a man may learn to refute false opinions, to vindicate the truth, and also to instruct the ignorant.[121]
FAITH. All this is true, and glad am I to hear these things from you.
TALK. Alas! the want of this is the cause why so few understand the need of faith, and the necessity of a work of grace in their soul, in order to eternal life; but ignorantly live in the works of the law, by which a man can by no means obtain the kingdom of Heaven.
FAITH. But, by your leave, heavenly knowledge of these is the gift of God; no man attaineth to them by human industry, or only by the talk of them.
TALK. All this I know very well. For a man can receive nothing, except it be given him from Heaven; all is of grace, not of works. I could give you a hundred scriptures for the confirmation of this.
FAITH. Well, then, said Faithful, what is that one thing that we shall at this time found our discourse upon?
TALK. What you will. I will talk of things heavenly, or things earthly; things moral, or things evangelical; things sacred, or things profane; things past, or things to come; things foreign, or things at home; things more essential, or things circumstantial; provided that all be done to our profit.
FAITH. Now did Faithful begin to wonder; and stepping to Christian (for he walked all this while by himself), he said to him (but softly), What a brave companion have we got! Surely this man will make a very excellent pilgrim.
CHR. At this Christian modestly smiled, and said, This man, with whom you are so taken, will beguile, with that tongue of his, 20 of them that know him not.
FAITH. Do you know him, then?
CHR. Know him! Yes, better than he knows himself.
FAITH. Pray, what is he?
CHR. His name is Talkative; he dwelleth in our town; I wonder that you should be a stranger to him, only I consider that our town is large.
FAITH. Whose son is he? And whereabout does he dwell?
CHR. He is the son of one Say-well; he dwelt in Prating Row; and he is known of all that are acquainted with him, by the name of Talkative in Prating Row; and notwithstanding his fine tongue, he is but a sorry fellow.[122]
FAITH. Well, he seems to be a very pretty man.
CHR. That is, to them who have not thorough acquaintance with him; for he is best abroad; near home, he is ugly enough. Your saying that he is a pretty man, brings to my mind what I have observed in the work of the painter, whose pictures show best at a distance, but, very near, more unpleasing.
FAITH. But I am ready to think you do but jest, because you smiled.
CHR. God forbid that I should jest (although I smiled) in this matter, or that I should accuse any falsely! I will give you a further discovery of him. This man is for any company, and for any talk; as he talketh now with you, so will he talk when he is on the ale-bench; and the more drink he hath in his crown, the more of these things he hath in his mouth; religion hath no place in his heart, or house, or conversation; all he hath, lieth in his tongue, and his religion is to make a noise therewith. FAITH. Say you so! then am I in this man greatly deceived.[123]
CHR. Deceived! you may be sure of it; remember the proverb, "They say, and do not" (Matt. 23:3). But the "kingdom of God is not in word, but in power" (1 Cor. 4:20). He talketh of prayer, of repentance, of faith, and of the new birth; but he knows but only to talk of them. I have been in his family, and have observed him both at home and abroad; and I know what I say of him is the truth. His house is as empty of religion, as the white of an egg is of savour. There is there, neither prayer, nor sign of repentance for sin; yea, the brute in his kind serves God far better than he. He is the very stain, reproach, and shame of religion, to all that know him; it can hardly have a good word in all that end of the town where he dwells, through him (Rom. 2:24, 25). Thus say the common people that know him, A saint abroad, and a devil at home. His poor family finds it so, he is such a churl, such a railer at, and so unreasonable with his servants, that they neither know how to do for, or speak to him. Men that have any dealings with him, say, it is better to deal with a Turk than with him; for fairer dealing they shall have at their hands. This Talkative (if it be possible) will go beyond them, defraud, beguile, and over-reach them. Besides, he brings up his sons to follow his steps; and if he findeth in any of them a foolish timorousness (for so he calls the first appearance of a tender conscience), he calls them fools, and blockheads, and by no means will employ them in much, or speak to their commendations before others. For my part, I am of opinion, that he has, by his wicked life, caused many to stumble and fall; and will be, if God prevent not, the ruin of many more.[124]
FAITH. Well, my brother, I am bound to believe you; not only because you say you know him, but also because, like a Christian, you make your reports of men. For I cannot think that you speak these things of ill-will, but because it is even so as you say.
CHR. Had I known him no more than you, I might perhaps have thought of him as, at the first, you did; yea, had he received this report at their hands only that are enemies to religion, I should have thought it had been a slander-a lot that often falls from bad men's mouths upon good men's names and professions; but all these things, yea, and a great many more as bad, of my own knowledge, I can prove him guilty of. Besides, good men are ashamed of him; they can neither call him brother, nor friend; the very naming of him among them makes them blush, if they know him.
FAITH. Well, I see that saying and doing are two things, and hereafter I shall better observe this distinction.
CHR. They are two things indeed, and are as diverse as are the soul and the body; for as the body without the soul is but a dead carcass, so saying, if it be alone, is but a dead carcass also. The soul of religion is the practical part: "Pure religion and undefiled, before God and the Father, is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world" (James 1:27; see ver. 22-26). This Talkative is not aware of; he thinks that hearing and saying will make a good Christian, and thus he deceiveth his own soul. Hearing is but as the sowing of the seed; talking is not sufficient to prove that fruit is indeed in the heart and life; and let us assure ourselves, that at the day of doom men shall be judged according to their fruits (Matt. 13:25). It will not be said then, Did you believe? but, Were you doers, or talkers only? and accordingly shall they be judged. The end of the world is compared to our harvest; and you know men at harvest regard nothing but fruit. Not that anything can be accepted that is not of faith, but I speak this to show you how insignificant the profession of Talkative will be at that day.
FAITH. This brings to my mind that of Moses, by which he describeth the beast that is clean (Lev. 11; Deut. 14). He is such a one that parteth the hoof and cheweth the cud; not that parteth the hoof only, or that cheweth the cud only. The hare cheweth the cud, but yet is unclean, because be parteth not the hoof. And this truly resembleth Talkative, he cheweth the cud, he seeketh knowledge, he cheweth upon the word; but he divideth not the hoof, he parteth not with the way of sinners; but, as the hare, he retaineth the foot of a dog or bear, and therefore he is unclean.[125]
CHR. You have spoken, for aught I know, the true Gospel sense of those texts. And I will add another thing: Paul calleth some men, yea, and those great talkers too, "sounding brass, and tinkling cymbals," that is, as he expounds them in another place, "things without life, giving sound" (1 Cor. 13:1-3; 14:7). Things without life, that is, without the true faith and grace of the Gospel; and consequently, things that shall never be placed in the kingdom of Heaven among those that are the children of life; though their sound, by their talk, be as if it were the tongue or voice of an angel.
FAITH. Well, I was not so fond of his company at first, but I am as sick of it now. What shall we do to be rid of him?
CHR. Take my advice, and do as I bid you, and you shall find that he will soon be sick of your company too, except God shall touch his heart, and turn it.
FAITH. What would you have me to do?
CHR. Why, go to him, and enter into some serious discourse about the power of religion; and ask him plainly (when he has approved of it, for that he will) whether this thing be set up in his heart, house, or conversation?[126]
FAITH. Then Faithful stepped forward again, and said to Talkative, Come, what cheer? How is it now?
TALK. Thank you, well. I thought we should have had a great deal of talk by this time.
FAITH. Well, if you will, we will fall to it now; and since you left it with me to state the question, let it be this: How doth the saving grace of God discover itself, when it is in the heart of man?
TALK. I perceive then, that our talk must be about the power of things. Well, it is a very good question, and I shall be willing to answer you. And take my answer in brief, thus: First, Where the grace of work of God is in the heart, it causeth there a great outcry against sin. Secondly-
FAITH. Nay, hold, let us consider of one at once. I think you should rather say, It shows itself by inclining the soul to abhor its sin.
TALK. Why, what difference is there between crying out against, and abhorring of sin?
FAITH. O! a great deal. A man may cry out against sin of policy, but he cannot abhor it, but by virtue of a godly antipathy against it. I have heard many cry out against sin in the pulpit, who yet can abide it well enough in the heart, house, and conversation. Joseph's mistress cried out with a loud voice, as if she had been very holy; but she would willingly, notwithstanding that, have committed uncleanness with him (Gen. 39:15). Some cry out against sin, even as the mother cries out against her child in her lap, when she calleth it slut and naughty girl, and then falls to hugging and kissing it.[127]
TALK. You lie at the catch, I perceive.[128]
FAITH. No, not I; I am only for setting things right. But what is the second thing whereby you would prove a discovery of a work of grace in the heart?
TALK. Great knowledge of Gospel mysteries.
FAITH. This sign should have been first; but first or last, it is also false; for knowledge, great knowledge, may be obtained in the mysteries of the Gospel, and yet no work of grace in the soul (1 Cor. 13). Yea, if a man have all knowledge, he may yet be nothing, and so consequently be no child of God. When Christ said, "Do you know all these things?" and the disciples had answered, Yes; He addeth, "Blessed are ye if ye do them." He doth not lay the blessing in the knowing of them, but in the doing of them. For there is a knowledge that is not attended with doing: "He that knoweth his master's will, and doeth it not." A man may know like an angel, and yet be no Christian, therefore your sign of it is not true. Indeed, to know is a thing that pleaseth talkers and boasters; but to do is that which pleaseth God. Not that the heart can be good without knowledge; for without that the heart is naught. There is, therefore, knowledge and knowledge. Knowledge that resteth in the bare speculation of things; and knowledge that is accompanied with the grace of faith and love; which puts a man upon doing even the will of God from the heart: the first of these will serve the talker; but without the other the true Christian is not content. "Give me understanding, and I shall keep Thy law; yea, I shall observe it with my whole heart" (Psa. 119:34).
TALK. You lie at the catch again; this is not for edification.[129]
FAITH. Well, if you please, propound another sign how this work of grace discovereth itself where it is.
TALK. Not I, for I see we shall not agree.
FAITH. Well, if you will not, will you give me leave to do it?
TALK. You may use your liberty.
FAITH. A work of grace in the soul discovereth itself, either to him that hath it, or to standers by.
To him that hath it thus: It gives him conviction of sin, especially of the defilement of his nature and the sin of unbelief (for the sake of which he is sure to be damned, if he findeth not mercy at God's hand, by faith in Jesus Christ) (John 16:8; Rom. 7:24; John 16:9; Mark 16:16). This sight and sense of things worketh in him sorrow and shame for sin; he findeth, moreover, revealed in Him the Saviour of the world, and the absolute necessity of closing with Him for life, at the which he findeth hungerings and thirstings after Him; to which hungerings, &c., the promise is made (Psa. 38:18; Jer. 31:19; Gal. 2:16; Acts 4:12; Matt. 5:6; Rev. 21:60). Now, according to the strength or weakness of his faith in his Saviour, so is his joy and peace, so is his love to holiness, so are his desires to know Him more, and also to serve Him in this world. But though I say it discovereth itself thus unto him, yet it is but seldom that he is able to conclude that this is a work of grace; because his corruptions now, and his abused reason, make his mind to misjudge in this matter; therefore, in him that hath this work, there is required a very sound judgment before he can, with steadiness, conclude that this is a work of grace.
To others, it is thus discovered:
1. By an experimental confession of his faith in Christ (Rom. 10:10; Phil. 1:27; Matt. 5:19).
2. By a life answerable to that confession; to wit, a life of holiness; heart-holiness, family-holiness (if he hath a family), and by conversation-holiness in the world; which, in the general, teacheth him, inwardly, to abhor his sin, and himself for that, in secret; to suppress it in his family, and to promote holiness in the world; not by talk only, as a hypocrite or talkative person may do, but by a practical subjection, in faith and love, to the power of the Word (John 14:15; Psa. 1:23; Job 42:5, 6; Ezek. 20:43). And now, Sir, as to this brief description of the work of grace, and also the discovery of it, if you have aught to object, object; if not, then give me leave to propound to you a second question.
TALK. Nay, my part is not now to object, but to hear; let me, therefore, have your second question.
FAITH. It is this: Do you experience this first part of this description of it? and doth your life and conversation testify the same? or standeth your religion in word or in tongue, and not in deed and truth? Pray, if you incline to answer me in this, say no more than you know the God above will say Amen to; and, also, nothing but what your conscience can justify you in; "for, not he that commendeth himself is approved, but whom the Lord commendeth." Besides, to say, I am thus, and thus, when my conversation, and all my neighbours, tell me I lie, is great wickedness.[130]
TALK. Then Talkative at first began to blush; but, recovering himself, thus he replied: You come now to experience, to conscience, and God; and to appeal to Him for justification of what is spoken. This kind of discourse I did not expect; nor am I disposed to give an answer to such questions, because I count not myself bound thereto, unless you take upon you to be a catechiser, and, though you should so do, yet I may refuse to make you my judge. But, I pray, will you tell me why you ask me such questions?[131]
FAITH. Because I saw you forward to talk, and because I knew not that you had aught else but notion. Besides, to tell you all the truth, I have heard of you, that you are a man whose religion lies in talk, and that your conversation gives this your mouth-profession the lie. They say, you are a spot among Christians; and that religion fareth the worse for your ungodly conversation; that some already have stumbled at your wicked ways, and that more are in danger of being destroyed thereby; your religion, and an ale-house, and covetousness, and uncleanness, and swearing, and lying, and vain company keeping, &c., will stand together. The proverb is true of you which is said of a whore, to wit, that she is a shame to all women; so are you a shame to all professors.[132]
TALK. Since you are ready to take up reports, and to judge so rashly as you do, I cannot but conclude you are some peevish or melancholy man, not fit to be discoursed with; and so adieu.[133]
CHR. Then came up Christian, and said to his brother, I told you how it would happen; your words and his lusts could not agree; he had rather leave your company than reform his life. But he is gone, as I said; let him go, the loss is no man's but his own; he has saved us the trouble of going from him; for he continuing (as I suppose he will do) as he is, he would have been but a blot in our company; besides, the apostle says, "From such withdraw thyself."
FAITH. But I am glad we had this little discourse with him; it may happen that he will think of it again; however, I have dealt plainly with him, and so am clear of his blood, if he perisheth.
CHR. You did well to talk so plainly to him as you did; there is but little of this faithful dealing with men now-a-days, and that makes religion to stink so in the nostrils of many, as it doth; for they are these talkative fools whose religion is only in word, and are debauched and vain in their conversation, that (being so much admitted into the fellowship of the godly) do puzzle the world, blemish Christianity, and grieve the sincere. I wish that all men would deal with such as you have done; then should they either be made more conformable to religion, or the company of saints would be too hot for them. Then did Faithful say,
How Talkative at first lifts up his plumes! How bravely doth he speak! How he presumes To drive down all before him! But so soon As Faithful talks of heart-work, like the moon That's past the full, into the wane he goes. And so will all, but he that HEART-WORK knows.
Thus they went on talking of what they had seen by the way, and so made that way easy which would, otherwise, no doubt, have been tedious to them; for now they went through a wilderness.
Now, when they were got almost quite out of this wilderness, Faithful chanced to cast his eye back, and espied one coming after them, and he knew him. Oh! said Faithful to his brother, Who comes yonder? Then Christian looked, and said, It is my good friend Evangelist. Aye, and my good friend too, said Faithful, for it was he that set me the way to the gate. Now was Evangelist come up unto them, and thus saluted them:
EVAN. Peace be with you, dearly beloved; and peace be to your helpers. CHR. Welcome, welcome, my good Evangelist; the sight of thy countenance brings to my remembrance thy ancient kindness and unwearied labouring for my eternal good.
FAITH. And a thousand times welcome, said good Faithful. Thy company, O sweet Evangelist, how desirable it is to us poor pilgrims![134]
EVAN. Then said Evangelist, How hath it fared with you, my friends, since the time of our last parting? What have you met with, and how have you behaved yourselves?
Then Christian and Faithful told him of all things that had happened to them in the way; and how and with what difficulty, they had arrived to that place.[135]
EVAN. Right glad am I, said Evangelist, not that you have met with trials, but that you have been victors; and for that you have, notwithstanding many weaknesses, continued in the way to this very day.
I say, right glad am I of this thing, and that for mine own sake and yours. I have sowed, and you have reaped; and the day is coming, when both he that sowed and they that reaped shall rejoice together; that is, if you hold out; "for in due season ye shall reap, if ye faint not" (John 4:36; Gal. 6:9). The crown is before you, and it is an incorruptible one; "so run, that you may obtain" it (1 Cor. 9:24-27). Some there be that set out for this crown, and, after they have gone far for it, another comes in, and takes it from them; hold fast, therefore, that you have, let no man take your crown (Rev. 3:11).[136] You are not yet out of the gun-shot of the devil; you have not resisted unto blood, striving against sin; let the kingdom be always before you, and believe steadfastly concerning things that are invisible. Let nothing that is on this side the other world get within you; and, above all, look well to your own hearts, and to the lusts thereof, "for they are deceitful above all things, and desperately wicked"; set your faces like a flint; you have all power in Heaven and earth on your side.
CHR. Then Christian thanked him for his exhortation; but told him, withal, that they would have him speak further to them for their help the rest of the way, and the rather, for that they well knew that he was a prophet, and could tell them of things that might happen unto them, and also how they might resist and overcome them. To which request Faithful also consented. So Evangelist began as followeth:
EVAN. My sons, you have heard in the words of the truth of the Gospel that you must, through many tribulations, enter into the kingdom of Heaven. And again, that in every city bonds and afflictions abide in you; and therefore you cannot expect that you should go long on your pilgrimage without them, in some sort or other. You have found something of the truth of these testimonies upon you already, and more will immediately follow; for now, as you see, you are almost out of this wilderness, and therefore you will soon come into a town that you will by and by see before you; and in that town you will be hardly beset with enemies, who will strain hard but they will kill you; and be you sure that one or both of you must seal the testimony which you hold, with blood; but be you faithful unto death, and the King will give you a crown of life. He that shall die there, although his death will be unnatural, and his pain perhaps great, he will yet have the better of his fellow; not only because he will be arrived at the Celestial City soonest, but because he will escape many miseries that the other will meet with in the rest of his journey. But when you are come to the town, and shall find fulfilled what I have here related, then remember your friend and quit yourselves like men, and commit the keeping of your souls to your God in well-doing, as unto a faithful Creator.[137]
Then I saw in my dream, that when they were got out of the wilderness, they presently saw a town before them, and the name of that town is Vanity; and at the town there is a fair kept, called Vanity Fair: it is kept all the year long; it beareth the name of Vanity Fair, because the town where it is kept is lighter than vanity; and also because all that is there sold, or that cometh thither, is vanity. As is the saying of the wise, "All that cometh is vanity" (Eccl. 1; 2:11, 17; 11:8; Isa. 40:17).
This fair is no new-erected business, but a thing of ancient standing; I will show you the original of it.
Almost 5,000 years agone, there were pilgrims walking to the Celestial City as these two honest persons are: and Beelzebub, Apollyon, and Legion, with their companions, perceiving by the path that the pilgrims made, that their way to the city lay through this town of Vanity, they contrived here to set up a fair; a fair wherein should be sold all sorts of vanity, and that it should last all the year long: therefore at this fair are all such merchandise sold, as houses, lands, trades, places, honours, preferments, titles, countries, kingdoms, lusts, pleasures, and delights of all sorts, as whores, bawds, wives, husbands, children, masters, servants, lives, blood, bodies, souls, silver, gold, pearls, precious stones, and what not.[138] And, moreover, at this fair there is at all times, to be seen juggling, cheats, games, plays, fools, apes, knaves, and rogues, and that of every kind.
Here are to be seen too, and that for nothing, thefts, murders, adulteries, false swearers, and that of a blood-red colour.[139]
And as in other fairs of less moment, there are the several rows and streets, under their proper names, where such and such wares are vended; so here likewise you have the proper places, rows, streets (viz. countries and kingdoms), where the wares of this fair are soonest to be found. Here is the Britain Row, the French Row, the Italian Row, the Spanish Row, the German Row, where several sorts of vanities are to be sold. But, as in other fairs, some one commodity is as the chief of all the fair, so the ware of Rome and her merchandise is greatly promoted in this fair; only our English nation, with some others, have taken a dislike thereat.[140]
Now, as I said, the way to the Celestial City lies just through this town where this lusty fair is kept; and he that will go to the City, and yet not go through this town, must needs "go out of the world" (1 Cor. 5:10). The Prince of princes Himself, when here, went through this town to His own country, and that upon a fair day too; yea, and as I think, it was Beelzebub, the chief lord of this fair, that invited Him to buy of his vanities; yea, would have made Him lord of the fair, would He but have done him reverence as He went through the town (Matt. 4:8; Luke 4:5-7). Yea, because He was such a person of honour, Beelzebub had Him from street to street, and showed Him all the kingdoms of the world in a little time, that he might, if possible, allure the Blessed One to cheapen and buy some of his vanities; but He had no mind to the merchandise, and therefore left the town, without laying out so much as one farthing upon these vanities. This fair, therefore, is an ancient thing, of long standing, and a very great fair. Now these Pilgrims, as I said, must needs go through this fair.[141] Well, so they did; but, behold, even as they entered into the fair, all the people in the fair were moved, and the town itself as it were in a hubbub about them; and that for several reasons; for-
First, The pilgrims were clothed with such kind of raiment as was diverse from the raiment of any that traded in that fair. The people, therefore, of the fair, made a great gazing upon them: some said they were fools, some they were bedlams, and some they are outlandish men[142] (1 Cor. 2:7, 8).
Secondly, And as they wondered at their apparel, so they did likewise at their speech; for few could understand what they said; they naturally spoke the language of Canaan, but they that kept the fair were the men of this world; so that, from one end of the fair to the other, they seemed barbarians each to the other.
Thirdly, But that which did not a little amuse the merchandisers was, that these pilgrims set very light by all their wares; they cared not so much as to look upon them; and if they called upon them to buy, they would put their fingers in their ears, and cry, "Turn away mine eyes from beholding vanity,"[143] and look upwards, signifying that their trade and traffic was in Heaven (Psa. 119:37; Phil. 3:19, 20).
One chanced mockingly, beholding the carriage of the men, to say unto them, What will ye buy? But they, looking gravely upon him, answered, "We buy the truth" (Psa. 23:23).[144] At that there was an occasion taken to despise the men the more: some mocking, some taunting, some speaking reproachfully, and some calling upon others to smite them. At last things came to a hubbub, and great stir in the fair, insomuch that all order was confounded. Now was word presently brought to the great one of the fair, who quickly came down, and deputed some of his most trusty friends to take these men into examination, about whom the fair was almost overturned. So the men were brought to examination; and they that sat upon them, asked them whence they came, whither they went, and what they did there in such an unusual garb? The men told them, that they were pilgrims and strangers in the world, and that they were going to their own country, which was the heavenly Jerusalem (Heb. 9:13-16); and that they had given no occasion to the men of the town, nor yet to the merchandisers, thus to abuse them, and to let them in their journey, except it was, for that, when one asked them what they would buy, they said they would buy the truth. But they that were appointed to examine them did not believe them to be any other than bedlams and mad, or else such as came to put all things into a confusion in the fair. Therefore they took them and beat them, and besmeared them with dirt, and then put them into the cage, that they might be made a spectacle to all the men of the fair. There, therefore, they lay for some time, and were made the objects of any man's sport, or malice, or revenge, the great one of the fair laughing still at all that befell them. But the men being patient, and not rendering railing for railing, but contrariwise, blessing, and giving good words for bad, and kindness for injuries done, some men in the fair that were more observing, and less prejudiced than the rest, began to check and blame the baser sort for their continual abuses done by them to the men; they, therefore, in angry manner, let fly at them again, counting them as bad as the men in the cage, and telling them that they seemed confederates, and should be made partakers of their misfortunes.[145] The other replied, that for aught they could see, the men were quiet, and sober, and intended nobody any harm; and that there were many that traded in their fair, that were more worthy to be put into the cage, yea, and pillory too, than were the men that they had abused. Thus, after divers words had passed on both sides, the men behaving themselves all the while very wisely and soberly before them, they fell to some blows among themselves, and did harm one to another. Then were these two poor men brought before their examiners again, and there charged as being guilty of the late hubbub that had been in the fair. So they beat them pitifully, and hanged irons upon them, and led them in chains up and down the fair, for an example and a terror to others, lest any should speak in their behalf, or join themselves unto them.[146] But Christian and Faithful behaved themselves yet more wisely, and received the ignominy and shame that was cast upon them, with so much meekness and patience, that it won to their side, though but few in comparison of the rest, several of the men in the fair. This put the other party yet into greater rage, insomuch that they concluded the death of these two men. Wherefore they threatened, that the cage nor irons should serve their turn, but that they should die, for the abuse they had done, and for deluding the men of the fair.
Then were they remanded to the cage again, until further order should be taken with them. So they put them in, and made their feet fast in the stocks.
Here, therefore, they called again to mind what they had heard from their faithful friend Evangelist, and were the more confirmed in their way and sufferings, by what he told them would happen to them.[147] They also now comforted each other, that whose lot it was to suffer, even he should have the best of it; therefore each man secretly wished that he might have that preferment: but committing themselves to the all-wise disposal of Him that ruleth all things, with much content they abode in the condition in which they were, until they should be otherwise disposed of.[148]
Then a convenient time being appointed, they brought them forth to their trial, in order to their condemnation. When the time was come, they were brought before their enemies and arraigned. The Judge's name was Lord Hate-good. Their indictment was one and the same in substance, though somewhat varying in form, the contents whereof were this-
"That they were enemies to, and disturbers of their trade; that they had made commotions and divisions in the town, and had won a party to their own most dangerous opinions, in contempt of the law of their prince."[149]
Then Faithful began to answer, that he had only set himself against that which had set itself against Him that is higher than the highest. And, said he, as for disturbance, I make none, being myself a man of peace; the parties that were won to us, were won by beholding our truth and innocence, and they are only turned from the worse to the better. And as to the king you talk of, since be is Beelzebub, the enemy of our Lord, I defy him and all his angels.
Then proclamation was made, that they that had aught to say for their lord the king against the prisoner at the bar, should forthwith appear and give in their evidence. So there came in three witnesses, to wit, Envy, Superstition, and Pickthank. They were then asked if they knew the prisoner at the bar; and what they had to say for their lord the king against him.
Then stood forth Envy, and said to this effect, My Lord, I have known this man a long time, and will attest upon my oath before this honourable bench, that he is-
JUDGE. Hold. Give him his oath. (So they sware him). Then he said-
ENVY. My Lord, this man, notwithstanding his plausible name, is one of the vilest men in our country. He neither regardeth prince nor people, law nor custom; but doth all that he can to possess all men with certain of his disloyal notions,[150] which he in the general calls principles of faith and holiness. And, in particular, I heard him once myself affirm, that Christianity and the customs of our town of Vanity, were diametrically opposite, and could not be reconciled. By which saying, my Lord, he doth at once not only condemn all our laudable doings, but us in the doing of them.
JUDGE. Then did the Judge say to him, Hast thou any more to say?
ENVY. My Lord, I could say much more, only I would not be tedious to the court. Yet, if need be, when the other gentlemen have given in their evidence, rather than anything shall be wanting that will despatch him, I will enlarge my testimony against him. So he was bid stand by.
Then they called Superstition, and bid him look upon the prisoner. They also asked, what he could say for their lord the king against him. Then they sware him; so he began.
SUPER. My Lord, I have no great acquaintance with this man, nor do I desire to have further knowledge of him; however, this I know, that he is a very pestilent fellow, from some discourse that, the other day, I had with him in this town; for then talking with him, I heard him say, that our religion was naught, and such by which a man could by no means please God. Which sayings of his, my Lord, your Lordship very well knows, what necessarily thence will follow, to wit, that we do still worship in vain, are yet in our sins, and finally shall be damned; and this is that which I have to say.[151]
Then was Pickthank sworn, and bid say what he knew, in behalf of their lord the king, against the prisoner at the bar.
PICK. My Lord, and you gentlemen all, This fellow I have known of a long time, and have heard him speak things that ought not to be spoke; for he hath railed on our noble prince Beelzebub, and hath spoken contemptibly of his honourable friends, whose names are the Lord Old Man, the Lord Carnal Delight, the Lord Luxurious, the Lord Desire of Vain Glory, my old Lord Lechery, Sir Having Greedy, with all the rest of our nobility; and he hath said, moreover, That if all men were of his mind, if possible, there is not one of these noblemen should have any longer a being in this town. Besides, he hath not been afraid to rail on you, my Lord, who are now appointed to be his judge, calling you an ungodly villain, with many other such like vilifying terms, with which he hath bespattered most of the gentry of our town.[152]
When this Pickthank had told his tale, the Judge directed his speech to the prisoner at the bar, saying, Thou runagate, heretic, and traitor, hast thou heard what these honest gentlemen have witnessed against thee?
FAITH. May I speak a few words in my own defence?
JUDGE. Sirrah! Sirrah! thou deservest to live no longer, but to be slain immediately upon the place; yet, that all men may see our gentleness towards thee, let us hear what thou, vile runagate, hast to say.
FAITH. 1. I say, then, in answer to what Mr. Envy hath spoken, I never said aught but this, That what rule, or laws, or custom, or people, were flat against the Word of God, are diametrically opposite to Christianity. If I have said amiss in this, convince me of my error, and I am ready here before you to make my recantation.
2. As to the second, to wit, Mr. Superstition, and his charge against me, I said only this, That in the worship of God there is required a Divine faith; but there can be no Divine faith without a Divine revelation of the will of God. Therefore, whatever is thrust into the worship of God that is not agreeable to Divine revelation, cannot be done but by a human faith, which faith will not be profitable to eternal life.
3. As to what Mr. Pickthank hath said, I say (avoiding terms, as that I am said to rail, and the like), that the prince of this town, with all the rabblement, his attendants, by this gentleman named, are more fit for a being in hell, than in this town and country: and so, the Lord have mercy upon me![153]
Then the Judge called to the jury (who all this while stood by, to hear and observe);[154] Gentlemen of the jury, you see this man about whom so great an uproar hath been made in this town. You have also heard what these worthy gentlemen have witnessed against him. Also you have heard his reply and confession. It lieth now in your breasts to hang him, or save his life; but yet I think meet to instruct you into our law.
There was an Act made in the days of Pharaoh the Great, servant to our prince, that lest those of a contrary religion should multiply, and grow too strong for him, their males should be thrown into the river (Exo. 1). There was also an Act made in the days of Nebuchadnezzar the Great, another of his servants, that whosoever would not fall down and worship his golden image, should be thrown into a fiery furnace (Dan. 3). There was also an Act made in the days of Darius, that whoso, for some time, called upon any God but him, should be cast into the lions' den (Dan. 6). Now the substance of these laws this rebel has broken, not only in thought (which is not to be borne) but also in word and deed; which must therefore needs be intolerable.
For that of Pharaoh, his law was made upon a supposition, to prevent mischief, no crime being yet apparent; but here is a crime apparent. For the second and third, you see he disputeth against our religion; and for the treason he hath confessed, he deserveth to die the death.
Then went the jury out, whose names were, Mr. Blind-man, Mr. No-good, Mr. Malice, Mr. Love-lust, Mr. Live-loose, Mr. Heady, Mr. High-mind, Mr. Enmity, Mr. Liar, Mr. Cruelty, Mr. Hate-light, and Mr. Implacable; who every one gave in his private verdict against him among themselves, and afterwards unanimously concluded to bring him in guilty before the Judge. And first, among themselves, Mr. Blind-man, the foreman, said, I see clearly that this man is a heretic.[155] Then said Mr. No-good, Away with such a fellow from the earth. Ay, said Mr. Malice, for I hate the very looks of him. Then said Mr. Love-lust, I could never endure him. Nor I, said Mr. Live-loose, for he would always be condemning my way. Hang him, hang him, said Mr. Heady. A sorry scrub, said Mr. High-mind. My heart riseth against him, said Mr. Enmity. He is a rogue, said Mr. Liar. Hanging is too good for him, said Mr. Cruelty. Let us despatch him out of the way, said Mr. Hate-light. Then said Mr. Implacable, Might I have all the world given me, I could not be reconciled to him; therefore, let us forthwith bring him in guilty of death.[156] And so they did; therefore he was presently condemned, to be had from the place where he was, to the place from whence he came, and there to be put to the most cruel death that could be invented.[157]
They, therefore, brought him out, to do with him according to their law; and, first, they scourged him, then they buffeted him, then they lanced his flesh with knives; after that, they stoned him with stones, then pricked him with their swords; and, last of all, they burned him to ashes at the stake. Thus came Faithful to his end.[158]
Now I saw that there stood behind the multitude, a chariot and a couple of horses, waiting for Faithful, who (so soon as his adversaries had despatched him) was taken up into it, and straightway was carried up through the clouds, with sound of trumpet, the nearest way to the Celestial Gate.[159] But as for Christian, he had some respite, and was remanded back to prison. So he there remained for a space; but He that overrules all things, having the power of their rage in His own hand, so wrought it about, that Christian for that time escaped them, and went his way;[160] and as he went, he sang, saying-
Well, Faithful, thou hast faithfully profest Unto thy Lord; with whom thou shalt be blest, When faithless ones, with all their vain delights, Are crying out under their hellish plights, Sing, Faithful, sing, and let thy name survive; For, though they kill'd thee, thou art yet alive.
Now I saw in my dream, that Christian went not forth alone, for there was one whose name was Hopeful (being made so by the beholding of Christian and Faithful in their words and behaviour, in their sufferings at the Fair), who joined himself unto him, and, entering into a brotherly covenant, told him that he would be his companion. Thus, one died to bear testimony to the truth, and another rises out of his ashes, to be a companion with Christian in his pilgrimage.[161] This Hopeful also told Christian, that there were many more of the men in the Fair, that would take their time and follow after.
So I saw that quickly after they were got out of the Fair, they overtook one that was going before them, whose name was By-ends; so they said to him, What countryman, Sir? and how far go you this way? He told them, that he came from the town of Fair-speech, and he was going to the Celestial City, but told them not his name.
From Fair-speech! said Christian. Is there any good that lives there? (Prov. 26:25).
BY-ENDS. Yes, said By-ends, I hope.
CHR. Pray, Sir, What may I call you? Said Christian.
BY-ENDS. I am a stranger to you, and you to me: if you be going this way, I shall be glad of your company; if not, I must be content.
CHR. This town of Fair-speech, said Christian, I have heard of; and, as I remember, they say it is a wealthy place.
BY-ENDS. Yes, I will assure you that it is; and I have very many rich kindred there.
CHR. Pray, who are your kindred there? if a man may be so bold.
BY-ENDS. Almost the whole town; and in particular, my Lord Turn-about, my Lord Time-server, my Lord Fair-speech (from whose ancestors that town first took its name), also Mr. Smooth-man, Mr. Facing-both-ways, Mr. Any-thing; and the parson of our parish, Mr. Two-tongues, was my mother's own brother, by father's side; and to tell you the truth, I am become a gentleman of good quality, yet my great-grandfather was but a waterman, looking one way and rowing another, and I got most of my estate by the same occupation.
CHR. Are you a married man?
BY-ENDS. Yes, and my wife is a very virtuous woman, the daughter of a virtuous woman; she was my Lady Feigning's daughter, therefore she came of a very honourable family, and is arrived to such a pitch of breeding, that she knows how to carry it to all, even to prince and peasant. It is true we somewhat differ in religion from those of the stricter sort, yet but in two small points; first, we never strive against wind and tide; secondly, we are always most zealous when religion goes in his silver slippers; we love much to walk with him in the street, if the sun shines, and the people applaud him.[162]
Then Christian stepped a little aside to his fellow Hopeful, saying, It runs in my mind that this is one By-ends of Fair-speech; and if it be he, we have as very a knave in our company, as dwelleth in all these parts. Then said Hopeful, Ask him; methinks he should not be ashamed of his name. So Christian came up with him again, and said, Sir, you talk as if you knew something more than all the world doth;[163] and if I take not my mark amiss, I deem I have half a guess of you: Is not your name Mr. By-ends, of Fair-speech?
BY-ENDS. This is not my name, but indeed it is a nickname that is given me by some that cannot abide me; and I must be content to bear it as a reproach, as other good men have borne theirs before me.
CHR. But did you never give an occasion to men to call you by this name?
BY-ENDS. Never, never! The worst that ever I did to give them an occasion to give me this name was, that I had always the luck to jump in my judgment with the present way of the times, whatever it was, and my chance was to get thereby; but if things are thus cast upon me, let me count them a blessing; but let not the malicious load me therefore with reproach.
CHR. I thought, indeed, that you were the man that I heard of; and to tell you what I think, I fear this name belongs to you more properly than you are willing we should think it doth.
BY-ENDS. Well, if you will thus imagine, I cannot help it; you shall find me a fair company-keeper, if you will still admit me your associate.
CHR. If you will go with us, you must go against wind and tide;[164] the which, I perceive, is against your opinion; you must also own religion in his rags, as well as when in his silver slippers; and stand by him, too, when bound in irons, as well as when he walketh the streets with applause.
BY-ENDS. You must not impose, nor lord it over my faith; leave me to my liberty, and let me go with you.
CHR. Not a step further, unless you will do in what I propound, as we.
Then said By-ends, I shall never desert my old principles, since they are harmless and profitable. If I may not go with you, I must do as I did before you overtook me, even go by myself, until some overtake me that will be glad of my company.[165]
Now I saw in my dream, that Christian and Hopeful forsook him, and kept their distance before him; but one of them looking back, saw three men following Mr. By-ends, and behold, as they came up with him, he made them a very low conge; and they also gave him a compliment. The men's names were Mr. Hold-the-world, Mr. Money-love, and Mr. Save-all;[166] men that Mr. By-ends had formerly been acquainted with; for in their minority they were schoolfellows, and were taught by one Mr. Gripeman, a schoolmaster in Love-gain, which is a market town in the county of Coveting, in the north. This schoolmaster taught them the art of getting, either by violence, cozenage, flattery, lying, or by putting on a guise of religion; and these four gentlemen had attained much of the art of their master, so that they could each of them have kept such a school themselves.
Well, when they had, as I said, thus saluted each other, Mr. Money-love said to Mr. By-ends, Who are they upon the road before us? (for Christian and Hopeful were yet within view). BY-ENDS. They are a couple of far countrymen, that, after their mode, are going on pilgrimage.
MONEY-LOVE. Alas! Why did they not stay, that we might have had their good company? for they, and we, and you, Sir, I hope, are all going on a pilgrimage.
BY-ENDS. We are so, indeed; but the men before us are so rigid, and love so much their own notions,[167] and do also so lightly esteem the opinions of others, that let a man be never so godly, yet if he jumps not with them in all things, they thrust him quite out of their company.
SAVE-ALL. That is had, but we read of some that are righteous overmuch;[168] and such men's rigidness prevails with them to judge and condemn all but themselves. But, I pray, what, and how many, were the things wherein you differed?[169]
BY-ENDS. Why, they, after their headstrong manner, conclude that it is duty to rush on their journey all weathers; and I am for waiting for wind and tide. They are for hazarding all for God at a clap; and I am for taking all advantages to secure my life and estate. They are for holding their notions, though all other men are against them; but I am for religion in what, and so far as the times, and my safety, will bear it. They are for religion when in rags and contempt; but I am for him when he walks in his golden slippers, in the sunshine, and with applause.[170]
MR. HOLD-THE-WORLD. Aye, and hold you there still, good Mr. By-ends; for, for my part, I can count him but a fool, that, having the liberty to keep what he has, shall be so unwise as to lose it. Let us be wise as serpents; it is best to make hay when the sun shines; you see how the bee lieth still all winter, and bestirs her only when she can have profit with pleasure. God sends sometimes rain, and sometimes sunshine; if they be such fools to go through the first, yet let us be content to take fair weather along with us. For my part, I like that religion best, that will stand with the security of God's good blessings unto us; for who can imagine, that is ruled by his reason, since God has bestowed upon us the good things of this life, but that He would have us keep them for His sake? Abraham and Solomon grew rich in religion. And Job says, that a good man shall lay up gold as dust. But he must not be such as the men before us, if they be as you have described them.
MR. SAVE-ALL. I think that we are all agreed in this matter, and therefore there needs no more words about it.[171]
MR. MONEY-LOVE. No, there needs no more words about this matter indeed; for he that believes neither Scripture nor reason (and you see we have both on our side), neither knows his own liberty, nor seeks his own safety.[172]
MR. BY-ENDS. My brethren, we are, as you see, going all on pilgrimage; and for our better diversion from things that are bad, give me leave to propound unto you this question: Suppose a man, a minister, or a tradesman, &c., should have an advantage lie before him, to get the good blessings of this life, yet so as that he can by no means come by them except, in appearance at least, he becomes extraordinary zealous in some points of religion that he meddled not with before; may he not use this means to attain his end, and yet be a right honest man?
MR. MONEY-LOVE. I see the bottom of your question; and, with these gentlemen's good leave, I will endeavour to shape you an answer. And first to speak to your question as it concerns a minister himself: Suppose a minister, a worthy man, possessed but of a very small benefice, and has in his eye a greater, more fat, and plump by far; he has also now an opportunity of getting of it, yet so as by being more studious, by preaching more frequently, and zealously, and, because the temper of the people requires it, by altering of some of his principles; for my part, I see no reason but a man may do this (provided he has a call), aye, and more a great deal besides, and yet be an honest man. For why-
1. His desire of a greater benefice is lawful (this cannot be contradicted), since it is set before him by Providence; so then, he may get it, if he can, making no question for conscience sake.
2. Besides, his desire after that benefice makes him more studious, a more zealous preacher, &c., and so makes him a better man; yea, makes him better improve his parts, which is according to the mind of God.
3. Now, as for his complying with the temper of his people, by dissenting, to serve them, some of his principles, this argueth-(l). That he is of a self-denying temper. (2). Of a sweet and winning deportment. And so (3). More fit for the ministerial function.
4. I conclude then, that a minister that changes a small for a great, should not, for so doing, be judged as covetous; but rather, since he is improved in his parts and industry thereby, be counted as one that pursues his call, and the opportunity put into his hand to do good.[173]
And now to the second part of the question, which concerns the tradesman you mentioned. Suppose such an one to have but a poor employ in the world, but by becoming religious, he may mend his market, perhaps get a rich wife, or more, and far better customers to his shop; for my part, I see no reason but that this may be lawfully done. For why-
1. To become religious is a virtue, by what means soever a man becomes so.
2. Nor is it unlawful to get a rich wife, or more custom to my shop.
3. Besides, the man that gets these by becoming religious, gets that which is good, of them that are good, by becoming good himself; so then here is a good wife, and good customers, and good gain, and all these by becoming religious, which is good; therefore, to become religious to get all these, is a good and profitable design.[174]
This answer, thus made by this Mr. Money-love to Mr. By-end's question, was highly applauded by them all; wherefore they concluded, upon the whole, that it was most wholesome and advantageous. And because, as they thought, no man was able to contradict it, and because Christian and Hopeful were yet within call, they jointly agreed to assault them with the question as soon as they overtook them; and the rather because they had opposed Mr. By-ends before. So they called after them, and they stopped, and stood still till they came up to them; but they concluded, as they went, that not Mr. By-ends, but old Mr. Hold-the-world, should propound the question to them, because, as they supposed, their answer to him would be without the remainder of that heat that was kindled betwixt Mr. By-ends and them, at their parting a little before.
So they came up to each other, and after a short salutation, Mr. Hold-the-world propounded the question to Christian and his fellow, and bid them to answer it if they could.
CHR. then said Christian, Even a babe in religion may answer 10,000 such questions. For if it be unlawful to follow Christ for loaves (as it is in the sixth of John), how much more abominable is it to make of him and religion a stalking-horse, to get and enjoy the world![175] Nor do we find any other than heathens, hypocrites, devils, and witches, that are of this opinion.[176]
1. Heathens; for when Hamor and Shechem had a mind to the daughter and cattle of Jacob, and saw that there was no ways for them to come at them, but by becoming circumcised; they say to their companions, if every male of us be circumcised, as they are circumcised, shall not their cattle, and their substance, and every beast of theirs, be ours? Their daughter and their cattle were that which they sought to obtain, and their religion the stalking-horse they made use of to come at them. Read the whole story (Gen. 34:20-23).
2. The hypocritical Pharisees were also of this religion; long prayers were their pretence; but to get widows' houses was their intent; and greater damnation was from God their judgment (Luke 20:46, 47).
3. Judas the devil was also of this religion; he was religious for the bag, that he might be possessed of what was therein; but he was lost, cast away, and the very son of perdition.
4. Simon the witch was of this religion too; for he would have had the Holy Ghost, that he might have got money therewith; and his sentence from Peter's mouth was according (Acts 8:19-20).
5. Neither will it out of my mind, but that that man that takes up religion for the world, will throw away religion for the world; for so surely as Judas designed the world in becoming religious, so surely did he also sell religion and his Master for the same. To answer the question therefore affirmatively, as I perceive you have done; and to accept of, as authentic, such answer, is both heathenish, hypocritical, and devilish; and your reward will be according to your works.[177] Then they stood staring one upon another, but had not wherewith to answer Christian. Hopeful also approved of the soundness of Christian's answer; so there was a great silence among them. Mr. By-ends and his company also staggered and kept behind, that Christian and Hopeful might outgo them. Then said Christian to his fellow, If these men cannot stand before the sentence of men, what will they do with the sentence of God? And if they are mute when dealt with by vessels of clay, what will they do when they shall be rebuked by the flames of a devouring fire?[178]
Then Christian and Hopeful outwent them again, and went till they came at a delicate plain, called Ease, where they went with much content; but that plain was but narrow, so they were quickly got over it. Now at the further side of that plain, was a little Hill called Lucre, and in that hill a silver mine, which some of them that had formerly gone that way, because of the rarity of it, had turned aside to see; but going too near the brink of the pit, the ground being deceitful under them, broke, and they were slain; some also had been maimed there, and could not, to their dying day, be their own men again.
Then I saw in my dream, that a little off the road, over against the silver mine, stood Demas (gentleman-like) to call to passengers to come and see; who said to Christian and his fellow, Ho! turn aside hither, and I will show you a thing.[179]
CHR. What thing so deserving as to turn us out of the way to see it?
DEMAS. Here is a silver mine, and some digging in it for treasure. If you will come, with a little pains you may richly provide for yourselves.
HOPE. Then said Hopeful, Let us go see.[180]
CHR. Not I, said Christian, I have heard of this place before now; and how many have there been slain; and besides that, treasure is a snare to those that seek it; for it hindereth them in their pilgrimage. Then Christian called to Demas, saying, Is not the place dangerous? Hath it not hindered many in their pilgrimage? (Hosea 14:8).
DEMAS. Not very dangerous, except to those that are careless (but withal, he blushed as he spake).
CHR. Then said Christian to Hopeful, Let us not stir a step, but still keep on our way.
HOPE. I will warrant you, when By-ends comes up, if he hath the same invitation as we, he will turn in thither to see.
CHR. No doubt thereof, for his principles lead him that way, and a hundred to one but he dies there.
DEMAS. Then Demas called again, saying, But will you not come over and see?
CHR. Then Christian roundly answered, saying, Demas, thou art an enemy to the right ways of the Lord of this way, and hast been already condemned for thine own turning aside, by one of his Majesty's judges (2 Tim. 4:10); and why seekest thou to bring us into the like condemnation? Besides, if we at all turn aside, our Lord the King will certainly hear thereof, and will there put us to shame, where we would stand with boldness before Him. Demas cried again, That he also was one of their fraternity; and that if they would tarry a little, he also himself would walk with them.
CHR. Then said Christian, What is thy name? Is it not the same by the which I have called thee?
DEMAS. Yes, my name is Demas; I am the son of Abraham.
CHR. I know you; Gehazi was your great-grandfather, and Judas your father; and you have trod in their steps (2 Kings 5:20; Matt. 26:14, 15; 27:1-5). It is but a devilish prank that thou usest; thy father was hanged for a traitor, and thou deservest no better reward. Assure thyself, that when we come to the King, we will do Him word of this thy behaviour. Thus they went their way.
By this time By-ends and his companions were come again within sight, and they, at the first beck, went over to Demas. Now, whether they fell into the pit by looking over the brink thereof, or whether they went down to dig, or whether they were smothered in the bottom by the damps that commonly arise, of these things I am not certain; but this I observed, that they never were seen again in the way.[181] Then sang Christian-
By-ends and silver Demas both agree; One calls, the other runs, that he may be A sharer in his lucre; so these do Take up in this world, and no further go.
Now I saw that, just on the other side of this plain, the Pilgrims came to a place where stood an old monument, hard by the highway strange side; at the sight of which they were both concerned, because of the strangeness of the form thereof; for it seemed to them as if it had been a woman transformed into the shape of a pillar; here therefore they stood looking, and looking upon it, but could not for a time tell what they should make thereof. At last Hopeful espied written above the head thereof, a writing in an unusual hand; but he being no scholar, called to Christian (for he was learned) to see if he could pick out the meaning; so he came, and after a little laying of letters together, he found the same to be this, "Remember Lot's wife." So he read it to his fellow; after which they both concluded that that was the pillar of salt into which Lot's wife was turned, for her looking back with a covetous heart, when she was going from Sodom for safety[182] (Gen. 19:260); which sudden and amazing sight gave them occasion of this discourse.
CHR. Ah, my brother! this is a seasonable sight; it came opportunely to us after the invitation which Demas gave us to come over to view the Hill Lucre; and had we gone over, as he desired us, and as thou wast inclining to do, my brother, we had, for aught I know, been made ourselves like this woman, a spectacle for those that shall come after to behold.
HOPE. I am sorry that I was so foolish, and am made to wonder that I am not now as Lot's wife; for wherein was the difference betwixt her sin and mine? She only looked back; and I had a desire to go see. Let grace be adored, and let me be ashamed, that ever such a thing should be in mine heart.
CHR. Let us take notice of what we see here, for our help for time to come. This woman escaped one judgment, for she fell not by the destruction of Sodom; yet she was destroyed by another, as we see she is turned into a pillar of salt.
HOPE. True, and she may be to us both caution and example; caution, that we should shun her sin; or a sign of what judgment will overtake such as shall not be prevented by this caution; so Korah, Dathan, and Abiram, with the 250 men that perished in their sin, did also become a sign or example to others to beware (Num. 26:9, 10). But above all, I muse at one thing, to wit, how Demas and his fellows can stand so confidently yonder to look for that treasure, which this woman, but for looking behind her, after (for we read not that she stepped one foot out of the way) was turned into a pillar of salt; especially since the judgment which overtook her did make her an example, within sight of where they are; for they cannot choose but see her, did they but lift up their eyes.
CHR. It is a thing to be wondered at, and it argueth that their hearts are grown desperate in the case; and I cannot tell who to compare them to so fitly, as to them that pick pockets in the presence of the judge, or that will out purses under the gallows.[183] It is said of the men of Sodom, that they were sinners exceedingly, because they were sinners before the Lord, that is, in His eyesight, and notwithstanding the kindnesses that He had showed them (Gen. 13:13), for the land of Sodom was now like the garden of Eden heretofore (Gen. 13:10). This, therefore, provoked Him the more to jealousy, and made their plague as hot as the fire of the Lord out of Heaven could make it. And it is most rationally to be concluded, that such, even such as these are, that shall sin in the sight, yea, and that too in despite of such examples that are set continually before them, to caution them to the contrary, must be partakers of severest judgments.
HOPE. Doubtless thou hast said the truth; but what a mercy is it, that neither thou, but especially I, am not made myself this example! This ministereth occasion to us to thank God, to fear before Him, and always to remember Lot's wife.[184]
I saw, then, that they went on their way to a pleasant river; which David the king called "the river of God," but John "the river of the water of life"[185] (Psa. 65:9; Rev. 22; Ezek. 47). Now their way lay just upon the bank of the river; here, therefore, Christian and his companion walked with great delight; they drank also of the water of the river, which was pleasant, and enlivening to their weary spirits:[186] besides, on the banks of this river, on either side, were green trees, that bore all manner of fruit; and the leaves of the trees were good for medicine; with the fruit of these trees they were also much delighted; and the leaves they eat to prevent surfeits, and other diseases that are incident to those that heat their blood by travels. On either side of the river was also a meadow, curiously beautified with lilies, and it was green all the year long. In this meadow they lay down, and slept; for here they might lie down safely. When they awoke, they gathered again of the fruit of the trees, and drank again of the water of the river, and then lay down again to sleep (Psa. 23:2; Isa. 14:30). Thus they did several days and nights.[187] Then they sang-
Behold ye how these crystal streams do glide, To comfort pilgrims by the highway side; The meadows green, besides their fragrant smell, Yield dainties for them: and he that can tell What pleasant fruit, yea, leaves, these trees do yield, Will soon sell all, that he may buy this field.
So when they were disposed to go on (for they were not, as yet, at their journey's end), they ate and drank, and departed.[188]
Now, I beheld in my dream, that they had not journeyed far, but the river and the way for a time parted; at which they were not a little sorry; yet they durst not go out of the way. Now the way from the river was rough, and their feet tender, by reason of their travels; "so the souls of the pilgrims were much discouraged because of the way" (Num. 21:4). Wherefore, still as they went on, they wished for better way.[189] Now, a little before them, there was on the left hand of the road a meadow, and a stile to go over into it; and that meadow is called By-path Meadow. Then said Christian to his fellow, If this meadow lieth along by our way-side, let us go over into it.[190] Then he went to the stile to see, and behold, a path lay along by the way, on the other side of the fence. It is according to my wish, said Christian. Here is the easiest going; come, good Hopeful, and let us go over.
HOPE. But how if this path should lead us out of the way?[191]
CHR. That is not like, said the other. Look, doth it not go along by the way-side? So Hopeful, being persuaded by his fellow, went after him over the stile. When they were gone over, and were got into the path, they found it very easy for their feet; and withal, they, looking before them, espied a man walking as they did (and his name was Vain-confidence); so they called after him, and asked him whither that way led. He said, to the Celestial Gate.[192] Look, said Christian, did not I tell you so? By this you may see we are right. So they followed, and he went before them. But, behold, the night came on, and it grew very dark; so that they that were behind, lost the sight of him that went before.
He, therefore, that went before[193] (Vain-confidence by name), not seeing the way before him, fell into a deep pit (Isa. 9:16), which was on purpose there made, by the Prince of those grounds, to catch vain-glorious fools withal, and was dashed in pieces with his fall.[194]
Now Christian and his fellow heard him fall. So they called to know the matter, but there was none to answer; only they heard a groaning. Then said Hopeful, Where are we now? Then was his fellow silent, as mistrusting that he had led him out of the way; and now it began to rain, and thunder, and lighten[195] in a very dreadful manner; and the water rose amain.[196]
Then Hopeful groaned in himself, saying, O that I had kept on my way!
CHR. Who could have thought that this path should have led us out of the way?
HOPE. I was afraid on it at the very first, and therefore gave you that gentle caution. I would have spoke plainer, but that you are older than I.[197]
CHR. Good brother, be not offended; I am sorry I have brought thee out of the way, and that I have put thee into such imminent danger; pray, my brother, forgive me; I did not do it of an evil intent.[198]
HOPE. Be comforted, my brother, for I forgive thee; and believe too that this shall be for our good.
CHR. I am glad I have with me a merciful brother; but we must not stand thus: let us try to go back again.
HOPE. But, good brother, let me go before.
CHR. No, if you please, let me go first, that if there be any danger, I may be first therein, because by my means we are both gone out of the way.
HOPE. No, said Hopeful, you shall not go first; for your mind being troubled may lead you out of the way again. Then, for their encouragement, they heard the voice of one saying, "Set thine heart toward the highway, even the way which thou wentest; turn again" (Jer. 31:21). But by this time the waters were greatly risen, by reason of which the way of going back was very dangerous. (Then I thought that it is easier going out of the way when we are in, than going in when we are out). Yet they adventured to go back, but it was so dark, and the flood was so high, that in their going back they had like to have been drowned nine or 10 times.[199]
Neither could they, with all the skill they had, get again to the stile that night. Wherefore, at last, lighting under a little shelter, they sat down there until the day-break; but, being weary, they fell asleep. Now there was, not far from the place where they lay, a castle, called Doubting Castle, the owner whereof was Giant Despair;[200] and it was in his grounds they now were sleeping: wherefore he, getting up in the morning early, and walking up and down in his fields, caught Christian and Hopeful asleep in his grounds. Then, with a grim and surly voice, he bid them awake; and asked them whence they were, and what they did in his grounds. They told him they were pilgrims, and that they had lost their way. Then said the Giant, You have this night trespassed on me, by trampling in, and lying on my grounds, and therefore you must go along with me. So they were forced to go, because he was stronger than they.[201] They also had but little to say, for they knew themselves in a fault. The Giant therefore drove them before him, and put them into his castle, into a very dark dungeon, nasty and stinking to the spirits of these two men (Psa. 88:18). Here then they lay from Wednesday morning till Saturday night, without one bit of bread, or drop of drink, or light, or any to ask how they did; they were therefore here in evil case, and were far from friends and acquaintance. Now in this place Christian had double sorrow,[202] because it was through his unadvised counsel that they were brought into this distress.[203]
Now, Giant Despair had a wife, and her name was Diffidence.[204] So, when he was gone to bed, he told his wife what he had done; to wit, that he had taken a couple of prisoners, and cast them into his dungeon, for trespassing on his grounds. Then he asked her also what he had best to do further to them. So she asked him what they were, whence they came, and whither they were bound; and he told her. Then she counselled him, that when he arose in the morning he should beat them without any mercy. So, when he arose, he getteth him a grievous crab-tree cudgel, and goes down into the dungeon to them, and there first falls to rating of them as if they were dogs, although they never gave him a word of distaste. Then he falls upon them, and beats them fearfully, in such sort, that they were not able to help themselves, or to turn them upon the floor. This done, he withdraws and leaves them, there to condole their misery, and to mourn under their distress. So all that day they spent the time in nothing but sighs and bitter lamentations. The next night, she, talking with her husband about them further, and understanding that they were yet alive, did advise him to counsel them to make away themselves. So when morning was come, he goes to them in a surly manner as before, and perceiving them to be very sore with the stripes that he had given them the day before, he told them, that since they were never like to come out of that place, their only way would be forthwith to make an end of themselves, either with knife, halter, or poison, for why, said he, should you choose life, seeing it is attended with so much bitterness?[205] But they desired him to let them go. With that he looked ugly upon them, and, rushing to them, had doubtless made an end of them himself, but that he fell into one of his fits (for he sometimes, in sunshiny weather, fell into fits),[206] and lost for a time the use of his hand; wherefore he withdrew, and left them as before, to consider what to do. Then did the prisoners consult between themselves, whether it was best to take his counsel or no; and thus they began to discourse:
CHR. Brother, said Christian, what shall we do? The life that we now live is miserable. For my part, I know not whether is best, to live thus, or to die out of hand. "My soul chooseth strangling rather than life," and the grave is more easy for me than this dungeon (Job 7:15). Shall we be ruled by the Giant?[207]
HOPE. Indeed, our present condition is dreadful, and death would be far more welcome to me than thus for ever to abide; but yet, let us consider, the Lord of the country to which we are going hath said, Thou shalt do no murder: no, not to another man's person; much more, then, are we forbidden to take his counsel to kill ourselves. Besides, he that kills another, can but commit murder upon his body; but for one to kill himself, is to kill body and soul at once. And, moreover, my brother, thou talkest of ease in the grave; but hast thou forgotten the hell, whither for certain the murderers go? For "no murderer hath eternal life," &c.[208] And let us consider, again, that all the law is not in the hand of Giant Despair. Others, so far as I can understand, have been taken by him, as well as we; and yet have escaped out of his hand. Who knows, but that God that made the world may cause that Giant Despair may die? or that, at some time or other, he may forget to lock us in? or that he may, in a short time, have another of his fits before us, and may lose the use of his limbs? and if ever that should come to pass again, for my part, I am resolved to pluck up the heart of a man, and to try my utmost to get from under his hand. I was a fool that I did not try to do it before; but, however, my brother, let us be patient, and endure a while. The time may come that may give us a happy release; but let us not be our own murderers. With these words, Hopeful at present did moderate the mind of his brother; so they continued together (in the dark) that day, in their sad and doleful condition.[209]
Well, towards evening, the Giant goes down into the dungeon again, to see if his prisoners had taken his counsel; but when he came there, he found them alive; and truly, alive was all; for now, what for want of bread and water, and by reason of the wounds they received when he beat them, they could do little but breathe. But, I say, he found them alive; at which he fell into a grievous rage, and told them, that seeing they had disobeyed his counsel, it should be worse with them than if they had never been born.
At this they trembled greatly,[210] and I think that Christian fell into a swoon;[211] but, coming a little to himself again, they renewed their discourse about the Giant's counsel, and whether yet they had best to take it or no. Now Christian again seemed to be for doing it,[212] but Hopeful made his second reply as followeth-
HOPE. My brother, said he, rememberest thou not how valiant thou hast been heretofore? Apollyon could not crush thee, nor could all that thou didst hear, or see, or feel, in the Valley of the Shadow of Death. What hardship, terror, and amazement hast thou already gone through! And art thou now nothing but fear! Thou seest that I am in the dungeon with thee, a far weaker man by nature than thou art; also, this Giant has wounded me as well as thee, and hath also cut off the bread and water from my mouth; and with thee I mourn without the light. But let us exercise a little more patience; remember how thou playedst the man at Vanity Fair, and wast neither afraid of the chain, nor cage, nor yet of bloody death. Wherefore let us (at least to avoid the shame, that becomes not a Christian to be found in) bear up with patience as well as we can.[213]
Now, night being come again, and the Giant and his wife being in bed, she asked him concerning the prisoners, and if they had taken his counsel. To which he replied, They are sturdy rogues, they choose rather to bear all hardship, than to make away themselves. Then said she, Take them into the castle-yard tomorrow, and show them the bones and skulls of those that thou hast already despatched, and make them believe, ere a week comes to an end, thou also wilt tear them in pieces, as thou hast done their fellows before them.[214]
So when the morning was come, the Giant goes to them again, and takes them into the castle-yard, and shows them, as his wife had bidden him. These, said he, were pilgrims as you are, once, and they trespassed in my grounds, as you have done; and when I thought fit, I tore them in pieces, and so, within 10 days, I will do you. Go, get you down to your den again; and with that, he beat them all the way thither. They lay, therefore, all day on Saturday in a lamentable case, as before.[215] Now, when night was come, and when Mrs. Diffidence and her husband, the Giant, were got to bed, they began to renew their discourse of their prisoners; and withal the old Giant wondered, that he could neither by his blows nor his counsel bring them to an end. And with that his wife replied, I fear, Said she, that they live in hope that some will come to relieve them, or that they have picklocks about them, by the means of which they hope to escape. And sayest thou so, my dear? said the Giant; I will, therefore, search them in the morning.
Well, on Saturday, about midnight, they began to pray, and continued in prayer till almost break of day.[216]
Now, a little before it was day, good Christian, as one half-amazed, brake out in this passionate speech: What a fool, quoth he, am I, thus to lie in a stinking dungeon, when I may as well walk at liberty! I have a key in my bosom, called Promise, that will, I am persuaded, open any lock in Doubting Castle. Then said Hopeful, That is good news, good brother; pluck it out of thy bosom, and try.[217]
Then Christian pulled it out of his bosom, and began to try at the dungeon door, whose bolt (as he turned the key) gave back, and the door flew open with ease, and Christian and Hopeful both came out. Then he went to the outward door that leads into the castle-yard, and, with his key, opened that door also. After, he went to the iron gate, for that must be opened too; but that lock went damnable hard,[218] yet the key did open it. Then they thrust open the gate to make their escape with speed, but that gate, as it opened, made such a creaking, that it waked Giant Despair, who, hastily rising to pursue his prisoners, felt his limbs to fail, for his fits took him again, so that he could by no means go after them.[219] Then they went on, and came to the King's highway, and so were safe, because they were out of his jurisdiction.[220]
Now, when they were gone over the stile, they began to contrive with themselves what they should do at that stile, to prevent those that should come after, from falling into the hands of Giant Despair.[221] So they consented to erect there a pillar, and to engrave upon the side thereof this sentence-"Over this stile is the way to Doubting Castle, which is kept by Giant Despair, who despiseth the King of the Celestial Country, and seeks to destroy His holy pilgrims." Many, therefore, that followed after, read what was written, and escaped the danger. This done, they sang as follows-
Out of the way we went, and then we found What 'twas to tread upon forbidden ground; And let them that come after have a care, Lest heedlessness makes them, as we, to fare. Lest they for trespassing his prisoners are, Whose castle's Doubting, and whose name's Despair.
They went then till they came to the Delectable Mountains, which mountains belong to the Lord of that hill of which we have spoken before; so they went up to the mountains, to behold the gardens and orchards, the vineyards and fountains of water; where also they drank and washed themselves, and did freely eat of the vineyards.[222] Now there were on the tops of these mountains, shepherds feeding their flocks, and they stood by the highway side. The Pilgrims therefore went to them, and leaning upon their staves (as is common with weary pilgrims, when they stand to talk with any by the way), they asked, Whose Delectable Mountains are these? And whose be the sheep that feed upon them?
SHEP. These mountains are Immanuel's Land, and they are within sight of His city; and the sheep also are His, and He laid down His life for them (John 10:11).
CHR. Is this the way to the Celestial City?
SHEP. You are just in your way.
CHR. How far is it thither? SHEP. Too far for any but those that shall get thither indeed.
CHR. Is the way safe or dangerous?
SHEP. Safe for those for whom it is to be safe; but the transgressors shall fall therein[223] (Hosea 14:9).
CHR. Is there, in this place, any relief for pilgrims that are weary and faint in the way?
SHEP. The Lord of these mountains hath given us a charge not to be "forgetful to entertain strangers" (Heb. 13:2); therefore the good of the place is before you.
I saw also in my dream, that when the Shepherds perceived that they were wayfaring men, they also put questions to them, to which they made answer as in other places; as, Whence came you? And, How got you into the way? And, By what means have you so persevered therein? For but few of them that begin to come hither, do show their face on these mountains. But when the Shepherds heard their answers, being pleased therewith, they looked very lovingly upon them, and said, Welcome to the Delectable Mountains.[224]
The Shepherds, I say, whose names were Knowledge, Experience, Watchful, and Sincere, took them by the hand, and had them to their tents, and made them partake of that which was ready at present.[225] They said, moreover, We would that ye should stay here a while, to be acquainted with us; and yet more to solace yourselves with the good of these Delectable Mountains. They then told them that they were content to stay; so they went to their rest that night, because it was very late.
Then I saw in my dream, that in the morning the Shepherds called up Christian and Hopeful to walk with them upon the mountains: so they went forth with them, and walked a while, having a pleasant prospect on every side. Then said the Shepherds one to another, Shall we show these Pilgrims some wonders? So when they had concluded to do it, they had them first to the top of a hill Error, which was very steep on the furthest side, and bid them look down to the bottom. So Christian and Hopeful looked down, and saw at the bottom several men dashed all to pieces by a fall that they had from the top. Then said Christian, What meaneth this? The Shepherds answered, Have you not heard of them that were made to err, by hearkening to Hymeneus and Philetus, as concerning the faith of the resurrection of the body? (2 Tim. 2:17, 18). They answered, Yes. Then said the Shepherds, Those that you see lie dashed in pieces at the bottom of this mountain are they; and they have continued to this day unburied, as you see, for an example to others to take heed how they clamber too high, or how they come too near the brink of this mountain.[226]
Then I saw that they had them to the top of another mountain, and the name of that is Caution, and bid them look afar off;[227] which, when they did, they perceived, as they thought, several men walking up and down among the tombs that were there; and they perceived that the men were blind, because they stumbled sometimes upon the tombs, and because they could not get out from among them.[228] Then said Christian, What means this?
The Shepherds then answered, Did you not see a little below these mountains a stile that led into a meadow, on the left hand of this way? They answered, Yes. Then said the Shepherds, From that stile there goes a path that leads directly to Doubting Castle, which is kept by Giant Despair, and these, pointing to them among the tombs, came once on pilgrimage as you do now, even till they came to that same stile; and because the right way was rough in that place, they chose to go out of it into that meadow, and there were taken by Giant Despair, and cast into Doubting Castle: where, after they had been a while kept in the dungeon, he at last did put out their eyes, and led them among those tombs, where he has left them to wander to this very day, that the saying of the wise man might be fulfilled, "He that wandereth out of the way of understanding, shall remain in the congregation of the dead" (Prov. 21:16).[229] Then Christian and Hopeful looked upon one another, with tears gushing out, but yet said nothing to the Shepherds.[230]
Then I saw in my dream, that the Shepherds had them to another place, in a bottom, where was a door in the side of a hill, and they opened the door, and bid them look in. They looked in, therefore, and saw that within it was very dark and smoky; they also thought that they heard there a rumbling noise as of fire, and a cry of some tormented, and that they smelt the scent of brimstone. Then said Christian, What means this? The Shepherds told them, This is a byway to hell, a way that hypocrites go in at; namely, such as sell their birthright, with Esau; such as sell their master, with Judas; such as blaspheme the Gospel, with Alexander; and that lie and dissemble, with Ananias and Sapphira his wife.[231] Then said Hopeful to the Shepherds, I perceive that these had on them, even every one, a show of pilgrimage, as we have now; had they not?
SHEP. Yes, and held it a long time too.
HOPE. How far might they go on in pilgrimage in their day, since they notwithstanding were thus miserably cast away?
SHEP. Some further, and some not so far, as these mountains.[232]
Then said the Pilgrims one to another, We had need to cry to the Strong for strength.
SHEP. Aye, and you will have need to use it, when you have it, too.
By this time the Pilgrims had a desire to go forward, and the Shepherds a desire they should; so they walked together towards the end of the mountains. Then said the Shepherds one to another, Let us here show to the Pilgrims the gates of the Celestial City, if they have skill to look through our perspective glass.[233] The Pilgrims then loving accepted the motion; so they had them to the top of a high hill, called Clear, and gave them their glass to look.
Then they essayed to look, but the remembrance of that last thing that the Shepherds had showed them, made their hands shake; by means of which impediment, they could not look steadily through the glass; yet they thought they saw something like the gate, and also some of the glory of the place.[234] Then they went away, and sang this song-
Thus, by the Shepherds, secrets are reveal'd, Which from all other men are kept conceal'd Come to the Shepherds, then, if you would see Things deep, things hid, and that mysterious be.[235]
When they were about to depart, one of the Shepherds gave them a note of the way. Another of them bid them beware of the Flatterer. The third bid them take heed that they sleep not upon the Enchanted Ground. And the fourth bid them God speed. So I awoke from my dream.[236]
And I slept, and dreamed again, and saw the same two Pilgrims going down the mountains along the highway towards the city. Now, a little below these mountains, on the left hand, lieth the country of Conceit;[237] from which country there comes into the way in which the Pilgrims walked, a little crooked lane. Here, therefore, they met with a very brisk lad, that came out of that country; and his name was Ignorance. So Christian asked him from what parts he came, and whither he was going.
IGNOR. Sir, I was born in the country that lieth off there, a little on the left hand, and I am going to the Celestial City.
CHR. But how do you think to get in at the gate? for you may find some difficulty there.
IGNOR. As other good people do, said he.
CHR. But what have you to show at that gate, that may cause that the gate should be opened to you?
IGNOR. I know my Lord's will, and I have been a good liver; I pay every man his own; I pray, fast, pay tithes, and give alms, and have left my country for whither I am going.[238]
CHR. But thou camest not in at the wicket-gate that is at the head of this way; thou camest in hither through that same crooked lane, and therefore, I fear, however thou mayest think of thyself, when the reckoning day shall come, thou wilt have laid to thy charge that thou art a thief and a robber, instead of getting admittance into the city.
IGNOR. Gentlemen, ye be utter strangers to me, I know you not; be content to follow the religion of your country, and I will follow the religion of mine. I hope all will be well. And as for the gate that you talk of, all the world knows that that is a great way off of our country. I cannot think that any man in all our parts doth so much as know the way to it, nor need they matter whether they do or no, since we have, as you see, a fine pleasant green lane, that comes down from our country, the next way into the way.
When Christian saw that the man was "wise in his own conceit," he said to Hopeful, whisperingly, "There is more hope of a fool than of him" (Prov. 26:12). And said, moreover, "When he that is a fool walketh by the way, his wisdom faileth him, and he saith to everyone that he is a fool" (Eccl. 10:3). What, shall we talk further with him, or out-go him at present, and so leave him to think of what he hath heard already, and then stop again for him afterwards, and see if by degrees we can do any good to him? Then said Hopeful-
Let Ignorance a little while now muse On what is said, and let him not refuse Good counsel to embrace, lest he remain Still ignorant of what's the chiefest gain. God saith, those that no understanding have, Although He made them, them He will not save.
HOPE. He further added, It is not good, I think, to say all to him at once; let us pass him by, if you will, and talk to him anon, even as he is able to bear it.[239]
So they both went on, and Ignorance he came after. Now when they had passed him a little way, they entered into a very dark lane, where they met a man whom seven devils had bound with seven strong cords, and were carrying of him back to the door that they saw on the side of the hill[240] (Matt. 12:45; Prov. 5:22). Now good Christian began to tremble, and so did Hopeful his companion; yet as the devils led away the man, Christian looked to see if he knew him; and he thought it might be one Turn-away, that dwelt in the town of Apostasy. But he did not perfectly see his face, for he did hang his head like a thief that is found.[241] But being once past, Hopeful looked after him, and espied on his back a paper with this inscription, "Wanton professor, and damnable apostate."[242] Then said Christian to his fellow, Now I call to remembrance, that which was told me of a thing that happened to a good man hereabout. The name of the man was Little-faith, but a good man, and he dwelt in the town of Sincere. The thing was this: At the entering in at this passage, there comes down from Broad-way Gate, a lane called Dead Man's Lane;[243] so called because of the murders that are commonly done there; and this Little-faith going on pilgrimage, as we do now, chanced to sit down there, and slept. Now there happened, at that time, to come down the lane from Broad-way Gate, three sturdy rogues, and their names were Faint-heart, Mistrust, and Guilt (three brothers), and they espying Little-faith, where he was, came galloping up with speed. Now the good man was just awake from his sleep, and was getting up to go on his journey. So they came up all to him, and with threatening language bid him stand. At this, Little-faith looked as white as a cloud, and had neither power to fight nor fly. Then said Faint-heart, Deliver thy purse. But he making no haste to do it (for he was loath to lose his money), Mistrust ran up to him, and thrusting his hand into his pocket, pulled out thence a bag of silver. Then he cried out, Thieves! Thieves! With that, Guilt, with a great club that was in his hand, struck Little-faith on the head, and with that blow felled him flat to the ground; where be lay bleeding as one that would bleed to death.[244] All this while the thieves stood by. But, at last, they hearing that some were upon the road, and fearing lest it should be one Great-grace, that dwells in the city of good-confidence, they betook themselves to their heels, and left this good man to shift for himself. Now, after a while, Little-faith came to himself, and getting up, made shift to scrabble on his way.[245] This was the story.
HOPE. But did they take from him all that ever he had?
CHR. No; the place where his jewels were they never ransacked, so those he kept still. But, as I was told, the good man was much afflicted for his loss, for the thieves got most of his spending-money. That which they got not (as I said) were jewels,[246] also he had a little odd money left, but scarce enough to bring him to his journey's end (1 Peter 4:18); nay, if I were not misinformed, he was forced to beg as be went, to keep himself alive; for his jewels he might not sell. But beg, and do what he could, he went (as we say) with many a hungry belly the most part of the rest of the way.[247]
HOPE. But is it not a wonder they got not from him his certificate, by which he was to receive his admittance at the Celestial Gate?
CHR. It is a wonder; but they got not that, though they missed it not through any good cunning of his; for he, being dismayed with their coming upon him, had neither power nor skill to hide anything; so it was more by good Providence than by his endeavour, that they missed of that good thing.[248]
HOPE. But it must needs be a comfort to him, that they got not this jewel from him.[249]
CHR. It might have been great comfort to him, had he used it as he should; but they that told me the story said, that he made but little use of it all the rest of the way, and that because of the dismay that he had in the taking away his money; indeed, he forgot it a great part of the rest of his journey; and besides, when at any time it came into his mind, and he began to be comforted therewith, then would fresh thoughts of his loss come again upon him, and those thoughts would swallow up all (1 Peter 1:9).
HOPE. Alas! poor man. This could not but be a great grief to him.
CHR. Grief! aye, a grief indeed. Would it not have been so to any of us, had we been used as he, to be robbed, and wounded too, and that in a strange place, as he was? It is a wonder he did not die with grief, poor heart! I was told that he scattered almost all the rest of the way with nothing but doleful and bitter complaints; telling also to all that overtook him, or that he overtook in the way as he went, where he was robbed, and how; who they were that did it, and what he lost; how he was wounded, and that he hardly escaped with his life.[250]
HOPE. But it is a wonder that his necessity did not put him upon selling or pawning some of his jewels,[251] that he might have wherewith to relieve himself in his journey.
CHR. Thou talkest like one upon whose head is the shell to this very day; for what should he pawn them, or to whom should he sell them? In all that country where he was robbed, his jewels were not accounted of; nor did he want that relief which could from thence be administered to him. Besides, had his jewels been missing at the gate of the Celestial City, he had (and that he knew well enough) been excluded from an inheritance there; and that would have been worse to him than the appearance and villany of 10,000 thieves.
HOPE. Why art thou so tart, my brother? Esau sold his birthright, and that for a mess of pottage, and that birthright was his greatest jewel; and if he, why might not Little-faith do so too? (Heb. 12:16).
CHR. Esau did sell his birthright indeed, and so do many besides, and by so doing exclude themselves from the chief blessing, as also that caitiff did; but you must put a difference betwixt Esau and Little-faith, and also betwixt their estates. Esau's birthright was typical, but Little-faith's jewels were not so; Esau's belly was his god, but Little-faith's belly was not so; Esau's want lay in his fleshly appetite, Little-faith's did not so. Besides, Esau could see no further than to the fulfilling of his lusts; "Behold I am at the point to die (said he), and what profit shall this birthright do me?" (Gen. 25:32). But Little-faith, though it was his lot to have but a little faith, was by his little faith kept from such extravagances, and made to see and prize his jewels more than to sell them, as Esau did his birthright. You read not anywhere that Esau had faith, no, not so much as a little; therefore no marvel if, where the flesh only bears sway (as it will in that man where no faith is to resist), if he sells his birthright, and his soul and all, and that to the devil of hell; for it is with such, as it is with the ass, who in her occasions cannot be turned away (Jer. 2:24). When their minds are set upon their lusts, they will have them whatever they cost. But Little-faith was of another temper, his mind was on things divine; his livelihood was upon things that were spiritual, and from above; therefore, to what end should he that is of such a temper sell his jewels (had there been any that would have bought them) to fill his mind with empty things? Will a man give a penny to fill his belly with hay; or can you persuade the turtle-dove to live upon carrion like the crow? Though faithless ones can, for carnal lusts, pawn, or mortgage, or sell what they have, and themselves outright to boot; yet they that have faith, saving faith, though but a little of it, cannot do so. Here, therefore, my brother, is thy mistake.
HOPE. I acknowledge it; but yet your severe reflection had almost made me angry.[252]
CHR. Why, I did but compare thee to some of the birds that are of the brisker sort, who will run to and fro in untrodden paths, with the shell upon their heads; but pass by that, and consider the matter under debate, and all shall be well betwixt thee and me.
HOPE. But, Christian, these three fellows, I am persuaded in my heart, are but a company of cowards;[253] would they have run else, think you, as they did, at the noise of one that was coming on the road? Why did not Little-faith pluck up a greater heart? He might, methinks, Have stood one brush with them, and have yielded when there had been no remedy.
CHR. That they are cowards, many have said, but few have found it so in the time of trial. As for a great heart, Littlefaith had none; and I perceive by thee, my brother, hadst thou been the man concerned, thou art but for a brush, and then to yield. And, verily, since this is the height of thy stomach, now they are at a distance from us, should they appear to thee as they did to him, they might put thee to second thoughts.
But, consider again, they are but journeymen thieves, they serve under the king of the bottomless pit, who, if need be, will come in to their aid himself, and his voice is as the roaring of a lion (Psa. 7:2; 1 Peter 5:8). I myself have been engaged as this Little-faith was, and I found it a terrible thing. These three villains set upon me, and I beginning, like a Christian, to resist, they gave but a call, and in came their master. I would, as the saying is, have given my life for a penny; but that, as God would have it, I was clothed with armour of proof. Aye, and yet, though I was so harnessed, I found it hard work to quit myself like a man. No man can tell what in that combat attends us, but he that hath been in the battle himself.[254]
HOPE. Well, but they ran, you see, when they did but suppose that one Great-grace was in the way.[255]
CHR. True, they have often fled, both they and their master, when Great-grace hath but appeared; and no marvel; for he is the King's Champion. But, I trow,[256] you will put some difference betwixt Little-faith and the King's Champion. All the King's subjects are not His champions, nor can they, when tried, do such feats of war as he. Is it meet to think that a little child should handle Goliath as David did? Or that there should be the strength of an ox in a wren? Some are strong, some are weak; some have great faith, some have little. This man was one of the weak, and therefore he went to the wall.
HOPE. I would it had been Great-grace for their sakes.
CHR. If it had been, he might have had his hands full; for I must tell you, that though Great-grace is excellent good at his weapons, and has, and can, so long as be keeps them at sword's point, do well enough with them; yet, if they get within him, even Faint-heart, Mistrust, or the other, it shall go hard but they will throw up his heels. And when a man is down, you know, what can he do?
Whoso looks well upon Great-grace's face, shall see those scars and cuts there, that shall easily give demonstration of what I say. Yea, once I heard that he should say (and that when he was in the combat), "We despaired even of life."[257] How did these sturdy rogues and their fellows make David groan, mourn, and roar? Yea, Heman and Hezekiah, too, though champions in their day, were forced to bestir them, when by these assaulted; and yet, notwithstanding, they had their coats soundly brushed by them. Peter, upon a time, would go try what he could do; but though some do say of him that he is the prince of the apostles, they handled him so, that they made him at last afraid of a sorry girl.
Besides, their king is at their whistle. He is never out of hearing; and if at any time they be put to the worst, he, if possible, comes in to help them; and of him it is said, "The sword of him that layeth at him cannot hold; the spear, the dart, nor the habergeon: he esteemeth iron as straw, and brass as rotten wood. The arrow cannot make him flee; sling stones are turned with him into stubble. Darts are counted as stubble: he laugheth at the shaking of a spear" (Job. 12:26-29). What can a man do in this case? It is true, if a man could, at every turn, have Job's horse, and had skill and courage to ride him, he might do notable things; "for his neck is clothed with thunder, he will not be afraid of the grasshopper; the glory of his nostrils is terrible; he paweth in the valley, and rejoiceth in his strength, he goeth on to meet the armed men. He mocketh at fear, and is not affrighted, neither turneth he back from the sword. The quiver rattleth against him, the glittering spear, and the shield. He swalloweth the ground with fierceness and rage, neither believeth he that it is the sound of the trumpet. He saith among the trumpets, Ha, ha! and he smelleth the battle afar off, the thunder of the captains, and the shouting" (Job 34:19-25).
But for such footmen as thee and I are, let us never desire to meet with an enemy, nor vaunt as if we could do better, when we hear of others that they have been toiled, nor be tickled at the thoughts of our own manhood; for such commonly come by the worst when tried.[258] Witness Peter, of whom I made mention before. He would swagger, aye, he would; he would, as his vain mind prompted him to say, do better, and stand more for his Master than all men; but who so foiled, and run down by these villains, as he?[259]
When, therefore, we hear that such robberies are done on the King's highway, two things become us to do:
1. To go out harnessed, and to be sure to take a shield with us; for it was for want of that, that he that laid so lustily at Leviathan could not make him yield; for, indeed, if that be wanting, he fears us not at all. Therefore, he that had skill hath said, "Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked" (Eph. 6:16).
2. It is good, also, that we desire of the King a convoy,[260] yea, that he will go with us Himself. This made David rejoice when in the Valley of the Shadow of Death; and Moses was rather for dying where he stood, than to go one step without his God (Exo. 33:15). O my brother, if He will but go along with us, what need we be afraid of ten thousands that shall set themselves against us? (Psa. 3:5-8; 27:1-3). But, without Him, the proud helpers "fall under the slain" (Isa. 10:4).
I, for my part, have been in the fray before now; and though, through the goodness of Him that is best, I am, as you see, alive; yet I cannot boast of my manhood: Glad shall I be, if I meet with no more such brunts; though, I fear, we are not got beyond all danger.[261] However, since the lion and the bear have not as yet devoured me, I hope God will also deliver us from the next uncircumcised Philistine. Then sang Christian-
Poor Little-faith! Hast been among the thieves? Wast robb'd? Remember this, whoso believes, And gets more faith, shall then a victor be Over ten thousand, else scarce over three.
So they went on, and Ignorance followed. They went then till they came at a place where they saw a way put itself into their way, and seemed withal to lie as straight as the way which they should go; and here they knew not which of the two to take, for both seemed straight before them; therefore, here they stood still to consider. And as they were thinking about the way, behold a man, black of flesh, but covered with a very light robe, came to them, and asked them why they stood there.[262] They answered, they were going to the Celestial City, but knew not which of these ways to take. Follow me, said the man, it is thither that I am going. So they followed him in the way that but now came into the road, which by degrees turned, and turned them so from the city that they desired to go to, that, in little time, their faces were turned away from it; yet they followed him. But by and by, before they were aware, he led them both within the compass of a net, in which they were both so entangled, that they knew not what to do; and with that the white robe fell off the black man's back. Then they saw where they were. Wherefore, there they lay crying some time, for they could not get themselves out.[263]
CHR. Then said Christian to his fellow, Now do I see myself in an error. Did not the Shepherds bid us beware of the flatterers? As is the saying of the wise man, so we have found it this day, "A man that flattereth his neighbour, spreadeth a net for his feet" (Prov. 29:5).
HOPE. They also gave us a note of directions about the way, for our more sure finding thereof; but therein we have also forgotten to read, and have not kept ourselves from the paths of the destroyer. Here David was wiser than we; for, saith he, "Concerning the works of men, by the word of thy lips, I have kept me from the paths of the destroyer" (Psa. 16:4). Thus they lay bewailing themselves in the net. At last they espied a Shining One coming towards them, with a whip of small cord in his hand. When he was come to the place where they were, he asked them whence they came, and what they did there. They told him that they were poor pilgrims going to Zion, but were led out of their way by a black man, clothed in white, who bid us, said they, follow him, for he was going thither too. Then said he with the whip, It is Flatterer, a false apostle, that hath transformed himself into an angel of light (Prov. 29:5; Dan. 11:32; 2 Cor. 11:13, 14). So he rent the net, and let the men out. Then said he to them, Follow me, that I may set you in your way again. So he led them back to the way which they had left to follow the Flatterer. Then he asked them, saying, Where did you lie the last night? They said, With the Shepherds, upon the Delectable Mountains. He asked them then, if they had not of those Shepherds a note of direction for the way. They answered, Yes. But did you, said he, when you were at a stand, pluck out and read your note? They answered, No. He asked them, Why? They said, they forgot. He asked, moreover, if the Shepherds did not bid them beware of the Flatterer. They answered, Yes, but we did not imagine, said they, that this fine-spoken man had been he[264] (Rom. 16:18).
Then I saw in my dream, that he commanded them to lie down; which, when they did, he chastised them sore, to teach them the good way wherein they should walk, (Deut. 25:2); and as he chastised them, he said, "As many as I love, I rebuke and chasten; be zealous, therefore, and repent" (Rev. 3:19; 2 Chron. 6:26, 27). This done, he bid them go on their way, and take good heed to the other directions of the Shepherds. So they thanked him for all his kindness, and went softly along the right way, singing-
Come hither, you that walk along the way; See how the pilgrims fare that go astray! They catched are in an entangling net, 'Cause they good counsel lightly did forget: 'Tis true, they rescued were, but yet you see, They're scourg'd to boot. Let this your caution be.
Now, after a while, they perceived, afar off, one coming softly and alone, all along the highway to meet them. Then said Christian to his fellow, Yonder is a man with his back toward Zion, and he is coming to meet us.
HOPE. I see him, let us take heed to ourselves now, lest he should prove a flatterer also. So he drew nearer and nearer, and at last came up unto them. His name was Atheist, and he asked them whither they were going.
CHR. We are going to the Mount Zion.
Then Atheist fell into a very great laughter.
CHR. What is the meaning of your laughter?
ATHEIST. I laugh to see what ignorant persons you are, to take upon you so tedious a journey, and yet are like to have nothing but your travel for your pains.
CHR. Why, man, do you think we shall not be received?
ATHEIST. Received! There is no such place as you dream of in all this world.[265]
CHR. But there is in the world to come.
ATHEIST. When I was at home in mine own country, I heard as you now affirm, and from that hearing went out to see, and have been seeking this city this 20 years; but find no more of it than I did the first day I set out (Jer. 22:12; Eccl. 10:15).
CHR. We have both heard and believe that there is such a place to be found.
ATHEIST. Had not I, when at home, believed, I had not come thus far to seek; but finding none (and yet I should, had there been such a place to be found, for I have gone to seek it further than you), I am going back again, and will seek to refresh myself with the things that I then cast away, for hopes of that which, I now see, is not.[266]
CHR. Then said Christian to Hopeful his fellow, Is it true which this man hath said?
HOPE. Take heed, he is one of the flatterers; remember what it hath cost us once already for our hearkening to such kind of fellows. What! no Mount Zion? Did we not see, from the Delectable Mountains, the gate of the city?[267] Also, are we not now to walk by faith? Let us go on, said Hopeful, lest the man with the whip overtake us again[268] (2 Cor. 5:7).
You should have taught me that lesson, which I will round[269] you in the ears withal: "Cease, my son, to hear the instruction that causeth to err from the words of knowledge" (Prov. 19:17). I say, my brother, cease to hear him, and let us "believe to the saving of the soul" (Heb. 10:39).
CHR. My brother, I did not put the question to thee, for that I doubted of the truth of our belief myself, but to prove thee, and to fetch from thee a fruit of the honesty of thy heart. As for this man, I know that he is blinded by the god of this world. Let thee and I go on, knowing that we have belief of the truth, "and no lie is of the truth" (1 John 2:21).
HOPE. Now do I rejoice in hope of the glory of God. So they turned away from the man; and he, laughing at them, went his way.
I saw then in my dream, that they went till they came into a certain country, whose air naturally tended to make one drowsy, if he came a stranger into it. And here Hopeful began to be very dull and heavy of sleep; wherefore he said unto Christian, I do now begin to grow so drowsy that I can scarcely hold up mine eyes; let us lie down here, and take one nap.[270]
CHR. By no means, said the other; lest, sleeping, we never awake more.
HOPE. Why, my brother? Sleep is sweet to the labouring man; we may be refreshed if we take a nap.[271]
CHR. Do you not remember that one of the Shepherds bid us beware of the Enchanted Ground?[272] He meant by that, that we should beware of sleeping; "Therefore let us not sleep, as do others, but let us watch and be sober"[273] (1 Thess. 5:6).
HOPE. I acknowledge myself in a fault; and had I been here alone, I had by sleeping run the danger of death. I see it is true that the wise man saith, "Two are better than one." Hitherto hath thy company been my mercy, and thou shalt have a good reward for thy labour. (Eccl. 4:9). CHR. Now then, said Christian, to prevent drowsiness in this place, let us fall into good discourse.
HOPE. With all my heart, said the other.
CHR. Where shall we begin?
HOPE. Where God began with us. But do you begin, if you please.
CHR. I will sing you first this song-
When saints do sleepy grow, let them come hither, And hear how these two pilgrims talk together: Yea, let them learn of them, in any wise, Thus to keep ope their drowsy slumb'ring eyes. Saints' fellowship, if it be manag'd well, Keeps them awake, and that in spite of hell.
CHR. Then Christian began, and said, I will ask you a question. How came you to think at first of so doing as you do now?
HOPE. Do you mean, how came I at first to look after the good of my soul?
CHR. Yes, that is my meaning.
HOPE. I continued a great while in the delight of those things which were seen and sold at our fair; things which, I believe now, would have, had I continued in them still, drowned me in perdition and destruction.
CHR. What things were they?
HOPE. All the treasures and riches of the world. Also I delighted much in rioting, revelling, drinking, swearing, lying, uncleanness, Sabbath-breaking, and what not, that tended to destroy the soul. But I found at last, by hearing and considering of things that are Divine, which indeed I heard of you, as also of beloved Faithful, that was put to death for his faith and good living in Vanity Fair, that "the end of these things is death" (Rev. 6:21-23). And that for these things' sake, "cometh the wrath of God upon the children of disobedience" (Eph. 5:6).
CHR. And did you presently fall under the power of this conviction?
HOPE. No, I was not willing presently to know the evil of sin, nor the damnation that follows upon the commission of it; but endeavoured, when my mind at first began to be shaken with the Word, to shut mine eyes against the light thereof.
CHR. But what was the cause of your carrying of it thus to the first workings of God's blessed Spirit upon you?
HOPE. The causes were, 1. I was ignorant that this was the work of God upon me. I never thought that by awakenings for sin, God at first begins the conversion of a sinner. 2. Sin was yet very sweet to my flesh, and I was loath to leave it. 3. I could not tell how to part with mine old companions, their presence and actions were so desirable unto me. 4. The hours in which convictions were upon me, were such troublesome and such heart-affrighting hours, that I could not bear, no not so much as the remembrance of them upon my heart.[274]
CHR. Then, as it seems, sometimes you got rid of your trouble?
HOPE. Yes, verily, but it would come into my mind again, and then I should be as bad, nay, worse than I was before.
CHR. Why, what was it that brought your sins to mind again?
HOPE. Many things; as,
1. If I did but meet a good man in the streets; or,
2. If I have heard any read in the Bible; or,
3. If mine head did begin to ache; or,
4. If I were told that some of my neighbours were sick; or,
5. If I heard the bell toll for some that were dead; or,
6. If I thought of dying myself; or,
7. If I heard that sudden death happened to others;
8. But especially, when I thought of myself, that I must quickly come to judgment.
CHR. And could you at any time, with ease, get off the guilt of sin,[275] when, by any of these ways, it came upon you?
HOPE. No, not I, for then they got faster hold of my conscience; and then, if I did but think of going back to sin (though my mind was turned against it), it would be double torment to me.
CHR. And how did you do then?
HOPE. I thought I must endeavour to mend my life; for else, thought I, I am sure to be damned.
CHR. And did you endeavour to mend? HOPE. Yes; and fled from not only my sins, but sinful company too; and betook me to religious duties, as prayer, reading, weeping for sin, speaking truth to my neighbours, &c. These things did I, with many others, too much here to relate.
CHR. And did you think yourself well then?
HOPE. Yes, for a while; but, at the last, my trouble came tumbling upon me again, and that over the neck of all my reformations.
CHR. How came that about, since you were now reformed?
HOPE. There were several things brought it upon me, especially such sayings as these: "All our righteousnesses are as filthy rags" (Isa. 64:6). "By the works of the law shall no flesh be justified" (Gal. 2:16). "When ye shall have done all those things, say, We are unprofitable" (Luke 17:10); with many more such like. From whence I began to reason with myself thus: If ALL my righteousnesses are filthy rags; if, by the deeds of the law, NO man can be justified; and if, when we have done ALL, we are yet unprofitable, then it is but a folly to think of Heaven by the law. I further thought thus: If a man runs a hundred pounds into the shopkeeper's debt, and after that shall pay for all that he shall fetch; yet, if this old debt stands still in the book uncrossed, for that the shopkeeper may sue him, and cast him into prison till he shall pay the debt.
CHR. Well, and how did you apply this to yourself?
HOPE. Why, I thought thus with myself: I have, by my sins, run a great way into God's book, and that my now reforming will not pay off that score; therefore I should think still, under all my present amendments, But how shall I be freed from that damnation that I have brought myself in danger of, by my former transgressions?
CHR. A very good application; but, pray, go on.
HOPE. Another thing that hath troubled me, even since my late amendments, is, that if I look narrowly into the best of what I do now, I still see sin, new sin, mixing itself with the best of that I do; so that now I am forced to conclude, that notwithstanding my former fond conceits of myself and duties, I have committed sin enough in one duty to send me to hell,[276] though my former life had been faultless.[277]
CHR. And what did you do then?
HOPE. Do! I could not tell what to do, until I brake my mind to Faithful, for he and I were well acquainted. And he told me, that unless I could obtain the righteousness of a man that never had sinned, neither mine own, nor all the righteousness of the world, could save me.
CHR. And did you think he spake true?
HOPE. Had he told me so when I was pleased and satisfied with mine own amendment, I had called him fool for his pains; but now, since I see mine own infirmity, and the sin that cleaves to my best performance, I have been forced to be of his opinion.
CHR. But did you think, when at first he suggested it to you, that there was such a man to be found, of whom it might justly be said, that He never committed sin?
HOPE. I must confess the words at first sounded strangely, but after a little more talk and company with him, I had full conviction about it.
CHR. And did you ask him what man this was, and how you must be justified by Him?
HOPE. Yes, and he told me it was the Lord Jesus, that dwelleth on the right hand of the Most High. And thus, said he, you must be justified by Him, even by trusting to what He hath done by Himself in the days of His flesh, and suffered when He did hang on the tree. I asked him further, how that man's righteousness could be of that efficacy to justify another before God? And he told me He was the mighty God, and did what He did, and died the death also, not for Himself, but for me; to whom His doings, and the worthiness of them, should be imputed, if I believed on Him (Heb. 10; Rom. 4; Col. 1; 1 Peter 1).
CHR. And what did you do then?
HOPE. I made my objections against my believing, for that I thought He was not willing to save me.
CHR. And what said Faithful to you then?
HOPE. He bid me go to Him and see. Then I said it was presumption; but he said, No, for I was invited to come (Matt. 11:28). Then he gave me a book of Jesus, His inditing, to encourage me the more freely to come; and he said, concerning that book, that every jot and tittle thereof stood firmer than Heaven and earth (Matt. 24:35). Then I asked him, What I must do when I came; and he told me, I must entreat upon my knees, with all my heart and soul, the Father to reveal Him to me (Psa. 95:6; Dan. 6:10; Jer. 29:12, 13). Then I asked him further, how I must make my supplication to Him? And he said, Go, and thou shalt find Him upon a mercy-seat, where He sits all the year long, to give pardon and forgiveness to them that come. I told him that I knew not what to say when I came. And he bid me say to this effect, God be merciful to me a sinner, and make me to know and believe in Jesus Christ; for I see, that if His righteousness had not been, or I have not faith in that righteousness, I am utterly cast away.[278] Lord, I have heard that Thou art a merciful God, and hast ordained that Thy Son Jesus Christ should be the Saviour of the world; and moreover, that thou art willing to bestow Him upon such a poor sinner as I am (and I am a sinner indeed), Lord, take therefore this opportunity, and magnify Thy grace in the salvation of my soul, through Thy Son Jesus Christ. Amen. (Exo. 25:22; Lev. 16:2; Num. 7:89; Heb. 4:16).
CHR. And did you do as you were bidden?
HOPE. Yes; over, and over, and over.
CHR. And did the Father reveal His Son to you?
HOPE. Not at the first, nor second, nor third, nor fourth, nor fifth; no, nor at the sixth time neither.
CHR. What did you do then?
HOPE. What! why I could not tell what to do.
CHR. Had you not thoughts of leaving off praying?
HOPE. Yes, a hundred times twice told.
CHR. And what was the reason you did not?
HOPE. I believed that that was true which had been told me, to wit, that without the righteousness of this Christ, all the world could not save me; and therefore, thought I with myself, if I leave off I die, and I can but die at the throne of grace. And withal, this came into my mind, "Though it tarry, wait for it; because it will surely come, it will not tarry" (Hab. 2:3). So I continued praying until the Father showed me His Son.[279]
CHR. And how was He revealed unto you?
HOPE. I did not see Him with my bodily eyes, but with the eyes of my understanding (Eph. 1:18, 19); and thus it was: One day I was very sad, I think sadder than at any one time in my life, and this sadness was through a fresh sight of the greatness and vileness of my sins. And as I was then looking for nothing but hell, and the everlasting damnation of my soul, suddenly, as I thought, I saw the Lord Jesus look down from Heaven upon me, and saying, "Believe on the Lord Jesus Christ, and thou shalt be saved" (Acts 16:31).
But I replied, Lord, I am a great, a very great sinner. And He answered, "My grace is sufficient for thee"[280] (2 Cor. 12:9). Then I said, But, Lord, what is believing? And then I saw from that saying, "He that cometh to Me shall never hunger, and he that believeth on Me shall never thirst"; that believing and coming was all one; and that he that came, that is, ran out in his heart and affections after salvation by Christ, he indeed believed in Christ (John 6:35). Then the water stood in mine eyes, and I asked further, But, Lord, may such a great sinner as I am, be indeed accepted of Thee, and be saved by Thee? And I heard him say, "And him that cometh to Me, I will in no wise cast out" (John 6:37). Then I said, But how, Lord, must I consider of Thee in my coming to Thee, that my faith may be placed aright upon Thee? Then He said, "Christ Jesus came into the world to save sinners" (1 Tim. 1:15). "He is the end of the law for righteousness to every one that believeth" (Rom. 10:4). "He died for our sins, and rose again for our justification" (Rom. 4:25). "He loved us, and washed us from our sins in His own blood" (Rev. 1:5). "He is mediator betwixt God and us" (1 Tim. 2:5). "He ever liveth to make intercession for us" (Heb. 7:25). From all which I gathered, that I must look for righteousness in His person, and for satisfaction for my sins by His blood; that what He did in obedience to His Father's law, and in submitting to the penalty thereof, was not for Himself, but for him that will accept it for his salvation, and be thankful. And now was my heart full of joy, mine eyes full of tears, and mine affections running over with love to the name, people, and ways of Jesus Christ.[281]
CHR. This was a revelation of Christ to your soul indeed; but tell me particularly what effect this had upon your spirit.[282]
HOPE. It made me see that all the world, notwithstanding all the righteousness thereof, is in a state of condemnation. It made me see that God the Father, though He be just, can justly justify the coming sinner. It made me greatly ashamed of the vileness of my former life, and confounded me with the sense of mine own ignorance; for there never came thought into my heart before now, that showed me so the beauty of Jesus Christ. It made me love a holy life, and long to do something for the honour and glory of the name of the Lord Jesus; yea, I thought that had I now a thousand gallons of blood in my body, I could spill it all for the sake of the Lord Jesus.[283]
I saw then in my dream that Hopeful looked back and saw Ignorance, whom they had left behind, coming after. Look, said he to Christian, how far yonder youngster loitereth behind.
CHR. Aye, aye, I see him; he careth not for our company.
HOPE. But I trow it would not have hurt him, had he kept pace with us hitherto.
CHR. That is true; but I warrant you he thinketh otherwise.
HOPE. That I think he doth; but, however, let us tarry for him. So they did.
Then Christian said to him, Come away, man, why do you stay so behind?
IGNOR. I take my pleasure in walking alone, even more a great deal than in company, unless I like it the better.[284]
Then said Christian to Hopeful (but softly), Did I not tell you he cared not for our company? But, however, said he, come up, and let us talk away the time in this solitary place. Then, directing his speech to Ignorance, he said, Come, how do you? How stands it between God and your soul now?
IGNOR. I hope well; for I am always full of good motions, that come into my mind, to comfort me as I walk (Prov. 28:26).
CHR. What good motions? pray, tell us.
IGNOR. Why, I think of God and Heaven.
CHR. So do the devils and damned souls.
IGNOR. But I think of them, and desire them.[285]
CHR. So do many that are never like to come there. "The soul of the sluggard desireth, and hath nothing" (Prov. 13:4).
IGNOR. But I think of them, and leave all for them.
CHR. That I doubt; for leaving all is a hard matter; yea, a harder matter than many are aware of. But why, or by what, art thou persuaded that thou hast left all for God and Heaven?
IGNOR. My heart tells me so.
CHR. The wise man says, "He that trusts his own heart is a fool"[286] (Prov. 28:26).
IGNOR. This is spoken of an evil heart, but mine is a good one.
CHR. But how dost thou prove that?
IGNOR. It comforts me in hopes of Heaven.
CHR. That may be through its deceitfulness; for a man's heart may minister comfort to him in the hopes of that thing, for which he yet has no ground to hope.
IGNOR. But my heart and life agree together, and therefore my hope is well grounded.
CHR. Who told thee that thy heart and life agree together?
IGNOR. My heart tells me so.
CHR. Ask my fellow if I be a thief! Thy heart tells thee so! Except the Word of God beareth witness in this matter, other testimony is of no value.
IGNOR. But is it not a good heart that hath good thoughts? and is not that a good life that is according to God's commandments?
CHR. Yea, that is a good heart that hath good thoughts, and that is a good life that is according to God's commandments; but it is one thing, indeed, to have these, and another thing only to think so.
IGNOR. Pray, what count you good thoughts, and a life according to God's commandments?
CHR. There are good thoughts of divers kinds; some respecting ourselves, some God, some Christ, and some other thing.
IGNOR. What be good thoughts respecting ourselves?
CHR. Such as agree with the Word of God.
IGNOR. When do our thoughts of ourselves agree with the Word of God?
CHR. When we pass the same judgment upon ourselves which the Word passes. To explain myself-the Word of God saith of persons in a natural condition, "There is none righteous, there is none that doeth good" (Rom. 3). It saith also, that "every imagination of the heart of man is only evil, and that continually" (Gen. 6:5). And again, "The imagination of man's heart is evil from his youth" (Gen. 8:21). Now then, when we think thus of ourselves, having sense thereof then are our thoughts good ones, because according to the Word of God.
IGNOR. I will never believe that my heart is thus bad.
CHR. Therefore thou never hadst one good thought concerning thyself in thy life. But let me go on. As the Word passeth a judgment upon our heart, so it passeth a judgment upon our ways; and when our thoughts of our hearts and ways agree with the judgment which the Word giveth of both, then are both good, because agreeing thereto.
IGNOR. Make out your meaning.
CHR. Why, the Word of God saith that man's ways are crooked ways; not good, but perverse (Psa. 125; Prov. 2:15). It saith they are naturally out of the good way, that they have not known it (Rom. 3). Now, when a man thus thinketh of his ways; I say, when he doth sensibly, and with heart humiliation, thus think, then hath he good thoughts of his own ways, because his thoughts now agree with the judgment of the Word of God.[287]
IGNOR. What are good thoughts concerning God?
CHR. Even as I have said concerning ourselves, when our thoughts of God do agree with what the Word saith of Him; and that is, when we think of His being and attributes as the Word hath taught, of which I cannot now discourse at large; but to speak of Him with reference to us: Then we have right thoughts of God, when we think that He knows us better than we know ourselves, and can see sin in us when and where we can see none in ourselves; when we think He knows our inmost thoughts, and that our heart, with all its depths, is always open unto His eyes; also, when we think that all our righteousness stinks in His nostrils, and that, therefore, He cannot abide to see us stand before Him in any confidence, even in all our best performances.
IGNOR. Do you think that I am such a fool as to think God can see no further than I? or, that I would come to God in the best of my performances?
CHR. Why, how dost thou think in this matter?
IGNOR. Why, to be short, I think I must believe in Christ for justification.
CHR. How! think thou must believe in Christ, when thou seest not thy need of Him! Thou neither seest thy original nor actual infirmities; but hast such an opinion of thyself, and of what thou dost, as plainly renders thee to be one that did never see a necessity of Christ's personal righteousness to justify thee before God.[288] How, then, dost thou say, I believe in Christ?
IGNOR. I believe well enough for all that.
CHR. How dost thou believe?
IGNOR. I believe that Christ died for sinners; and that I shall be justified before God from the curse, through His gracious acceptance of my obedience to His law. Or thus, Christ makes my duties, that are religious, acceptable to His Father, by virtue of His merits; and so shall I be justified.[289]
CHR. Let me give an answer to this confession of thy faith.
1. Thou believest with a fantastical faith; for this faith is nowhere described in the Word.
2. Thou believest with a false faith; because it taketh justification from the personal righteousness of Christ, and applies it to thy own.[290]
3. This faith maketh not Christ a justifier of thy person, but of thy actions; and of thy person for thy actions' sake, which is false.[291]
4. Therefore, this faith is deceitful, even such as will leave thee under wrath, in the day of God Almighty; for true justifying faith puts the soul, as sensible of its lost condition by the law, upon flying for refuge unto Christ's righteousness, which righteousness of His is not an act of grace, by which He maketh, for justification, thy obedience accepted with God; but His personal obedience to the law, in doing and suffering for us what that required at our hands; this righteousness, I say, true faith accepteth; under the skirt of which, the soul being shrouded, and by it presented as spotless before God, it is accepted, and acquit from condemnation.[292]
IGNOR. What! would you have us trust to what Christ, in His own person, has done without us? This conceit would loosen the reins of our lust, and tolerate us to live as we list; for what matter how we live, if we may be justified by Christ's personal righteousness from all, when we believe it?
CHR. Ignorance is thy name, and as thy name is, so art thou; even this thy answer demonstrateth what I say. Ignorant thou art of what justifying righteousness is, and as ignorant how to secure thy soul, through the faith of it, from the heavy wrath of God. Yea, thou also art ignorant of the true effects of saving faith in this righteousness of Christ, which is, to bow and win over the heart to God in Christ, to love His name, His Word, ways, and people, and not as thou ignorantly imaginest.
HOPE. Ask him if ever he had Christ revealed to him from Heaven.[293]
IGNOR. What! you are a man for revelations! I believe that what both you, and all the rest of you, say about that matter, is but the fruit of distracted brains.
HOPE. Why, man! Christ is so hid in God from the natural apprehensions of the flesh, that He cannot by any man be savingly known, unless God the Father reveals Him to them.[294]
IGNOR. That is your faith, but not mine; yet mine, I doubt not, is as good as yours, though I have not in my head so many whimsies as you.
CHR. Give me leave to put in a word. You ought not so slightly to speak of this matter; for this I will boldly affirm, even as my good companion hath done, that no man can know Jesus Christ but by the revelation of the Father (Matt. 11:27); yea, and faith too, by which the soul layeth hold upon Christ, if it be right, must be wrought by the exceeding greatness of His mighty power; the working of which faith, I perceive, poor Ignorance, thou art ignorant of (1 Cor. 12:3; Eph 1:18, 19). Be awakened then, see thine own wretchedness, and fly to the Lord Jesus; and by His righteousness, which is the righteousness of God, for He Himself is God, thou shalt be delivered from condemnation.[295]
IGNOR. You go so fast, I cannot keep pace with you. Do you go on before; I must stay a while behind.[296]
Then they said-
Well, Ignorance, wilt thou yet foolish be, To slight good counsel, ten times given thee? And if thou yet refuse it, thou shalt know, Ere long, the evil of thy doing so. Remember, man, in time, stoop, do not fear; Good counsel taken well, saves: therefore hear. But if thou yet shalt slight it, thou wilt be The loser (Ignorance) I'll warrant thee.
Then Christian addressed thus himself to his fellow-
CHR. Well, come, my good Hopeful, I perceive that thou and I must walk by ourselves again.
So I saw in my dream that they went on apace before, and Ignorance he came bobbling after. Then said Christian to his companion, It pities me much for this poor man, it will certainly go ill with him at last.
HOPE. Alas! there are abundance in our town in his condition, whole families, yea, whole streets, and that of pilgrims too; and if there be so many in our parts, how many, think you, must there be in the place where he was born?
CHR. Indeed the Word saith, "He hath blinded their eyes, lest they should see," &c. But now we are by ourselves, what do you think of such men? Have they at no time, think you, convictions of sin, and so consequently fears that their state is dangerous?
HOPE. Nay, do you answer that question yourself, for you are the elder man.
CHR. Then I say, sometimes (as I think) they may; but they being naturally ignorant, understand not that such convictions tend to their good; and therefore they do desperately seek to stifle them, and presumptuously continue to flatter themselves in the way of their own hearts.
HOPE. I do believe, as you say, that fear tends much to men's good, and to make them right, at their beginning to go on pilgrimage.
CHR. Without all doubt it doth, if it be right; for so says the Word, "The fear of the Lord is the beginning of wisdom"[297] (Prov. 1:7; 9:10; Psa. 111:10; Job. 28:28).
HOPE. How will you describe right fear?
CHR. True or right fear is discovered by three things-
1. By its rise; it is caused by saving convictions for sin.
2. It driveth the soul to lay fast hold of Christ for salvation.
3. It begetteth and continueth in the soul a great reverence of God, his Word, and ways, keeping it tender, and making it afraid to turn from them, to the right hand or to the left, to anything, that may dishonour God, break its peace, grieve the Spirit, or cause the enemy to speak reproachfully.[298]
HOPE. Well said; I believe you have said the truth. Are we now almost got past the Enchanted Ground?
CHR. Why, art thou weary of this discourse?
HOPE. No, verily, but that I would know where we are.
CHR. We have not now above two miles further to go thereon. But let us return to our matter. Now the ignorant know not that such convictions as tend to put them in fear are for their good, and therefore they seek to stifle them.
HOPE. How do they seek to stifle them?
CHR. 1. They think that those fears are wrought by the devil (though indeed they are wrought of God); and, thinking so, they resist them as things that directly tend to their overthrow. 2. They also think that these fears tend to the spoiling of their faith, when, alas for them, poor men that they are, they have none at all! and therefore they harden their hearts against them. 3. They presume they ought not to fear; and therefore, in despite of them, wax presumptuously confident. 4. They see that those fears tend to take away from them their pitiful old self-holiness,[299] and therefore they resist them with all their might.
HOPE. I know something of this myself; for, before I knew myself, it was so with me.[300]
CHR. Well, we will leave, at this time, our neighbour Ignorance by himself, and fall upon another profitable question.
HOPE. With all my heart, but you shall still begin.
CHR. Well then, did you not know, about 10 years ago, one Temporary in your parts, who was a forward man in religion then?[301]
HOPE. Know him! yes, he dwelt in Graceless, a town about two miles off of Honesty, and he dwelt next door to one Turnback.
CHR. Right, he dwelt under the same roof with him. Well, that man was much awakened once; I believe that then he had some sight of his sins, and of the wages that were due thereto.
HOPE. I am of your mind, for, my house not being above three miles from him, he would ofttimes come to me, and that with many tears. Truly I pitied the man, and was not altogether without hope of him; but one may see, it is not every one that cries, Lord, Lord.
CHR. He told me once that he was resolved to go on pilgrimage, as we do now; but all of a sudden he grew acquainted with one Save-self, and then he became a stranger to me.
HOPE. Now, since we are talking about him, let us a little inquire into the reason of the sudden backsliding of him and such others.
CHR. It may be very profitable, but do you begin.
HOPE. Well then, there are in my judgment four reasons for it-
1. Though the consciences of such men are awakened, yet their minds are not changed; therefore, when the power of guilt weareth away, that which provoked them to be religious ceaseth, wherefore they naturally turn to their own course again, even as we see the dog that is sick of what he has eaten, so long as his sickness prevails, he vomits and casts up all; not that he doth this of a free mind (if we may say a dog has a mind), but because it troubleth his stomach; but now, when his sickness is over, and so his stomach eased, his desire being not at all alienate from his vomit, he turns him about and licks up all, and so it is true which is written, "The dog is turned to his own vomit again" (2 Peter 2:22).[302] Thus I say, being hot for Heaven, by virtue only of the sense and fear of the torments of hell, as their sense of hell, and the fears of damnation, chills and cools, so their desires for Heaven and salvation cool also. So then it comes to pass, that when their guilt and fear is gone, their desires for Heaven and happiness die, and they return to their course again.[303]
2. Another reason is, they have slavish fears that do overmaster them; I speak now of the fears that they have of men, for "the fear of man bringeth a snare" (Prov. 29:25). So then, though they seem to be hot for Heaven, so long as the flames of hell are about their ears, yet, when that terror is a little over, they betake themselves to second thoughts; namely, that it is good to be wise, and not to run (for they know not what) the hazard of losing all, or, at least, of bringing themselves into unavoidable and unnecessary troubles, and so they fall in with the world again.
3. The shame that attends religion lies also as a block in their way; they are proud and haughty, and religion in their eye is low and contemptible; therefore, when they have lost their sense of hell and wrath to come, they return again to their former course.
4. Guilt, and to meditate terror, are grievous to them. They like not to see their misery before they come into it; though perhaps the sight of it first, if they loved that sight, might make them fly whither the righteous fly and are safe. But because they do, as I hinted before, even shun the thoughts of guilt and terror, therefore, when once they are rid of their awakenings about the terrors and wrath of God, they harden their hearts gladly, and choose such ways as will harden them more and more.
CHR. You are pretty near the business, for the bottom of all is, for want of a change in their mind and will. And therefore they are but like the felon that standeth before the judge, he quakes and trembles, and seems to repent most heartily, but the bottom of all is the fear of the halter; not that he hath any detestation of the offence, as is evident, because, let but this man have his liberty, and he will be a thief, and so a rogue still, whereas, if his mind were changed, he would be otherwise.
HOPE. Now, I have showed you the reasons of their going back, do you show me the manner thereof.[304]
CHR. So I will, willingly.
1. They draw off their thoughts, all that they may, from the remembrance of God, death, and judgment to come.
2. Then they cast off by degrees private duties, as closet prayer, curbing their lusts, watching, sorrow for sin, and the like.
3. Then they shun the company of lively and warm Christians.
4. After that, they grow cold to public duty, as hearing, reading, godly conference, and the like.
5. Then they begin to pick holes, as we say, in the coats of some of the godly; and that devilishly, that they may have a seeming colour to throw religion (for the sake of some infirmity they have espied in them) behind their backs.
6. Then they begin to adhere to, and associate themselves with, carnal, loose, and wanton men.
7. Then they give way to carnal and wanton discourses in secret; and glad are they if they can see such things in any that are counted honest, that they may the more boldly do it through their example.
8. After this, they begin to play with little sins openly.
9. And then, being hardened, they show themselves as they are. Thus, being launched again into the gulf of misery, unless a miracle of grace prevent it, they everlastingly perish in their own deceivings.[305]
Now I saw in my dream, that by this time the Pilgrims were got over the Enchanted Ground, and entering into the country of Beulah, whose air was very sweet and pleasant, the way lying directly through it, they solaced themselves there for a season (Isa. 62:4). Yea, here they heard continually the singing of birds, and saw every day the flowers appear in the earth, and heard the voice of the turtle in the land (Song. 2:10-12). In this country the sun shineth night and day; wherefore this was beyond the Valley of the Shadow of Death, and also out of the reach of Giant Despair, neither could they from this place so much as see Doubting Castle.[306] Here they were within sight of the city they were going to, also here met them some of the inhabitants thereof; for in this land the Shining Ones commonly walked, because it was upon the borders of Heaven. In this land also the contract between the bride and the bridegroom was renewed; yea, here, "As the bridegroom rejoiceth over the bride, so did their God rejoice over them" (Isa. 62:5). Here they had no want of corn and wine; for in this place they met with abundance of what they had sought for in all their pilgrimage (v. 8). Here they heard voices from out of the city, loud voices, saying, "Say ye to the daughter of Zion, Behold, thy salvation cometh! Behold, His reward is with Him!" (v. 11). Here all the inhabitants of the country called them, "The holy people, The redeemed of the Lord, Sought out," &c. (v. 12).
Now, as they walked in this land, they had more rejoicing than in parts more remote from the kingdom to which they were bound; and drawing near to the city, they had yet a more perfect view thereof. It was builded of pearls and precious stones, also the street thereof was paved with gold; so that by reason of the natural glory of the city, and the reflection of the sunbeams upon it, Christian with desire fell sick. Hopeful also had a fit or two of the same disease.[307] Wherefore, here they lay by it a while, crying out, because of their pangs, "If ye find my Beloved, tell Him that I am sick of love[308]" (Song. 5:8).
But being a little strengthened, and better able to bear their sickness, they walked on their way, and came yet nearer and nearer, where were orchards, vineyards, and gardens, and their gates opened into the highway. Now, as they came up to these places, behold, the gardener stood in the way, to whom the Pilgrims said, Whose goodly vineyards and gardens are these? He answered, They are the King's, and are planted here for His own delight, and also for the solace of pilgrims. So the gardener had them into the vineyards, and bid them refresh themselves with the dainties (Deut. 23:24). He also showed them there the King's walks, and the arbours, where He delighted to be; and here they tarried and slept.[309]
Now I beheld in my dream, that they talked more in their sleep at this time than ever they did in all their journey; and being in a muse thereabout, the gardener said even to me, Wherefore musest thou at the matter? It is the nature of the fruit of the grapes of these vineyards to go down so sweetly, as to cause the lips of them that are asleep to speak.[310]
So I saw that when they awoke, they addressed themselves to go up to the city. But, as I said, the reflection of the sun upon the city (for "the city was pure gold)," (Rev. 21:18), was so extremely glorious, that they could not, as yet, with open face behold it, but through an instrument made for that purpose (2 Cor. 3:18). So I saw, that as they went on, there met them two men, in raiment that shone like gold; also their faces shone as the light.[311]
These men asked the Pilgrims whence they came; and they told them. They also asked them where they had lodged, what difficulties and dangers, what comforts and pleasures they had met in the way; and they told them. Then said the men that met them, You have but two difficulties more to meet with, and then you are in the city.[312]
Christian then, and his companion, asked the men to go along with them; so they told them they would. But, said they, you must obtain it by your own faith. So I saw in my dream that they went on together, until they came in sight of the gate.
Now, I further saw, that betwixt them and the gate was a river, but there was no bridge to go over; the river was very deep. At the sight, therefore, of this river, the Pilgrims were much stunned: but the men that went with them said, You must go through, or you cannot come at the gate.[313]
The Pilgrims then began to inquire if there was no other way to the gate; to which they answered, Yes; but there hath not any, save two, to wit, Enoch and Elijah, been permitted to tread that path, since the foundation of the world, nor shall, until the last trumpet shall sound (1 Cor. 15:51, 52). The Pilgrims then, especially Christian, began to despond in their minds, and looked this way and that, but no way could be found by them, by which they might escape the river.[314] Then they asked the men if the waters were all of a depth. They said, No; yet they could not help them in that case; for, said they, you shall find it deeper or shallower, as you believe in the King of the place.
They then addressed themselves to the water; and entering, Christian began to sink, and crying out to his good friend Hopeful, he said, I sink in deep waters; the billows go over my head, all his waves go over me! Selah.[315]
Then said the other, Be of good cheer, my brother, I feel the bottom, and it is good. Then, said Christian, Ah! my friend, "the sorrows of death have compassed me about"; I shall not see the land that flows with milk and honey; and with that a great darkness and horror fell upon Christian, so that he could not see before him. Also here he in great measure lost his senses, so that he could neither remember, nor orderly talk of any of those sweet refreshments that he had met with in the way of his pilgrimage. But all the words that he spake still tended to discover that he had horror of mind, and heart fears that he should die in that river, and never obtain entrance in at the gate. Here also, as they that stood by perceived, he was much in the troublesome thoughts of the sins that he had committed, both since and before he began to be a pilgrim. It was also observed that he was troubled with apparitions of hobgoblins and evil spirits; for ever and anon he would intimate so much by words.[316] Hopeful, therefore, here had much ado to keep his brother's head above water; yea, sometimes he would be quite gone down, and then, ere awhile, he would rise up again half dead. Hopeful also would endeavour to comfort him, saying, Brother, I see the gate, and men standing by to receive us; but Christian would answer, It is you, it is you they wait for; you have been Hopeful ever since I knew you.[317] And so have you, said he to Christian. Ah, brother! said he, surely if I were right He would now arise to help me; but for my sins He hath brought me into the snare, and hath left me. Then said Hopeful, My brother, you have quite forgot the text, where it is said of the wicked, "There are no bands in their death; but their strength is firm. They are not in trouble as other men, neither are they plagued like other men" (Psa. 73:4, 5). These troubles and distresses that you go through in these waters are no sign that God hath forsaken you; but are sent to try you, whether you will call to mind that which heretofore you have received of His goodness, and live upon Him in your distresses.[318]
Then I saw in my dream, that Christian was as in a muse a while. To whom also Hopeful added this word, Be of good cheer, Jesus Christ maketh thee whole;[319] and with that Christian brake out with a loud voice, O! I see Him again, and He tells me, "When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee" (Isa. 43:2). Then they both took courage, and the enemy was after that as still as a stone, until they were gone over. Christian therefore presently found ground to stand upon, and so it followed that the rest of the river was but shallow. Thus they got over.[320] Now, upon the bank of the river, on the other side, they saw the two shining men again, who there waited for them; wherefore, being come out of the river, they saluted them, saying, We are ministering spirits, sent forth to minister for those that shall be heirs of salvation. Thus they went along towards the gate.[321] Now you must note that the city stood upon a mighty hill, but the Pilgrims went up that hill with ease, because they had these two men to lead them up by the arms; also, they had left their mortal garments behind them in the river, for though they went in with them, they came out without them. They, therefore, went up here with much agility and speed, though the foundation upon which the city was framed was higher than the clouds.[322] They, therefore, went up through the regions of the air, sweetly talking as they went, being comforted, because they safely got over the river, and had such glorious companions to attend them.[323]
The talk they had with the Shining Ones was about the glory of the place; who told them that the beauty and glory of it was inexpressible. There, said they, is the "Mount Zion, the heavenly Jerusalem, the innumerable company of angels, and the spirits of just men made perfect" (Heb. 12:22-24). You are going now, said they, to the paradise of God, wherein you shall see the tree of life, and eat of the never-fading fruits thereof; and when you come there, you shall have white robes given you, and your walk and talk shall be every day with the King, even all the days of eternity (Rev. 2:7; 3:4; 22:5). There you shall not see again such things as you saw when you were in the lower region upon the earth, to wit, sorrow, sickness, affliction, and death, "for the former things are passed away." You are now going to Abraham, to Isaac, and Jacob, and to the prophets-men that God hath taken away from the evil to come, and that are now resting upon their beds, each one walking in his righteousness[324] (Isa. 57:1, 2; 65:17). The men then asked, What must we do in the holy place? To whom it was answered, You must there receive the comforts of all your toil, and have joy for all your sorrow; you must reap what you have sown, even the fruit of all your prayers, and tears, and sufferings for the King by the way (Gal. 6:7). In that place you must wear crowns of gold, and enjoy the perpetual sight and vision of the Holy One, for "there you shall see Him as He is" (1 John 3:2). There also you shall serve Him continually with praise, with shouting and thanksgiving, whom you desired to serve in the world, though with much difficulty, because of the infirmity of your flesh. There your eyes shall be delighted with seeing, and your ears with hearing the pleasant voice of the Mighty One. There you shall enjoy your friends again, that are gone thither before you; and there you shall with joy receive, even every one that follows into the holy place after you. There also shall you be clothed with glory and majesty, and put into an equipage fit to ride out with the King of glory. When He shall come with sound of trumpet in the clouds, as upon the wings of the wind, you shall come with Him; and when He shall sit upon the throne of judgment, you shall sit by Him; yea, and when He shall pass sentence upon all the workers of iniquity, let them be angels or men, you also shall have a voice in that judgment, because they were His and your enemies (1 Thess. 4:13-17; Jude 14; Dan. 7:9, 10; 1 Cor. 6:2, 3). Also when He shall again return to the city, you shall go too, with sound of trumpet, and be ever with Him.
Now, while they were thus drawing towards the gate, behold a company of the heavenly host came out to meet them; to whom it was said, by the other two Shining Ones, These are the men that have loved our Lord when they were in the world, and that have left all for His holy name; and He hath sent us to fetch them, and we have brought them thus far on their desired journey, that they may go in and look their Redeemer in the face with joy. Then the heavenly host gave a great shout, saying, "Blessed are they which are called unto the marriage supper of the Lamb" (Rev. 19:9). There came out also at this time to meet them, several of the King's trumpeters, clothed in white and shining raiment, who, with melodious noises, and loud, made even the heavens to echo with their sound. These trumpeters saluted Christian and his fellow with 10,000 welcomes from the world; and this they did with shouting, and sound of trumpet.
This done, they compassed them round on every side; some went before, some behind, and some on the right hand, some on the left (as it were to guard them through the upper regions), continually sounding as they went, with melodious noise, in notes on high; so that the very sight was to them that could behold it, as if Heaven itself was come down to meet them.[325] Thus, therefore, they walked on together; and as they walked, ever and anon these trumpeters, even with joyful sound, would, by mixing their music with looks and gestures, still signify to Christian and his brother, how welcome they were into their company, and with what gladness they came to meet them; and now were these two men, as it were, in Heaven, before they came at it, being swallowed up with the sight of angels, and with hearing of their melodious notes. Here also they had the city itself in view, and they thought they heard all the bells therein to ring, to welcome them thereto. But above all, the warm and joyful thoughts that they had about their own dwelling there, with such company, and that forever and ever. O by what tongue or pen can their glorious joy be expressed![326] And thus they came up to the gate.
Now, when they were come up to the gate, there was written over it in letters of gold, "Blessed are they that do His commandments, that they may have right to the tree of life, and may enter in through the gates into the city" (Rev. 22:14).
Then I saw in my dream, that the Shining Men bid them call at the gate; the which, when they did, some looked from above over the gate, to wit, Enoch, Moses, and Elijah, &c., to whom it was said, These pilgrims are come from the City of Destruction, for the love that they bear to the King of this place; and then the pilgrims gave in unto them each man his certificate,[327] which they had received in the beginning; those, therefore, were carried into the King, who, when He had read them, said, Where are the men? To whom it was answered, They are standing without the gate. The King then commanded to open the gate, "That the righteous nation," said He, "which keepeth the truth, may enter in"[328] (Isa. 26:2).
Now I saw in my dream that these two men went in at the gate; and lo, as they entered, they were transfigured, and they had raiment put on that shone like gold. There were also that met them with harps and crowns, and gave them to them-the harps to praise withal, and the crowns in token of honour. Then I heard in my dream that all the bells in the city rang again for joy, and that it was said unto them, "ENTER YE INTO THE JOY OF YOUR LORD."[329] I also heard the men themselves, that they sang with a loud voice, saying, "BLESSING, AND HONOUR, AND GLORY, AND POWER, BE UNTO HIM THAT SITTETH UPON THE THRONE, AND UNTO THE LAMB, FOREVER AND EVER" (Rev. 5:13).
Now just as the gates were opened to let in the men, I looked in after them, and, behold, the City shone like the sun; the streets also were paved with gold, and in them walked many men, with crowns on their heads, palms in their hands, and golden harps to sing praises withal. There were also of them that had wings, and they answered one another without intermission, saying, "Holy, holy, holy, is the Lord" (Rev. 4:8). And after that, they shut up the gates; which, when I had seen, I wished myself among them.
Now while I was gazing upon all these things, I turned my head to look back, and saw Ignorance come up to the river side; but he soon got over, and that without half that difficulty which the other two men met with.[330] For it happened that there was then in that place, one Vain-hope,[331] a ferryman, that with his boat helped him over; so he, as the other I saw, did ascend the hill, to come up to the gate, only he came alone; neither did any man meet him with the least encouragement. When he was come up to the gate, he looked up to the writing that was above, and then began to knock, supposing that entrance should have been quickly administered to him; but he was asked by the men that looked over the top of the gate, Whence came you? and what would you have? He answered, I have eat and drank in the presence of the King, and He has taught in our streets. Then they asked him for his certificate, that they might go in and show it to the King; so he fumbled in his bosom for one, and found none. Then said they, Have you none? But the man answered never a word. So they told the King, but He would not come down to see him, but commanded the two Shining Ones that conducted Christian and Hopeful to the City, to go out and take Ignorance, and bind him hand and foot, and have him away. Then they took him up, and carried him through the air, to the door that I saw in the side of the hill, and put him in there. Then I saw that there was a way to hell, even from the gates of Heaven, as well as from the City of Destruction![332] So I awoke, and behold it was a dream.
THE CONCLUSION.
Now, READER, I have told my dream to thee; See if thou canst interpret it to me, Or to thyself, or neighbour; but take heed Of misinterpreting; for that, instead Of doing good, will but thyself abuse: By misinterpreting, evil ensues.
Take heed also, that thou be not extreme, In playing with the outside of my dream: Nor let my figure or similitude Put thee into a laughter or a feud. Leave this for boys and fools; but as for thee, Do thou the substance of my matter see.
Put by the curtains, look within my veil, Turn up my metaphors, and do not fail; There, if thou seekest them, such things to find, As will be helpful to an honest mind.
What of my dross thou findest there, be bold To throw away, but yet preserve the gold; What if my gold be wrapped up in ore?—None throws away the apple for the core. But if thou shalt cast all away as vain, I know not but 'twill make me dream again.
THE END OF THE FIRST PART.
FOOTNOTES:
[1] The jail. Mr. Bunyan wrote this precious book in Bedford jail, where he was imprisoned 12 years for preaching the Gospel. His bonds were those of the Gospel; and, like Peter, he could sleep soundly in prison. Blessed be God for even the toleration and religious privileges we now enjoy in consequence of it. Our author, thus prevented from preaching, turned his thoughts to writing; and, during his confinement, composed "The Pilgrim's Progress," and many other useful works. Thus the Lord causes "the wrath of man to praise Him." The servants of Christ, when restrained by wicked laws from publishing the word of life from the pulpit, have become more abundantly useful by their writings-(G. Burder).
[2] You will observe what honour, from his Pilgrim's first setting out, Bunyan puts upon the Word of God. He would give to no inferior instrumentality, not even to one of God's providences, the business of awakening his Pilgrim to a sense of his danger; but he places him before us reading his book, awakened by the Word. And he makes the first efficacious motive in the mind of this Pilgrim a salutary fear of the terrors of that Word, a sense of the wrath to come, beneath the burden of sin upon his soul-(Cheever, Lect. 6). The alarms of such an awakened soul are very different from the terrors of superstitious ignorance, which, arising from fright or danger, are easily quitted, with the silly mummeries of priestcraft-(Andronicus).
[3] "What shall I do?" This is his first exclamation. He has not as yet advanced so far as to say, What shall I do to be saved?-(Cheever, Lect. 6).
[4] Sometimes I have been so loaden with my sins, that I could not tell where to rest, nor what to do; yea, at such times, I thought it would have taken away my senses-(Bunyan's Law and Grace). [5] See the picture of a true penitent; a deep sense of danger, and solemn concern for his immortal soul, and for his wife and children; clothed with rags; his face turned from his house; studying the Bible with intense interest; a great burden on his back; praying; "the remembrance of his sins is grievous, and the burden of them is intolerable." Reader, have you felt this?-(Dr. Dodd).
[6] Reader! be persuaded to pause a moment, and ask yourself the question-What is my case? Did I ever feel a deep concern about my soul? Did I ever see my danger as a sinner? Did I ever exclaim, in the agony of my spirit, "What must I do to be saved?" Be assured that real godliness begins in feeling the burden of sin-(G. Border).
[7] The advice is to fly at once to Christ, and that he will then be told what to do. He is not told to get rid of his burden first, by reforming his life, and then to apply for further instruction to the Saviour-(J. B.).
[8] When a sinner begins to fly from destruction, carnal relations will strive to prevent him; but the sinner who is in earnest for salvation will be deaf to invitations to go back. The more he is solicited by them, the faster he will fly from them-(Mason).
[9] The names of these two neighbours are admirably characteristic, not confined to any age or place, but always accompany the young convert to godliness, as the shadow does the substance. Christian is firm, decided, bold, and sanguine. Obstinate is profane, scornful, self-sufficient, and contemns God's Word. Pliable is yielding, and easily induced to engage in things of which he understands neither the nature nor the consequences-(Thomas Scott).
[10] Objection. If I would run as you would have me, then I must run from all my friends, for none of them are running that way. Answ. And if thou dost, thou wilt run into the bosom of Christ, and of God. And what harm will that do thee? Objec. But if I ran this way, I must run from all my sins. Answ. That's true indeed; yet if thou dost not, thou wilt run into hell-fire. Objec. But I shall be mocked of all my neighbours. Answ. But if thou lose the benefit of Heaven, God will mock at thy calamity. Objec. But, surely, I may begin this, time enough a year or two hence. Answ. Hast thou any lease of thy life? Did ever God tell thee thou shalt live half a year or two months longer? Art thou a wise man to let thy immortal soul hang over hell by a thread of uncertain time, which may soon be cut asunder by death?-(Bunyan's Preface to the Heavenly Footman).
[11] It is interesting to compare this account of Heaven with that which Bunyan gave in the Preface to his "Sighs from Hell," published 20 years before-"O sinner, sinner, there are better things than hell to be had, and at a cheaper rate by the thousandth part than that. O there is no comparison; there is Heaven, there is God, there is Christ, there is communion with an innumerable company of saints and angels"-(ED). [12] Here you have another volume of meaning in a single touch of the pencil. Pliable is one of those who is willing, or think they are willing, to have Heaven, but without any sense of sin, or of the labour and self-denial necessary to enter Heaven. But now his heart is momentarily fired with Christian's ravishing descriptions, and as he seems to have nothing to trouble his conscience, and no difficulties to overcome, the pace of an honest, thorough inquirer, the movement of a soul sensible of its distresses and its sins, and desiring comfort only in the way of healing and of holiness, seems much too slow for him. He is for entering Heaven at once, going much faster than poor Christian can keep up with him. Then, said Christian, I cannot go so fast as I would, by reason of this burden that is on my back—(Cheever). [13] Satan casts the professor into the mire, to the reproach of religion, the shame of their brethren, the derision of the world, and the dishonour of God. He holds our hands while the world buffets us. He puts bears' skins upon us, and then sets the dogs at us. He bedaubeth us with his own foam, and then tempts us to believe that that bedaubing comes from ourselves-(Good News to the Vilest of Men, vol. 1, P. 69). [14] Guilt is not so much a wind and a tempest, as a load and burden. The devil, and sin, and the curse of the law, and death, are gotten upon the shoulders of this poor man, and are treading of him down, that he may sink into, and be swallowed up of, his miry place (Job 41:30)-(Bunyan's Saints' Know ledge of Christ's Love, vol. 2, p. 6).
[15] In this Slough of Despond there were good and firm steps, sound promises to stand upon, a causeway, indeed, better than adamant, clear across the treacherous quagmires; but mark you, fear followed Christian so hard, that he fled the nearest way, and fell in, not stopping to look for the steps, or not thinking of them. Now this is often just the operation of fear; it sets the threatenings against the promises, when it ought simply to direct the soul from the threatenings to the promises. It is the object of the threatenings to make the promises shine, and to make the soul lay hold upon them, and that is the purpose and the tendency of a salutary fear of the Divine wrath on account of sin, to make the believer flee directly to the promises, and advance on them to Christ-(Cheever). [16] Signifying that there is nothing but despondency and despair in the fallen nature of sinful man: the best that we can do, leaves us in the Slough of Despond, as to any hope in ourselves-(Mason).
[17] That is, the Lord Jesus Christ. We never find good ground, nor safe sounding, nor comfortable walking, till we enter into possession of Christ by faith, and till our feet are set upon Christ, who is the Rock of ages-(Mason).
[18] And now you may think, perhaps, that Christian having got out of the Slough of Despond, and fairly on his way, it is all well with him; but not so, for now he comes into a peril that is far greater than the last-a peril through which we suppose that every soul that ever goes on pilgrimage passes, and a peril in which multitudes that get safely across the Slough of Despond, perish forever-(Cheever).
[19] "Some inkling"; some intimation, hint, or slight knowledge: obsolete-(ED).
[20] There is great beauty in this dialogue, arising from the exact regard to character preserved throughout. Indeed, this forms one of our author's peculiar excellencies; as it is a very difficult attainment, and always manifests a superiority of genius-(Scott).
[21] Mr. Worldly-wiseman prefers morality to Christ the strait gate. This is the exact reasoning of the flesh. Carnal reason ever opposes spiritual truth. The notion of justification by our own obedience to God's Law ever works in us, contrary to the way of justification by the obedience of Christ. Self-righteousness is as contrary to the faith of Christ as indulging the lusts of the flesh. The former is the white devil of pride, the latter the black devil of rebellion and disobedience. See the awful consequences of listening to the reasonings of the flesh-(Mason).
[22] And "wotted": and knew. From the Saxon witen, to know; see Imperial Dictionary-(ED).
[23]Beware of taking men by their looks. They may look as gentle as lambs, while the poison of asps is under their tongue; whereby they infect many souls with pernicious errors and pestilent heresies, turning them from Christ and the hope of full justification and eternal life through Him ONLY, to look to, and rely upon, their own works, in whole, or in part, for salvation-(Mason).
[24] As the belief of the truth lies at the fountain of the hope of eternal life, and is the cause of anyone becoming a pilgrim; so the belief of a lie is the cause of anyone's turning out of the way which leads to glory-(Mason). [25] See the glory of Gospel grace to sinners. See the amazing love of Christ in dying for sinners. O remember the price, which obtained the pardon of our sins, at nothing less than His most precious blood! Believe His wonderful love. Rejoice in His glorious salvation. Live in the love of Him, in the hatred of your sins, and in humbleness of mind before Him-(Mason).
[26] Legality is as great an enemy to the cross of Christ as licentiousness; for it keeps the soul from coming to, believing in, and trusting wholly in the blood of Christ for pardon, and the righteousness of Christ for justification! so that it keeps the soul in bondage, and swells the mind with pride, while licentiousness brings a scandal on the cross—(Mason). [27] The straitness of this gate is not to be understood carnally, but mystically. This gate is wide enough for all the truly sincere lovers of Jesus Christ, but so strait that it will keep all others out. The gate of Eden was wide enough for Adam and his wife to go out at, yet it was too strait for them to go in at. Why? They had sinned; and the cherubim and the flaming sword made it too strait for them. The gates of the temple were six cubits wide, yet they were so strait that none who were unclean might enter them-(Bunyan's Strait Gate, vol. 1, p. 367).
[28] Here behold the love of Jesus, in freely and heartily receiving every poor sinner who comes unto Him; no matter how vile they have been, nor what sins they have committed, He loves them freely and receives them graciously; for He has nothing but GOOD-WILL to them. Hence, the heavenly host sang at his birth, "Good-will towards men" (Luke 2:14)-(Mason).
[29] As sinners become more decided in applying to Christ, and assiduous in the means of grace, Satan, if permitted, will be more vehement in his endeavours to discourage them, that, if possible, he may induce them to desist, and so come short of the prize-(Scott). A whole Heaven and eternal life is wrapped up in this little word-"Strive to enter in"; this calls for the mind and heart. Many professors make their striving to stand rather in an outcry of words, than in a hearty labour against the lusts and love of the world. But this kind of striving is but a beating the air, and will come to nothing at last-(Bunyan's Strait Gate, vol. 1, p. 866). Coming souls will have opposition from Satan. He casts his fiery darts at them; wanderings in prayer, enticements to old sins, and even blasphemous thoughts, assail the trembling penitent, when striving to enter into the strait gate, to drive him from "the way and the life"-(ED).
[30] "No betterment" is an admirable expression of the Christian's humility-he set out in company, but reached the gate alone; still it is not unto me, but unto Thy name be all the glory-(ED).
[31] "Carnal arguments" is altered to "carnal agreement," in several of Mr. Bunyan's editions: see third to the ninth-(ED).
[32] Christian, when admitted at the strait gate, is directed in the narrow way; not in the broad fashionable religion. In the broad road, every man may choose a path suited to his inclinations, shift about to avoid difficulties, or accommodate himself to circumstances; and he may be sure of company agreeable to his taste. But Christians must follow one another in the narrow way on the same track, facing enemies, and bearing hardships, without attempting to evade them; nor is any indulgence given to different tastes, habits, or propensities-(Scott).
[33] With gnat propriety Bunyan places the house of the Interpreter beyond the strait gate; for the knowledge of Divine things, that precedes conversion to God by faith in Christ, is very scanty, compared with the diligent Christian's subsequent attainments-(Scott).
[34] It would be difficult to find 12 consecutive pages in the English language, that contain such volumes of meaning, in such beautiful and instructive lessons, with such heavenly imagery, in so pure and sweet a style, and with so thrilling an appeal to the best affections of the heart, as these pages descriptive of Christian's sojourning in the house of the Interpreter. This good man of the house, the Interpreter, we are, without doubt, to take as the representative of the Holy Spirit, with His enlightening and sanctifying influences on the heart-(Cheever). The order in which these heavenly lessons are taught, is worthy of our admiration-(ED).
[35] As in creation, so in conversion, God's command is, "Let there be light"; it comes by the Word; no Bible, no light. God divided the light from the darkness; a blessed mystery to prove the Christian indeed-light in his mind at variance with his native darkness-(Bunyan, on Genesis).
[36] The FIRST object presented by the Holy Spirit to the mind of a young believer, is the choice of his minister; not to be submissive to human orders, but to choose for himself. The leading features are, that he be grave, devotional, a lover of his Bible, one who rejects error and preaches the truth; uninfluenced by paltry pelf or worldly honours; pleading patiently to win souls; seeking only his Master's approbation; souls, and not money, for his hire; an immortal crown for his reward. With the laws of men and friendship to mislead us, how essential is the guidance of the Holy Spirit in this important choice!-(ED). And whose portrait is Bunyan describing here? We think he had only Mr. Gifford in his eye as a faithful minister of Christ; but Bunyan too had been the pleader with men, and over his own head the crown of gold was shining, and while he wrote these words, you may be sure that his spirit thrilled within him as he said, And I too am a minister of Jesus Christ-(Cheever).
[37]Christian well knew this in his own deep experience; for the burden of sin was on him still, and sorely did he feel it while the Interpreter was making this explanation; and had it not been for his remembrance of the warning of the man at the gate, he would certainly have besought the Interpreter to take off his burden. The law could not take it off; he had tried that; and grace had not yet removed it; so he was forced to be quiet, and to wait patiently. But when the damsel came and sprinkled the floor, and laid the dust, and then the parlour was swept so easily, there were the sweet influences of the Gospel imaged; there was Divine grace distilling as the dew; there was the gentle voice of Christ hushing the storm; there were the corruptions of the heart, which the law had but roused into action, yielding under the power of Christ; and there was the soul made clean, and fit for the King of glory to inhabit. Indeed, this was a most instructive emblem. O that my heart might be thus cleansed, thought Christian, and then I verily believe I could bear my burden with great ease to the end of my pilgrimage; but I have had enough of that fierce sweeper, the Law. The Lord deliver me from his besom!-(Cheever).
[38] This was a vivid and striking emblem, and one which, in its general meaning, a child could understand. Passion stands for the men of this world, Patience of that which is to come; Passion for those who will have all their good things now, Patience for those who are willing, with self-denial, to wait for something better; Passion for those who are absorbed in temporal trifles, Patience for those whose hearts are fixed upon eternal realities; Passion the things which are seen, and the impatient eagerness with which they are followed, Patience the things which are unseen, and the faith, humility, and deadness to the world exercised in order to enjoy them. It is a good commentary upon Psalm 73-(Cheever).
[39] This instructive vision springs from the author's painful, but blessed experience. The flame of love in a Christian's heart is like the fire of despair in Satan's spirit-unquenchable. Before Bunyan had been behind the wall, the tempter suggested to him-"You are very hot for mercy, but I will cool you, though I be seven years in chilling your heart, I can do it at last; I will have you cold before long"-(Grace Abounding, No. 110). He is the father of lies. Thus he said to Christian in the fight, "Here will I spill thy soul"; instead of which, Apollyon was put to flight. We cannot fail with such a prop, That bears the earth's huge pillars up. Satan's water can never be so powerful to quench, as Christ's oil and grace are to keep the fire burning. Sinner, believe this, and love, praise, and rejoice in thy Lord. He loves with an everlasting love; He saves with an everlasting salvation; without His perpetual aid, we should perish; Christ is the Alpha and Omega of our safety; but how mysterious is the Saint's perseverance until we have seen the secret supply!-(ED).
[40] For a man to fight his way through infernal enemies, is in every age a fearful battle; but in addition to this, to enter his name as a nonconformist in Bunyan's time, demanded intrepidity of no ordinary degree; their enemies were the throne, the laws, and the bishops, armed with malignity against these followers of Jesus Christ. But there were noble spirits, "of very stout countenance," that by the sword of the Spirit cut their way through all opposition. Bunyan was one of these worthies-(Ivimey). [41] Verily thou didst, noble Christian! And who is there that does not know the meaning of it, and what heart so cold as not to be ravished by it! Yea, we should think that this passage alone might set any man out on this pilgrimage, might bring many a careless traveler up to the gate of this glorious palace to say, Set down my name, Sir! How full of instruction is this passage! It set Christian's own heart on fire to run forward on his journey, although the battle was before him-(Cheever).
[42] All these deeply interesting pictures are intended for every age and every clime. This iron cage of despair has ever shut up its victims. Many have supposed that it had a special reference to one John Child, who, under the fear of persecution, abandoned his profession, and, in frightful desperation, miserably perished by his own hand. See Introduction, page 73; see also the sickness and death of Mr. Badman's brother-(ED).
[43] Bunyan intended not to represent this man as actually beyond the reach of mercy, but to show the dreadful consequences of departing from God, and of being abandoned of Him to the misery of unbelief and despair-(Cheever).
[44] "An everlasting caution"-"God help me to watch." The battle with Apollyon, the dread valley, the trying scene at Vanity Fair, the exhilarating victory over By-ends and Demas, dissipated the painful scene of the iron cage; and want of prayerful caution led Christian into the dominion of Despair, and he became for a season the victim shut up in this frightful cage. Reader, may we be ever found "looking unto Jesus," then shall we be kept from Doubting Castle and the iron cage-(ED).
[45] "In the midst of these heavenly instructions, why in such haste to go?" Alas! the burden of sin upon his back pressed him on to seek deliverance-(ED).
[46] "Rack." Driven violently by the wind-(ED).
[47] We go about the world in the day time, and are absorbed in earthly schemes; the world is as bright as a rainbow, and it bears for us no marks or predictions of the judgment, or of our sins; and conscience is retired, as it were, within a far inner circle of the soul. But when it comes night, and the pall of sleep is drawn over the senses, then conscience comes out solemnly, and walks about in the silent chambers of the soul, and makes her survey and her comments, and sometimes sits down and sternly reads the record of a life that the waking man would never look into, and the catalogue of crimes that are gathering for the judgment. Imagination walks tremblingly behind her, and they pass through the open gate of the Scriptures into the eternal world-for thither all things in man's being naturally and irresistibly tend-and there, imagination draws the judgment, the soul is presented at the bar of God, and the eye of the Judge is on it, and a hand of fire writes, "Thou art weighed in the balances, and found wanting!" Our dreams sometimes reveal our character, our sins, our destinies, more clearly than our waking thoughts; for by day the energies of our being are turned into artificial channels, by night our thoughts follow the bent that is most natural to them; and as man is both an immortal and a sinful being, the consequences both of his immortality and his sinfulness will sometimes be made to stand out in overpowering light, when the busy pursuits of day are not able to turn the soul from wandering towards eternity-(Cheever). Bunyan profited much by dreams and visions. "Even in my childhood the Lord did scare and affright me with fearful dreams, and did terrify me with dreadful visions." That is a striking vision of church fellowship in the Grace Abounding, (Nos. 53-56); and an awful dream is narrated in the Greatness of the Soul-"Once I dreamed that I saw two persons, whom I knew, in hell; and methought I saw a continual dropping from Heaven, as of great drops of fire lighting upon them, to their sore distress" (vol. 1, p. 148)-(ED).
[48] Our safety consists in a due proportion of hope and fear. When devoid of hope, we resemble a ship without an anchor; when unrestrained by fear, we are like the same vessel under full sail without ballast. True comfort is the effect of watchfulness, diligence, and circumspection. What lessons could possibly have been selected of greater importance or more suited to establish the new convert, than these are which our author has most ingeniously and agreeably inculcated, under the emblem of the Interpreter's curiosities?-(Scott).
[49] This is an important lesson, that a person may be in Christ and yet have a deep sense of the burden of sin upon the soul-(Cheever). So also Bunyan-"Every height is a difficulty to him that is loaden; with a burden, how shall we attain the Heaven of heavens?"-(Knowledge of Christ's Love).
[50] This efficacious sight of the cross is thus narrated in Grace Abounding, (No. 115)-"Traveling in the country, and musing on the wickedness and blasphemy of my heart, that scripture came in my mind-"Having made peace through the blood of His cross" (Col. 1:20). I saw that day again and again, that God and my soul were friends by His blood; yea, that the justice of God and my soul could embrace and kiss each other. This was a good day to me; I hope I shall not forget it." He was glad and lightsome, and had a merry heart; he was before inspired with hope, but now he is a happy believer-(ED).
[51] None but those who have felt such bliss, can imagine the joy with which this heavenly visitation fills the soul. The Father receives the poor penitent with, "Thy sins be forgiven thee." The Son clothes him with a spotless righteousness. "The prodigal when he returned to his father was clothed with rags; but the best robe is brought out, also the gold ring and the shoes; yea, they are put upon him to his rejoicing" (Come and Welcome, vol. 1, p. 265). The Holy Spirit gives him a certificate; thus described by Bunyan in the House of God—"But bring with thee a certificate, To show thou seest thyself most desolate; Writ by the Master, with repentance seal'd; To show also, that here thou would'st be healed By those fair leaves of that most blessed tree By which alone poor sinners healed be: And that thou dost abhor thee for thy ways, And would'st in holiness spend all thy days; And here be entertained; or thou wilt find To entertain thee here are none inclined!" (Vol. 2, p. 680). Such a certificate, written upon the heart by the Holy Spirit, may be lost for a season, as in the arbour on the hill, but cannot be stolen even by Faith-heart, Mistrust, and Guilt. For the mark in his forehead, see 2 Corinthians 3:2, 3; "not with ink, but with the spirit of the living God, known and read of all men"-(ED).
[52] He that has come to Christ, has cast his burden upon Him. By faith he hath seen himself released thereof; but he that is but coming, hath it yet, as to sense and feeling, upon his own shoulders-(Come and Welcome, vol. 1, p. 264).
[53] "Fat"; a vessel in which things are put to be soaked, or to ferment; a vat-(ED).
[54] No sooner has Christian "received Christ" than he at once preaches to the sleeping sinners the great salvation. He stays not for human calls or ordination, but attempts to awaken them to a sense of their danger, and presently exhorts with authority the formalist and hypocrite. So it was in the personal experience of Bunyan; after which, when his brethren discovered his talent, they invited him to preach openly and constantly. Dare anyone find fault with that conduct, which proved so extensively useful?-(ED).
[55] The formalist has only the shell of religion; he is hot for forms because it is all that he has to contend for. The hypocrite is for God and Baal too; he can throw stones with both hands. He carries fire in one hand, and water in the other-(Strait Gate, vol. 1, p. 389). These men range from sect to sect, like wandering stars, to whom is reserved the blackness of darkness forever. They are barren trees; and the axe, whetted by sin and the law, will make deep gashes. Death sends Guilt, his first-born, to bring them to the King of terrors-(Barren Fig-tree).
[56] "We trow"; we believe or imagine: from the Saxon. See Imperial Dictionary-(ED).
[57] These men occupied the seat of the scorner; they had always been well dressed. His coat might do for such a ragamuffin as he had been, but they needed no garment but their own righteousness-the forms of their church. The mark, or certificate of the new birth, was an object of scorn to them. Probably they pitied him as a harmless mystic, weak in mind and illiterate. Alas! how soon was their laughter turned into mourning. Fear and calamity overwhelmed them. They trusted in themselves, and there was none to deliver-(ED).
[58] The Christian can hold no communion with a mere formal professor. The Christian loves to be speaking of the Lord's grace and goodness, of his conflicts and consolations, of the Lord's dealings with his soul, and of the blessed confidence which he is enabled to place in Him-(J. B.).
[59] Such is the fate of those who keep their sins with their profession, and will not encounter difficulty in cutting them off. "Not all their pretences of seeking after and praying to God will keep them from falling and splitting themselves in sunder"-(A Holy Life the Beauty of Christianity). There are heights that build themselves up in us, and exalt themselves to keep the knowledge of God from our hearts. They oppose and contradict our spiritual understanding of God and His Christ. These are the dark mountains at which we should certainly stumble and fall, but for one who can leap and skip over them to our aid-(Saints' Knowledge of Christ's Love, vol. 2, p. 8).
[60] Pleased with the gifts of grace, rather than with the gracious giver, pride secretly creeps in; and we fall first into a sinful self-complacence, and then into indolence and security. This is intended by his falling fast asleep-(Dr. Dodd).
[61] Sinful sloth deprives the Christian of his comforts. What he intended only for a moment's nap, like a man asleep during sermon-time in church, became a deep sleep, and his roll fell out of his hand; and yet he ran well while there was nothing special to alarm him. Religious privileges should refresh and not puff up-(Cheever).
[62] But why go back again? That is the next way to hell. Never go over hedge and ditch to hell. They that miss life perish, because they will not let go their sins, or have no saving faith-(Bunyan's Strait Gate, vol. 1, p. 388).
[63] To go forward is attended with the fear of death, but eternal life is beyond. I must venture. My hill was further: so I slung away, Yet heard a cry Just as I went, "None goes that way And lives." If that be all, said I, After so foul a journey, death is fair And but a chair.—(G. Herbert's Temple-The Pilgrimage)
[64] He is perplexed for his roll; this is right. If we suffer spiritual loss, and are easy and unconcerned about it, it is a sad sign that we indulge carnal security and vain confidences-(Mason).
[65] The backslider is attended with fears and doubts such a he felt not before, built on the vileness of his backsliding; more dreadful scriptures look him in the face, with their dreadful physiognomy. His new sins all turn talking devils, threatening devils, roaring devils, within him. Besides, he doubts the truth of his first conversion, and thus adds lead to his heels in returning to God by Christ. He can tell strange stories, and yet such as are very true. No man can tell what is to be seen and felt in the whale's belly but Jonah-(Bunyan's Christ a Complete Saviour, vol. 1, p. 224).
[66] "Beautiful for situation, the joy of the whole earth, is Mount Zion; God is known in her palaces for a refuge." Those who enter must joyfully submit to the laws and ordinances of this house-(Andronicus).
[67] The two lions, civil despotism and ecclesiastical tyranny, terrified many young converts, when desirous of joining a Christian church, here represented by the Beautiful Palace. In the reign of the Tudors they committed sad havoc. In Bunyan's time, they were chained, so that few suffered martyrdom, although many were ruined, imprisoned, and perished in dungeons. When Faithful passed they were asleep. It was a short cessation from persecution. In the Second Part, Great-heart slew Giant Bloody-man, who backed the lions; probably referring to the wretched death of that monster, Judge Jefferies. And in the experience of Mr. Fearing, it is clear that the Hill Difficulty and the lions were intended to represent temporal and bodily troubles, and not spiritual difficulties-"When we came at the Hill Difficulty, he made no stick at that, nor did he much fear the lions; for you must know that his trouble was not about such things as these; his fear was about his acceptance at last"-(ED).
[68] Christian, after feeling the burden of sin, entering by Christ the gate, taught by the Holy Spirit lessons of high concern in the Bible or House of the Interpreter; after losing his burden by faith in his crucified Saviour, his sins pardoned, clothed with his Lord's righteousness, marked by a godly profession, he becomes fit for church-fellowship; is invited by Bishop Gifford, the porter; and, with the consent of the inmates, he enters the house called Beautiful. Mark, reader, not as essential to salvation; it is by the side of the road, not across it; all that was essential had taken place before. Faithful did not enter. Here is no compulsion either to enter or pay: that would have converted it into the house of arrogance or persecution. It is upon the Hill Difficulty, requiring personal, willing efforts to scramble up; and holy zeal and courage to bear the taunts of the world and the growling frowns of the lions. Here he has new lessons to learn of Discretion, Piety, Prudence, and Charity, to bear with his fellow-members, and they with him; and here he is armed for his journey. Many are the blessed enjoyments of church-fellowship. "Esther was had to the house of the women to be purified, and so came to the king. God also hath appointed that those who come into His royal presence should first go to the house of the women, the church." (See Bunyan's Greatness of the Soul, vol. 1, p. 145). Every soul must be fitted for the royal presence, usually in church fellowship: but these lovely maidens sometimes wait on and instruct those who never enter the house Beautiful; who belong to the church universal, but not to any local body of Christians. John directs his Revelations to the seven churches in Asia; Paul, his epistles to the churches in Galatia, or to the church at Corinth-all distinct bodies of Christians; James to the 12 tribes; and Peter to the strangers, and "to them that have obtained like precious faith," of all churches-(ED).
[69] The true Christian's inmost feelings will best explain these answers, which no exposition can elucidate to those who are unacquainted with the conflict to which they refer, the golden hours, fleeting and precious, are earnests of the everlasting holy felicity of Heaven-(Scott). [70] The only true mode of vanquishing carnal thoughts is looking at Christ crucified, or dwelling upon His dying love, the robe of righteousness which clothes his naked soul, his roll or evidence of his interest, and the glory and happiness of Heaven! Happy souls who THUS oppose their corruptions!-(Dr. Dodd).
[71]This was the fact as it regards Bunyan when he was writing the "Pilgrim." He had a wife, two sons, and two daughters. This conversation was first published in the second edition, 1678; and if he referred to his own family, it was to his second wife, a most worthy and heroic woman; but she and some of his children were fellow-pilgrims with him. His eldest son was a preacher 11 years before the Second Part of the "Pilgrim" was published-(ED).
[72] O soul! consider this deeply. It is the life of a Christian that carries more conviction and persuasion than his words-(Mason).
[73] Those that religiously name the name of Christ, and do not depart from iniquity, cause the perishing of many. A professor that hath not forsaken his iniquity is like one that comes out of a pest-house to his home, with all his plague-sores running. He hath the breath of a dragon, and poisons the air round about him. This is the man that slays his children, his kinsmen, his friends, and himself. O! the millstone that God will shortly hang about your necks, when you must be drowned in the sea and deluge of God's wrath-(Bunyan's Holy Life, vol. 2, p. 530).
[74] How beautiful must that church be where Watchful is the porter; where Discretion admits the members; where Prudence takes the oversight; where Piety conducts the worship; and where Charity endears the members one to another! They partake of the Lord's Supper, a feast of fat things, with wine well refined-(J.B.).
[75] Ah! theirs was converse such as it behooves Man to maintain, and such as God approves—Christ and His character their only scope, Their subject, and their object, and their hope. O days of Heaven, and nights of equal praise! Serene and peaceful as those heavenly days When souls drawn upwards in communion sweet, Enjoy the stillness of some close retreat, Discourse, as if releas'd and safe at home, Of dangers past, and wonders yet to come-(Cowper).
[76] When Christiana and her party arrived at this house Beautiful, she requested that they might repose in the same chamber, called Peace, which was granted. The author, in his marginal note, explains the nature of this resting-place by the words, "Christ's bosom is for all pilgrims"-(ED).
[77] How suddenly that straight and glittering shaft Shot 'thwart the earth! In crown of living fire Up comes the day! As if they, conscious, quaff'd The sunny flood, hill, forest, city, spire, Laugh in the wakening light. Go, vain Desire! The dusky lights have gone; go thou thy way! And pining Discontent, like them expire! Be called my chamber Peace, when ends the day, And let me, with the dawn, like Pilgrim, sing and pray. Great is the Lord our God, And let His praise be great: He makes His churches His abode, His most delightful seat-(Dr. Watts).
[78] Should you see a man that did not go from door to door, but he must be clad in a coat of mail, and have a helmet of brass upon his head, and for his life-guard not so few as a thousand men to wait on him, would you not say, Surely this man has store of enemies at hand? If Solomon used to have about his bed no less than threescore of the most valiant of Israel, holding swords, and being expert in war, what guard and safeguard doth God's people need, who are, night and day, roared on by the unmerciful fallen angels? Why, they lie in wait for poor Israel in every hole, and he is forever in danger of being either stabbed or destroyed-(Bunyan's Israel's Hope, vol. 1, p. 602).
[79] Christ himself is the Christian's armoury. When he puts on Christ, he is then completely armed from head to foot. Are his loins girt about with truth? Christ is the truth. Has he on the breastplate of righteousness? Christ is our righteousness. Are his feet shod with the Gospel of peace? Christ is our peace. Does he take the shield of faith, and helmet of salvation? Christ is that shield, and all our salvation. Does he take the sword of the Spirit, which is the Word of God? Christ is the Word of God. Thus he puts on the Lord Jesus Christ; by his Spirit fights the fight of faith; and, in spite of men, of devils, and of his own evil heart, lays hold of eternal life. Thus Christ is all in all-(J. B.).
[80] The church in the wilderness, even her porch, is full of pillars-apostles, prophets, and martyrs of Jesus. There are hung up also the shields that the old warriors used, and on the walls are painted the brave achievements they have done. There, also, are such encouragements that one would think that none who came thither would ever attempt to go back. Yet some forsake the place-(Bunyan's House of Lebanon).
[81] The Delectable Mountains, as seen at a distance, represent those distinct views of the privileges and consolations, attainable in this life, with which believers are sometimes favoured. This is the pre-eminent advantage of Christian communion, and can only be enjoyed at some special seasons, when the Sun of Righteousness shines upon the soul-(Scott).
[82] Thus it is, after a pilgrim has been favoured with any special and peculiar blessings, there is danger of his being puffed up by them, and exalted on account of them; so was even holy Paul; therefore, the messenger of Satan was permitted to buffet him (2 Cor. 3:7)-(Mason). We are not told here what these slips were; but when Christian narrates the battle to Hopeful, he lets us into the secret-"These three villains," Faint-heart, Mistrust, and Guilt, "set upon me, and I beginning, like a Christian, to resist, they gave but a call, and in came their master. I would, as the saying is, have given my life for a penny, but that, as God would have it, I was clothed with armour of proof." In the Second Part, Great-heart attributed the sore combat with Apollyon to have arisen from "the fruit of those slips that he got in going down the hill." Great enjoyments need the most prayerful watchfulness in going down from them, lest those three villains cause us to slip. Christian's heavenly enjoyment in the communion of saints was followed by his humbling adventures in the valley-a needful proof of Divine love to his soul. "Whom the Lord loveth He chasteneth"-(ED). "A broken heart, O God, Thou wilt not despise." Has He given it to thee, my reader? Then He has given thee a cabinet to hold His grace in. True, it is painful now, it is sorrowful, it bleeds, it sighs, it sobs, well, very well; all this is because He has a mind that thou mayest rejoice in Heaven-(Bunyan's Acceptable Sacrifice).
[83] "No armour for his back"; to desist is inevitable ruin. He sees no safety except in facing his enemy. Fear itself creates additional courage, and induces him to stand his ground-(Drayton).
[84] The description of Apollyon is terrible. This dreadful imagery is collected from various parts of Scripture, where the attributes of the most terrible animals are given him; the attributes of leviathan, the dragon, the lion, and the bear; to denote his strength, his pride, his rage, his courage, and his cruelty-(Andronicus).
[85] In our days, when emigration is so encouraged by the state, it may be difficult for some youthful readers to understand this argument of Apollyon's. In Bunyan's time, every subject was deemed to be Crown property, and no one dared depart the realm without a license. Thus, when Cromwell and his heroes had hired ships, and were ready to start for America, Charles II providentially detained them, to work out the great Revolution-(ED).
[86] Promises or vows, whether made by us or by others on our behalf, before we possessed powers of reason or reflection, cannot be binding. The confirmation or rejection of all vows made by or for us in our nonage, should, on arriving at years of discretion, be our deliberate choice, for we must recollect that no personal dedication can be acceptable to God unless it is the result of solemn inquiry-(ED).
[87] Mark the subtlety of this gradation in temptation. The profits of the world and pleasures of sin are held out as allurements. The apostasy of others suggested. The difficulties, dangers, and sufferings of the Lord's people, are contrasted with the prosperity of sinners. The recollections of our sins and backslidings, under a profession of religion. The supposition that all our profession is founded in pride and vain-glory. All backed by our own consciences; as if Apollyon straddled quite across the way, and stopped us from going on-(Andronicus).
[88] This dialogue is given, in different words, in the Jerusalem Sinner Saved, Volume 1, pages 79, 80. Satan is loath to part with a great sinner. What, my true servant, quoth he, my old servant, wilt thou forsake me now? Having so often sold thyself to me to work wickedness, wilt thou forsake me now? Thou horrible wretch, dost not know that thou hast sinned thyself beyond the reach of grace, and dost thou think to find mercy now? Art not thou a murderer, a thief, a harlot, a witch, a sinner of the greatest size, and dost thou look for mercy now? Dost thou think that Christ will foul His fingers with thee? It is enough to make angels blush, saith Satan, to see so vile a one knock at Heaven's gates for mercy, and wilt thou be so abominably bold to do it? Thus Satan dealt with me, says the great sinner, when at first I came to Jesus Christ. And what did you reply? saith the tempted. Why, I granted the whole charge to be true, says the other. And what, did you despair, or how? No, saith he, I said, I am Magdalene, I am Zaccheus, I am the thief, I am the harlot, I am the publican, I am the prodigal, and one of Christ's murderers-yea, worse than any of these; and yet God was so far off from rejecting of me, as I found afterwards, that there was music and dancing in His house for me, and for joy that I was come home unto Him. When Satan charged Luther with a long list of crimes, he replied, This is all true; but write another line at the bottom, "The blood of Jesus Christ His Son cleanseth us from all sin"-(ED).
[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).
[136] Shall the world venture their soul's ruin for a poor corruptible crown; and shall not we venture the loss of a few trifles for an eternal crown? Shall they venture the loss of eternal life for communion with base, drunken, covetous wretches; and shall we not labour as hard, run as fast, nay, a hundred times more diligently, for such glorious and eternal friends as God to love, Christ to redeem, the Holy Spirit to comfort, and saints and angels in Heaven for company? Shall it be said at the last day, that the wicked made more haste to hell than you to Heaven? O let it not be so, but run with all might and main! They that will have Heaven must run for it, because the devil will follow them. There is never a poor soul that is gone to it, but he is after that soul. And I assure them the devil is nimble; he is light of foot, and can run apace. He hath overtaken many, tripped up their heels, and given them an everlasting fall—(Heavenly Footman).
[137] Bunyan illustrates the care of Christ for his afflicted ones with striking simplicity. "I love to play the child with children. I have met with a child that had a sore finger, so that it was useless. Then have I said, Shall we cut off this finger, and buy my child a better, a brave golden finger? At this he started, and felt indignation against me. Now, if a child has such tenderness for a useless member, how much more tender is the Son of God to his afflicted members?"-(Saint's Privilege, vol. 1, p. 674). The text here quoted forms the foundation of Bunyan's admirable Advice to Sufferers, in which he delightfully dwells upon the topics which Evangelist addresses to the Pilgrims, when on the verge of bitter persecution-(ED).
[138] Vanity Fair is the City of Destruction in its gala dress, in its most seductive and sensual allurements. It is this world in miniature, with its various temptations. Hitherto we have observed the pilgrims by themselves, in loneliness, in obscurity, in the hidden life and experience of the people of God. The allegory thus far has been that of the soul, amidst its spiritual enemies, toiling towards Heaven; now there comes a scene more open, tangible, external; the allurements of the world are to be presented, with the manner in which the true pilgrim conducts himself amidst them. It was necessary that Bunyan should show his pilgrimage in its external as well as its secret spiritual conflicts; it was necessary that he should draw the contrast between the pursuits and deportment of the children of this world and the children of light; that he should show how a true pilgrim appears, and is likely to be regarded, who, amidst the world's vanities, lives above the world, is dead to it, and walks through it as a stranger and a pilgrim towards Heaven-(Cheever).
[139] A just description of this wicked world. How many, though they profess to be pilgrims, have never yet set one foot out of this fair; but live in it all the year round! They "walk according to the course of this world" (Eph. 2:2); for "the god of this world hath blinded their minds" (1 Cor. 4:4). But all those for whose sins Jesus hath died "He delivers from this present evil world" (Gal. 1:4). You cannot be a pilgrim, if you are not delivered from this world and its vanities; for if you love the world, if it has your supreme affections, the love of God is not in you, (1 John 2:15); you have not one grain of precious faith in precious Jesus-(Mason).
[140] Mr. James, who, in 1815, published the "Pilgrim" in verse, conjectures that Bunyan's description of the Fair arose from his having been at Sturbridge Fair, near Cambridge. It was thus described in 1786-"The shops or booths are built in rows like streets, having each its name; as Garlick Row, Bookseller's Row, Cook Row, &c. Here are all sorts of traders, who sell by wholesale or retail; as goldsmith's toymen, braziers, turners, milliners, haberdashers, hatters, mercers, drapers, pewterers, china warehouses, and in a word, most trades that can be found in London. Here are also taverns, coffee-houses, and eating-houses, in great plenty. The chief diversions are puppets, rope-dancing, and music booths. To this Fair, people from Bedfordshire and the adjoining counties still resort. Similar kinds of fairs are now kept at Frankfort and Leipzig. These mercantile fairs were very injurious to morals; but not to the extent of debauchery and villany, which reign in our present annual fairs, near the metropolis and large cities." See an account of this fair in Hone's Year Book, page 1538-(ED). Our author evidently designed to exhibit in his allegory the grand outlines of the difficulties, temptations, and sufferings, to which believers are exposed in this evil world; which, in a work of this nature, must be related as if they came upon them one after another in regular succession; though in actual experience several may meet together, many may molest the same person again and again, and some harass him in every stage of his journey. We should, therefore, singly consider the instruction conveyed by every allegorical incident, without measuring our experience, or calculating our progress, by comparing them with circumstances which might be reversed or altered with almost endless variety. In general, Vanity Fair represents the wretched state of things in those populous places especially, where true religion is neglected and persecuted; and, indeed, "in the whole world lying in wickedness," as distinguished from the church of "redeemed sinners"-(Scott).
[141] Christ will not allow his followers to bury their talent in the earth, or to put their light under a bushel; they are not to go out of the world, or to retire into cloisters, monasteries, or deserts; but they MUST all go through this fair. Thus our Lord endured all the temptations and sufferings of this evil world, without being impeded or entangled by them, or stepping in the least aside to avoid them; and he was exposed to greater enmity and contempt than any of His followers-(Scott).
[142] The world will seek to keep you out of Heaven with mocks, flouts, taunts, threatenings, jails, gibbets, halters, burnings, and deaths. There ever was enmity between the seed of the serpent and the seed of the woman, and no endeavours can reconcile them. The world says, They will never come over to us; and we again say, By God's grace we will not go over to them.
[143] Holy Hunt of Hitchin, as he was called, a friend of Bunyan's, passing the market-place where mountebanks were performing, one cried after him, "Look there, Mr. Hunt!" Turning his head another way, he replied, "Turn away mine eyes from beholding vanity"-(Ivimey).
[144] An odd reply. What do they mean? That they are neither afraid nor ashamed to own what was the one subject of their souls' pursuit-the truth. Understand hereby, that the whole world, which lieth in wickedness, is deceived by a lie, and is under the delusion of the father of lies. In opposition to this, all believers in Christ are said to be of the truth (1 John 3:19). They know and believe that capital truth with which God spake from Heaven, "This is My beloved Son, in whom I am well pleased" (Matt. 3:17). This truth-that Jesus is the Son of God, and our only Saviour-lies at the foundation of all their hope; and to get more and more acquainted with Him, is the grand object of their pursuits. For this the world hates them; and Satan, who is an enemy to this truth, stirs up the world against them. "For," says our Lord, "they are not of the world, even as I am not of the world" (John 17:16)-(Mason).
[145] In 1670, the town porters of Bedford being commanded to assist in a brutal attack upon the Nonconformists, ran away, saying, "They would be hanged, drawn, and quartered, before they would assist in that work"; for which cause the justices committed two of them (which they could take) to the jail. The shops were shut up, so that it seemed like a place visited with the pest, where usually is written upon the door, "Lord, have mercy upon us!"-(Narrative of Proceedings against Nonconformists, p. 5. 4to, 1670).
[146] This is a true representation of what took place in England in Bunyan's time. It was a disgrace to our nation, that Englishmen, urged on by a fanatic church, treated two young and interesting women with a barbarity that would make savages (so called) blush. It was at Carlisle that two female pilgrims, Dorothy Waugh and Ann Robinson, were dragged through the streets, with each an iron instrument of torture, called a bridle, upon their heads; and were treated with gross indecency-(ED).
[147] The great object of the Gospel is to fit man for his active duties in this world, and prepare him for heavenly enjoyments in the world to come. Not like those lazy creeping things that shut themselves up in nunneries or monasteries to avoid the temptations and troubles, the resistance or hearing of which glorifies God. Christians are to be as lights-not hid under a bushel but seen of all men. The prayer of their Lord was and is, not that they should be taken out of the world, but kept from its evil contaminations-(ED).
[148] In Bunyan's account of his imprisonment, he closes it with these words-"Thus have I, in short, declared the manner and occasion of my being in prison; where I lie waiting the good will of God to do with me as He pleaseth; knowing that not one hair of my head can fall to the ground without the will of my Father which is in Heaven. Let the rage and malice of men be ever so great, they can do no more, nor go any further, than God permits them. When they have done their worst, 'we know that all things work together for good to them that love God'" (Rom. 8:28).
[149] The description of the process against the pilgrims, is framed in such a manner as emphatically to expose the secret reasons which influence men thus to persecute their innocent neighbours. The very names employed declare the several corrupt principles of the heart from whence this atrocious conduct results-(Scott).
[150] This is one of Satan's lies, much used by his emissaries, to the present day. A Christian fears God, and honours the king; he renders unto civil government that which belongs to civil and temporal things, but he dares not render unto Caesar the things that belong to God; and for thus righteously doing he is called disloyal-(ED).
[151] Superstition, or false devotion, is a most bitter enemy to Christ's truth and his followers. This fellow's evidence is very true; for as the lawyer said of Christ's doctrine, "Master, thus saying, thou reproachest us also" (Luke 11:45). So false worshippers, who rest in forms, and rites, and shadows, are stung to the quick at those who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh; such a conduct pours the utmost contempt upon all the will-worship, and doctrines, and superstition of carnal men-(Mason). With such, traditions, human inventions, forms, and externals, appear venerable and sacred; and they are mistaken with pertinaceous ignorance for the substance of religion. What is pompous and burdensome appears to such men meritorious; and the excitement of mere natural passions, as at a tragedy, is falsely deemed a needful help to true devotion. Their zeal hardens their hearts, and causes bitter rage, enmity, and calumny, against the pious Christians-(Scott).
[152] As soon as the poor sinner says, "O Lord our God, other lords beside Thee have had dominion over us: but by Thee only will we make mention of Thy name" (Isa. 26:13), your officious Pickthanks are always ready to bear testimony against him; and a blessed testimony this is; it is well worth living to gain, and dying in the cause of. If we are real disciples of Christ, we shall, as He did, testify of the world that the works thereof are evil, and the world will hate us for His sake (John 7:7)-(Mason). Pickthank has no real principle, but puts on zeal for any party that will promote his interests; he inwardly despises both the superstitious and the spiritual worshipper-(Scott).
[153] This is the Christian's plea and glory. While he knows "the tender mercies of the wicked are cruel" (Prov. 12:10), yet he also knows that the "merciful kindness of the Lord is great, and the truth of the Lord endureth forever" (Psa. 118:2)-(Mason).
[154] A more just and keen satirical description of such legal iniquities can scarcely be imagined, than that contained in this passage. The statutes and precedents adduced, with a humourous reference to the style in which charges are commonly given to juries, show what patterns persecutors choose to copy, and whose kingdom they labour to uphold. Nor can any impartial man deny that the inference is fair, which our author meant the reader to deduce, namely, that nominal Protestants, enacting laws requiring conformity to their own creeds and forms, and inflicting punishments on such as peaceably dissent from them, are actually involved in the guilt of these heathen persecutors—(Scott).
[155] These words, and this trial, were quoted (January 25, 1848) by the Attorney-General, at Westminster Hall, in answer to the manner in which Dr. Hampden was then charged with heresy by the Puseyites-(ED).
[156] If the Lord were to leave us in the hands of men, we should still find that their tender mercies are cruel. Such a jury as tried Faithful might be found in every county of Britain-(Burder). To this may be added, that the witnesses are still living-(ED).
[157] Nothing can be more masterly than the satire contained in this trial. The judge, the witnesses, and the jury, are portraits sketched to the life, and finished, every one of them, in quick, concise, and graphic touches; the ready testimony of Envy is especially characteristic. Rather than anything should be wanting that might be necessary to despatch the prisoner, he would enlarge his testimony against him to any requisite degree. The language and deportment of the judge are a copy to the life of some of the infamous judges under King Charles, especially Jefferies. You may find, in the trial of the noble patriot Algernon Sidney, the abusive language of the judge against Faithful almost word for word. The charge to the jury, with the Acts and laws on which the condemnation of the prisoner was founded, wax full of ingenuity and meaning-(Cheever).
[158] Bunyan gives a good portrait of Faithful in his Howe of Lebanon, referring to the character of Pomporius Algerius, mentioned in Fox's Book of Martyrs. "Was not this man, think you, a giant? did he not behave himself valiantly? was not his mind elevated a thousand degrees beyond sense, carnal reason, fleshly love, and the desires of embracing temporal things? This man had got that by the end that pleased Him; neither could all the flatteries, promises, threats, reproaches, make him once listen to, or inquire after, what the world, or the glory of it could afford. His mind was captivated with delights invisible. He coveted to show his love to his Lord, by laying down his life for His sake. He longed to be where there shall be no more pain, nor sorrow, nor sighing, nor tears, nor troubles. He was a man of a thousand!" Speaking of the pillars in that house at Lebanon, he says, "These men had the faces of lions, they have triumphed in the flames."
[159] This is a most exquisitely beautiful sketch; it is drawn to the life from many an era of pilgrimage in this world; there are in it the materials of glory, that constituted spirits of such noble greatness as are catalogued in the eleventh of Hebrews-traits of cruel mockings and scourgings, bonds and imprisonments-(Cheever).
[160] Political interests engage ungodly princes to promote toleration, and chain up the demon of persecution. The cruelties they exercise disgust the people, and they are disheartened by the ill success of their efforts to extirpate the hated sect-(Scott).
[161] I have often recorded it with thankfulness, that though in the dreary day of my pilgrimage, the Lord hath taken away a dear and faithful Christian friend, yet he has always raised up another. A very great blessing this, for which Christians can never be thankful enough-(Mason).
[162] Is not this too much the case with professors of this day? The Spirit of truth says, "All that will live godly in Christ Jesus shall suffer persecution" (2 Tim. 3:12). But how many act as if they had found the art of making the Spirit of truth a liar! for they can so trim and shape their conduct, as they vainly think to follow Christ, and yet to keep in with the world, which is at enmity against Him-a most fatal and soul-deceiving error-(Mason).
[163] What is this something that By-ends knew more than all the world? How to unite Heaven and hell-how to serve God and Mammon-how to be a Christian and a hypocrite at the same time. O the depth of the depravity of the human heart; alas! how many similar characters now exist, with two tongues in one mouth, looking one way and rowing another-(ED).
[164] Fear not, therefore, in her for to abide, She keeps her ground, come weather, wind, or tide.—(Bunyan's House of God, vol. 2, p. 579). If we will follow Christ, He tells us that we must take up our cross. The wind sets always on my face; and the foaming rage of the sea of this world, and the proud and lofty waves thereof do continually beat upon the sides of the bark, or ship, that myself, my cause, and my followers are in-(Bunyan's Greatness of the Soul, vol. 1, p. 107).
[165] Mind how warily these pilgrims acted to this deceitful professor. They did not too rashly take up an ill opinion against him; but when they had full proof of what he was, they did not hesitate one moment, but dealt faithfully with him, and conscientiously withdrew from him-(Mason). In a letter written in 1661, from Exeter jail, by Mr. Abraham Chear, a Baptist minister of Plymouth, who suffered greatly for nonconformity, and at length died in a state of banishment, there is this remark, "We have many brought in here daily, who go out again almost as soon, for a week in a prison tries a professor more than a month in a church"-(Ivimey).
[166] It might have been supposed that the persons here introduced were settled inhabitants of the town of Vanity, or the City of Destruction; but, indeed, they professed themselves pilgrims, and desired, during the "sunshine," to associate with pilgrims, provided they would allow them to hold the world, love money, and save all, whatever became of faith and holiness, of honesty, piety, truth, and charity?-(Scott).
[167] Pretended friends come with such expostulations as these: Why, dear Sir, will you give such offence? How much would it be for your comfort and interest in the world if you would but be a little more complying, and give way in some particular points and phrases. O what a syren's song! May the Lord enable every faithful servant to reply, "Get thee behind me, Satan"-(J. B.).
[168] These words of Solomon are thus wickedly misapplied by many to the present day. Ecclesiastes 7:16, 17 probably refers to the administration of justice which should be tempered with mercy, but not with laxity; or it may refer to the foolish opinions expressed upon the characters of Pharisee and publican, exalting the one or decrying the other overmuch. It cannot be meant to censure the utmost efforts after true righteousness, nor to sanction the slightest degree of wickedness-(ED).
[169]Woe unto them who wander from the way. Art bound for hell, against all wind and weather? Or art thou one agoing backward thither? Or dost thou wink, because thou would'st not see? Or dost thou sideling go, and would'st not be Suspected Yet these prophets can thee tell, Which way thou art agoing down to hell.—(Acts 7:20-22. Bunyan's House of God, vol. 2, p. 582).
[170] Notwithstanding By-ends could be reserved with faithful pilgrims, yet he can speak out boldly to those of his own spirit sad character. O the treacherous deceivings of the desperate wickedness of the human heart! Who can know it? No one but the heart-searching God-(Mason).
[171] Some men's hearts are narrow upwards, and wide downwards: narrow as for God, but wide for the world. They gape for the one, but shut themselves up against the other. The heart of a wicked man is widest downward; but it is not so with the righteous man. His desires, like the temple Ezekiel saw in the vision, are still widest upwards, and spread towards Heaven. A full purse, with a lean soul, is a great curse. Many, while lean in their estates, had fat souls; but the fattening of their estates has made their souls as lean as a rake as to good-(Bunyan's Righteous Man's Desires, vol. 1, p. 745).
[172] This dialogue is not in the least more absurd and selfish than the discourse of many who now attend on the preaching of the Gospel. If worldly lucre be the honey, they imitate the bee, and only attend to religion when they can gain by it; they determine to keep what they have at any rate, and to get more, if it can be done without open scandal-(Scott).
[173] There is a fund of satirical humour in the supposed case here very gravely stated; and if the author, in his accurate observations on mankind, selected his example from among the mercenaries that are the scandal of the Established Church, her most faithful friends will not greatly resent this conduct of a dissenter-(Scott). Dr. Paley would have done well to have read this chapter in Bunyan before composing some of the chapters in his Moral Philosophy, and his Sermon on the Utility of Distinctions in the Ministry-(Cheever).
[174] Here is worldly wisdom, infernal logic, and the sophistry of Satan. We hear this language daily, from money-loving professors, who are destitute of the power of faith. But in opposition to all this, the Holy Ghost testifies, "The love of money is the root of all evil" (1 Tim. 6:10), and a covetous man is an idolater (Col. 3:5). Hear this, and tremble, ye avaricious professors. Remember, ye followers of the Lamb, ye are called to "let your conversation be without covetousness" (Heb, 13:5); your Lord testifies, "Ye cannot serve God and Mammon" (Luke 16:13)—(Mason).
[175] How doth this commend itself to those who make merchandise of souls. What swarms of such locusts are there in this day!-(J.B.).
[176] If thou art one who tradeth in both ways: God's now, the devil's then; or if delays Thou mak'st of coming to thy God for life; Or if thy light and lusts are at a strife About who should be master of thy soul, And lovest one, the other dost control; These prophets tell thee can which way thou bendest, On which thou frown'st, to which a hand thou lendest.—(Titus 1:16. See vol. 2, p. 582).
[177] Bunyan, in his Holy Life the Beauty of Christianity, thus addresses such characters: "This is the man that hath the breath of a dragon; he poisons the air round about him. This is the man that slays his children, his kinsmen, his friend, and himself-he that offends God's little ones. O the millstone that God will shortly hang about your neck, when the time is come that you must be drowned in the sea and deluge of God's wrath!"-(See vol. 2, p. 539). The answer of Christian, though somewhat rough, is so conclusive as to fortify every honest mind against all the arguments which the whole tribe of time-serving professors ever did, or ever can adduce, in support of their ingenious schemes and insidious efforts to reconcile religion with covetousness and the love of the world, or to render it subservient to their secular interests-(Scott).
[178] Here see the blessedness of being mighty in the Scripture, and the need of that exhortation, "Let the Word of Christ dwell in you richly" (Col. 3:16). For the Word of God is quick and powerful, and sharper than a two-edged sword; it pierces through all the subtle devices of Satan, and the cunning craftiness of carnal professors; and divideth asunder the carnal reasonings of the flesh, and the spiritual wisdom which cometh from above.
Teach me, my God and King, In all things THEE to see, And what I do in any thing To do it as for THEE—(Mason).
[179] The Hill Lucre stands somewhat out of the way, but temptingly near. They that will profit by the mine must turn aside for it (Prov. 28:20, 22). Sir J. Mandeville, in his Travels, says, that in the Vale Perilous is plenty of gold and silver, and many Christian men go in for the treasure, but few come out again, for this are strangled of the devil. But good Christian men, that are stable in the faith, enter without peril-(ED).
[180] Eve expected some sweet and pleasant sight, that would tickle and delight her deluded fancy; but, behold sin, and the wrath of God, appear to the shaking of her heart; and thus, even to this day, doth the devil delude the world. His temptations are gilded with sweet and fine pretences, that men shall be wiser, richer, more in favour, live merrier, fare better, or something; and by such like things the fools are easily allured. But when their eyes are opened, instead of seeing what the devil falsely told them, they see themselves involved in wrath-(Bunyan on Genesis, vol. 2. p. 431).
[181] Here you see the end of double-minded men, who vainly attempt to temper the love of money with the love of Christ. They go on with their art for a season, but the end makes it manifest what they were. Take David's advice, "Fret not thyself because of evil-doers" (Psa. 37:1) "Be not thou afraid when one is made rich, when the glory of his house is increased" (Psa. 49:16). But go thou into the sanctuary of thy God, read His Word, and understand the end of these men-(Mason). Often, as the motley reflexes of my experience move in long processions of manifold groups before me, the distinguished and world-honoured company of Christian mammonists appear to the eye of my imagination as a drove of camels heavily laden, yet all at full speed; and each in the confident expectation of passing through the eye of the needle, without stop or halt, both beasts and baggage-(Coleridge).
[182] I have sometimes wondered at Lot. His wife looked behind her, and died immediately; but he would not so much as look behind him to see her. We do not read that he did so much as once look where she was, or what was become of her. His heart was set upon his journey; and well it might. There were the mountains before him, and the fire and brimstone behind him. His life lay at stake; and had he looked behind him he had lost it. Do thou so run, and "remember Lot's wife"-(Bunyan's Heavenly Footman).
[183] In former times, the purse was carried hanging to a girdle round the waist, and great dexterity was requisite to cut and carry it away without the knowledge of the owner. Public executions for theft had so little effect in repressing crime, that thefts were committed in sight of, or even under the gallows-(ED).
[184] Alas! poor pilgrims, like Peter, you soon forgot the judgment, although your sight of Lot's wife had so affected your spirits. How soon yon went into By-path Meadow! "wherefore, let him that thinketh he standeth, take heed lest he fall" (1 Cor. 10:12)-(ED).
[185] By this river, which is called "a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb" (Rev. 22:1), we may understand clear and comfortable views of God's everlasting love and electing grace. They could see in it God's glory shining in the face of Jesus Christ, and view their own faces in it, to their inexpressible joy. This is the river "the streams whereof make glad the city of God" (Psa. 46:4). The stream which flow from this river of electing love, are vocation to Christ, justification by Christ, sanctification in Christ, perseverance through Christ, glorification with Christ, and all joy and peace in believing on Christ. All this these pilgrims now enjoyed, and all this every fellow-citizen of the saints is called to enjoy in his pilgrimage to Zion. God hath chosen us in Christ, and blessed us with all spiritual blessings in Him. O how happy, peaceful, and joyful are pilgrims, when the Spirit takes of the things of Christ, shows them to us, and blesses us with a sense of interest in all the love of God, and finished salvation of Jesus!-(Mason).
[186] Blessed state indeed, but of short duration! Too often these desirable consolations of the Spirit render the Christian careless and unwatchful-(Burder).
[187] A scene to soothe and calm a mind fretted and harassed with the cares and turmoils of this every-day world; a sunny vista into the future, welcome in a weary hour to the worn spirit, which longs, as for the wings of the dove, that it may flee away, and be at rest; a glimpse of Sabbath quietness on earth, given as a pledge and foretaste of the more glorious and eternal Sabbath of Heaven-(Bernard Barton).
[188] Now had I an evidence, as I thought, of my salvation from Heaven, with many golden seals thereon, all hanging in my sight. Now could I remember the manifestations of grace with comfort; and longed that the last day were come, that I might forever be inflamed with the sight, and joy, and communion with Him, whose soul was made an offering for my sins. Before this I lay trembling at the mouth of hell; now I had got so far therefrom that I could scarce discern it. O, thought I, that I were fourscore years old, that I might die quickly, and my soul be gone to rest—(Grace Abounding, No. 128).
[189] They should have said, It is true this way is not so pleasant as the meadow, but it is the Lord's way, and the best, doubtless, for us to travel in. A man speedily enters into temptation when he becomes discontented with God's allotments; then Satan presents allurements, and from wishing for a better way, the soul goes into a worse. The discontented wish is father to a sinful will; I wish for a better is followed by, I will have a better, and so the soul goes astray-(Cheever).
[190] The transition into the by-path is easy, for it lies close to the right way; only you must get over a stile, that is, you must quit Christ's imputed righteousness, and trust in your own inherent righteousness; and then you are in By-path Meadow directly-(Mason).
[191] The best caution I can give to others, or take myself, is, not to be guided in matters of faith by men, but to make the Scriptures our only rule-to look to God for the teaching of His blessed Spirit, that He may keep our feet from the ways of death-(J.B.).
[192] "There is a way that seems right unto a man, but the end thereof are the ways of death" (Prov. 14:12). Vain confidence is this very way. O how easy do professors get into it! yea, real pilgrims are prone also to take up with it, owing to that legality, pride, and self-righteousness, which work in their fallen mature. See the end of it, and tremble; for it leads to darkness, and ends in death. Lord, humble our proud hearts, and empty us of self-righteousness, pride, and vain confidence-(Mason).
[193] So, sometimes, real pilgrims take counsel and example of strangers, of worldly men, and of presumptuous careless persons. Vain confidence is a sad guide anywhere, but especially when one has wandered out of the way—(Cheever).
[194] If thou be prying into God's secret decrees, or entertain questions about nice curiosities, thou mayest stumble and fall to thine eternal ruin. Take heed of that lofty spirit, that, devil-like, cannot be content with its own station—(Heavenly Footman).
[195] The thunder and lightning plainly show that this by-path leads to Sinai, not to Zion. One step over the stile, by giving way to a self-righteous spirit, and you enter the territories of despair-(J. B.).
[196] How varied is the experience of a Christian! he had just before overcome Demas, and conquered By-ends and his companions; is warned by Lot's wife, and now elated with the strength of his principles; boldness takes the place of caution; he ventures upon an easier path, and is involved in misery-(ED).
[197] When Bunyan pleaded, so energetically, for the communion of saints, irrespective of water-baptism, one of his arguments was, "The strongest may sometimes be out of the way." "Receive ye one another as Christ also received us"-(Vol. 2, p. 610).
[198] Here see, that as Christians are made helpful, so also, through prevailing corruptions, they are liable to prove hurtful to each other. But observe how grace works: it humbles, it makes the soul confess and be sorry for its misfortunes. Here is no reviling one another; but a tender sympathy and feeling concern for each other. O the mighty power of that grace and truth which came by Jesus Christ! How does it cement souls in the fellowship of love!—(Mason).
[199] How easy it is to trace the path that led the pilgrims astray! To avoid the roughness of the way, they entered the by-path, that by measures of carnal policy they might avoid afflictions. Guided by Vain-confidence, they were led from the road, and when this Vain-confidence was destroyed, they were involved in distress and danger-(Ivimey).
[200] The personification of Despair is one of the most instructive and beautiful portions of Bunyan's allegory. It appeals either to every man's experience, or to every man's sense of what may come upon him, on account of sin. It is at once, in some respects, the very gloomiest and very brightest part of the "Pilgrim's Progress"; for it shows at once to what a depth of misery sin may plunge the Christian, and also to what a depth the mercy of God in Christ may reach. The colouring of the picture is extremely vivid, the remembrance of it can never pass from the mind; and, as in a gallery of beautiful paintings, there may often be one that so strongly reminds you of your own experience, or that in itself is so remarkably beautiful as to keep you dwelling upon it with unabated interest; so it is with this delineation of Giant Despair, among the many admirable sketches of Bunyan's piety and genius. It is so full of deep life and meaning that you cannot exhaust it, and it is of such exquisite propriety and beauty that you are never tired with examining it-(Cheever).
[201] Sooner or later Doubting Castle will be the prison, and Giant Despair the keeper of all those who turn aside from Christ and His righteousness, to trust in any wise in themselves, and to their righteousness. "Our God is a jealous God," ever jealous of His own glory, and of the honour of His beloved Son-(Mason). So under the old cut, illustrating the Pilgrims in Doubting Castle, are these lines—"The pilgrims now, to gratify the flesh, Will seek its ease; but O! how they afresh Do thereby plunge themselves new griefs into! Who seek to please the flesh, themselves undo."
[202] Blessed sorrow! how many are there who never tasted the bread of Heaven, nor the water of life from the wells of salvation; who are strangers to the communion of saints, but do not feel themselves to be "in evil case," nor have wept under a sense of their wretched state-(ED).
[203] What! such highly-favoured Christians in Doubting Castle? After having traveled so far in the way of salvation, seen so many glorious things in the way, experienced so much of the grace and love of their Lord, and having so often proved His faithfulness? Is not this strange? No; it is common-the strongest Christians are liable to err and get out of the way, and then to be beset with very great and distressing doubts-(Mason). Despair, like a tremendous giant, will at last seize on the souls of all unbelievers; and when Christians conclude, from some misconduct, that they belong to that company, they are exposed to be taken captive by him. They do not, indeed, fall and perish with Vain-confidence; but for a season they find it impossible to rise superior to prevailing gloomy doubts bordering on despair, or to obtain the least comfortable hope of deliverance, or encouragement to use the proper means of seeking it-(Scott).
[204] The wife of Despair is Diffidence, or a distrust of God's faithfulness, and a want of confidence in His mercy. When a Christian follows such counsels, gloom and horror of mind will be produced, and life become a burden—(Ivimey).
[205] Bunyan, in one of his delightful treatises of comfort against despair, introduces the following striking colloquy-"Says Satan, Dost thou not know that thou art one of the vilest in all the pack of professors? Yes, says the soul, I do. Says Satan, Dost thou not know that thou hast horribly sinned? Yes, says the soul, I do. Well, saith Satan, now will I come upon thee with my appeals. Art thou not a graceless wretch? Yes. Hast thou an heart to be sorry for this wickedness? No, not as I should. And albeit, saith Satan, thou prayest sometimes, yet is not thy heart possessed with a belief that God will not regard thee? Yes, says the sinner. Why, then, despair, and go hang thyself, saith the devil. And now we are at the end of the thing designed and driven at by Satan. But what shall I now do, saith the sinner? I answer, take up the words of the text against him, "That ye may be able to comprehend the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge-(Saints' Knowledge of Christ's Love, vol. 2, p. 37).
[206] Giant Despair, it seems, has fits in sunshiny weather; that is, a gleam of hope, from Christ the Sun of righteousness, sometimes darted into their minds-(Burder).
[207] Satan and his angels will not be wanting to help forward the calamity of the man, who, in coming to Christ, is beat out of breath, out of heart, out of courage, by wind that blows him backward. They will not be wanting to throw up his heels in their dirty places, nor to trouble his head with the fumes of their foul breath. And now it is hard coming to God; Satan has the art of making the most of every sin; he can make every hair on the head as big as a cedar. But, soul, Christ can save unto the uttermost! come, man, come. He can do exceeding abundantly above all we can ask or think!-(Bunyan's Complete Saviour, vol. 1, p. 209). Poor Christian! What! tempted to destroy thyself? Lord, what is man! But see, despairing souls, mark the truth of that word, "There hath no temptation taken you but such as is common to man; but God is faithful, who will not suffer you to be tempted above that ye are able; but will, with the temptation, also make a way to escape, that ye may be able to bear it" (1 Cor. 10:13)-(Mason).
[208] Bunyan had an acute sense of the exceeding sinfulness of sin, and no saint had suffered more severely from despair. One of his great objects, in most of his works, is to arm poor pilgrims against desponding fears. Thus, in his first treatise on Gospel Truths-"He (the devil) will be sure to present to thy conscience the most sad sentences of the Scripture; yea, and set them home with such cunning arguments, that if it be possible he will make thee despair, and make away thyself as did Judas"-(Vol. 2, p.132). Sin, when seen in its colours, and when appearing in its monstrous shape and hue, frighteth all mortals out of their wits, away from God, and, if He stops them not, also out of the world. This is manifest by Cain, Judas, Saul, and others. They fly from before God, one to one fruit of despair, and one to another-(Pharisee and Publican, vol. 2, p. 260).
[209] An admirable chain of reasoning, pointing out the evils of despair, is to be found in the Jerusalem Sinner Saved (vol. 1, pp. 91, 92), under the head Fifthly. "It will make a man his own tormentor, and flounce and fling like a wild bull in a net (Isa. 51:20). Despair! it drives a man to the study of his own ruin, and brings him at last to be his own executioner" (2 Sam. 17:3-5)-(ED).
[210] Alas, how chang'd! Expressive of his mind, His eyes are sunk, arms folded, head reclin'd; Those awful syllables, hell, death, and sin, Though whisper'd, plainly tell what works within.—(Cowper's Hope).
"A wounded spirit who can bear?"
[211] To bring the state of Christian's mind before us, read the lamentations of the Psalmist, when he was a prisoner in Doubting Castle, under Giant Despair, in Psalm 88; and Bunyan's experience, as narrated in No. 163 of Grace Abounding. Despair swallowed him up, and that passage fell like a hot thunderbolt upon his conscience, "He was rejected, for he found no place for repentance"-(Ivimey).
[212] Dr. Donne, the celebrated Dean of St. Paul's, had recently published a thesis, to prove that suicide, under some circumstances, was justifiable. Hopeful answers all his arguments, and proves it to be the foulest of murders. Bunyan, in his treatise on Justification, volume 1, page 314, thus notices the jailer's intent to commit suicide, when the doors of the prison in which Paul was confined were thrown open-"Even now, while the earthquake shook the prison, he had murder in his heart-murder, I say, and that of a high nature, even to have killed his own body and soul at once"-(ED).
[213] Here is the blessing of a hopeful companion; here is excellent counsel. Let vain professors say what they may against looking back to past experiences, it is most certainly good and right so to do; not to encourage present sloth and presumption, but to excite fresh confidence of hope in the Lord. We have David's example, and Paul's word to encourage us to this, "The Lord that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistine" (1 Sam. 17:37); and says Paul, "We had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead" (2 Cor. 1:9)-(Mason).
[214] It is a curious picture which Bunyan has drawn of the intercourse between the giant and his wife Diffidence. They form a very loving couple in their way; and the giant takes no new step in the treatment of the pilgrims without consulting Mrs. Diffidence over night, so that the curtain lectures to which we listen are very curious. But Mrs. Diffidence ought rather to have been called Dame Desperation, or Desperate Resolution; for she seems, if anything, the more stubborn genius of the two-(Cheever). By these conversations between Diffidence and Despair, after they had retired to bed, Bunyan perhaps designed to intimate that, as melancholy persons seldom get rest at night, the gloominess of the season contributes to the distress of their minds. So Asaph complains: "My sore ran in the night, and ceased not: my soul refused to be comforted" (Psa. 67:2)-(Ivimey).
[215] How would the awful lesson of the man in the iron cage, at the Interpreter's house, now recur to poor Christian's mind: "I cannot get out, O now I cannot! I left off to watch, and am shut up in this iron cage, nor can all the men in the world let me out." Christian's answer to the despairing pilgrim now soon broke upon his memory: "The Son of the Blessed is very pitiful"-(ED).
[216] What! Pray in the custody of Giant Despair, in the midst of Doubting Castle, and when their own folly brought them there too? Yes; mind this, ye pilgrims, ye are exhorted, "I will that men pray everywhere, without doubting" (1 Tim. 2:8). We can be in no place but God can hear, nor in any circumstance but God is able to deliver us from. And be assured, that when the spirit of prayer comes, deliverance is nigh at hand-(Mason). Perhaps the author selected Saturday at midnight for the precise time when the prisoners began to pray, in order to intimate that the preparation for the Lord's day, which serious persons are reminded to make for its sacred services, are often the happy means of recovering those that have fallen into sin and despondency-(Scott).
[217] All at once, by a new revelation, which none but the Saviour could make, Christian finds the promises. Christ had been watching over his erring disciples-He kept back the hand of Despair from destroying them-He binds up the broken heart, and healeth all their wounds-(Cheever). As a key enters all the intricate wards of a lock, and throws back its bolts, so the precious promises of God in his Word, if turned by the strong hand of faith, will open all the doors which unbelief and despair have shut upon us-(Burder).
[218] Bunyan was a plain-spoken man, and feared not to offend delicate ears when truth required honest dealing. In his treatise on the Law and Grace, he says: "And therefore, my brethren, seeing God, our Father, hath sent us, damnable traitors, a pardon from Heaven, even all the promises of the Gospel, and hath also sealed to the certainty of it with the heart-blood of His dear Son, let us not be daunted"-(Vol. 1, p. 562).
[219] Precious promise! The promises of God in Christ are the life of faith, and the quickeners of prayer. O how oft do we neglect God's great and precious promises in Christ Jesus, while doubts and despair keep us prisoners! So it was with these pilgrims; they were kept under hard bondage of soul for four days. Hence see what it is to grieve the Spirit of God: for He only is the Comforter: and if He withdraws His influences, who or what can comfort us? Though precious promises are revealed in the Word, yet we can get no comfort from them but by the grace of the Spirit-(Mason).
[220] It was Sabbath morning. The sun was breaking over the hills, and fell upon their pale, haggard countenances, it was to them a new creation; they breathed the fresh, reviving air, and brushed, with hasty steps, the dew from the untrodden grass, and fled the nearest way to the stile, over which they had wandered. They had learned a lesson by suffering, which nothing else could have taught them, and which would remain with them to the day of their death—(Cheever). The experience of these "three or four" dreadful days is specially recorded in Grace Abounding, (Nos. 261-263). The key which opened the doors in Doubting Castle was these words, applied with power to his soul, "I must go to Jesus," in connection with Hebrews 12:22-24. Of the first night of his deliverance he says, "I could scarcely lie in my bed for joy and peace, and triumph through Christ"-(ED).
[221] They fell to devising what soldiers, and how many, Diabolus should go against Mansoul with, to take it; and after some debate, it was concluded that none were more fit for that expedition than an army of terrible DOUBTERS. They therefore concluded to send against Mansoul an army of sturdy doubters. Diabolus was to beat up his drum for 20 or 30,000 men in the Land of Doubting, which land lieth upon the confines of a place called Hell-gate Hill. Captain Rage was over the election doubters; his were the red colours; his standard-bearer was Mr. Destructive; and the great red dragon he had for his scutcheon. Captain Fury was over the vocation doubters; his standard-bearer was darkness; his colours were pale; and his scutcheon the fiery flying serpent. Captain Damnation was over the grace doubters; his were the red colours; Mr. No-life bore them; his scutcheon was the Black Den, &c.-(Holy War).
[222] When offending Christians are brought to deep repentance, renewed exercises of lively faith, and willing obedience in those self-denying duties which they had declined, the Lord "restores to them the joy of His salvation," and their former comforts become more abundant and permanent. The Delectable Mountains seem intended to represent those calm seasons of peace and comfort-(Scott).
[223] O how many professors grow weary of the way, fall short, and fail of coming to the end! Though the way be too far, too strait, and too narrow for many who set out, and never hold out to the end; yet all who are begotten by the Word of grace, and born of the Spirit of truth, shall persevere to the end, being kept by the mighty power of God, through faith, unto eternal salvation (1 Peter 1:5)-(Mason).
[224] There is in this laconic description of the homely dreamer a richness of beauty which no efforts of the artist can adequately portray; and in the concise dialogue of the speakers, a simple sublimity of eloquence which any commentary could only weaken. While our feelings are excited by this description, we cannot but remember that "eye hath not seen nor ear heard, neither have entered into the heart of man: the things which God hath prepared for them that love Him"-(Bernard Barton).
[225] Precious names! What is a pilgrim without knowledge? What is head-knowledge without heart-experience? And watchfulness and sincerity ought to attend us every step. When these graces are in us and abound, they make delectable mountains indeed-(Mason).
[226] Fine-spun speculations and curious reasonings lead men from simple truth and implicit faith into many dangerous and destructive errors-(Mason).
[227] It is well for us to be much on this mount. We have constant need of caution. Take heed and beware, says our Lord. Paul takes the Corinthians up to this Mount Caution, and shows them what awful things have happened to professors of old; and he leaves this solemn word for us, "Wherefore, let him that thinketh he standeth, take heed lest he fall" (1 Cor. 10:12)-(Mason).
[228] O the unthought-of imaginations, frights, fears, and terrors, that are effected by a thorough application of guilt, yielding to desperation! This is the man that hath his dwelling among the tombs with the dead, that is always crying out, and cutting himself with stones (Mark 5:3). But all in vain; desperation will not comfort him, the old covenant will not save him-(Grace Abounding, No. 185).
[229] Some retain the name of Christ, and the notion of Him as a Saviour; but cast Him off in the very things wherein the essential parts of His sacrifice, merits, and priesthood consist. In this lies the mystery of their iniquity. They dare not altogether deny that Christ doth save His people, as a Priest; but then their art is to confound His offices, until they jostle out of doors the merit of His blood and the perfection of His justifying righteousness. Such draw away the people from the cross (put out their eyes), and lead them among the infidels-(Bunyan's Israel's Hope, vol. 1, p. 615).
[230] Probably to guard pilgrims against the Popish doctrine of auricular confession-(ED).
[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).
[281] The Lord's dealings with his children are various, but all lead to the same end; some are shaken with terror, while others are more gently drawn, as with cords of love. In these things believers should not make their experiences standards one for another; still there is a similarity in their being brought to the same point of rejecting both sinful and righteous self, and believing on the Lord Jesus Christ as their complete salvation-(Andronicus).
[282] Christ did not appear to Hopeful's senses, but to his understanding; and the words spoken are no other than texts of Scripture taken in their genuine meaning-not informing him, as by a new revelation, that his sins were pardoned, but encouraging him to apply for this mercy, and all other blessings of salvation-(Scott).
[283] Since the dear hour that brought me to Thy foot, And cut up all my follies by the root, I never trusted in an arm but Thine, Nor hoped, but in Thy righteousness Divine. My prayers and alms, imperfect and defiled, Were but the feeble efforts of a child. Howe'er perform'd, it was their brightest part That they proceeded from a grateful heart. Cleans'd in Thine own all-purifying blood, Forgive their evil, and accept their good. I cast them at Thy feet—my only plea Is what it was, DEPENDENCE UPON THEE!—(Cowper).
[284] Not governed by the Word of God, but by his own will, his grounds of confidence for salvation unfitted him for Christian fellowship, unless he happened to fall in with a man who had imbibed his own notions-(ED).
[285] The desire of Heaven-when its nature is not understood, the proper means of obtaining it are neglected, other objects are preferred to it-is no proof that a man will be saved. The expression, "The desire of grace is grace," is very fallacious. But to hunger and thirst for God, and His righteousness, His favour, image, and service, as the supreme good, so that no other object can satisfy the heart, is grace indeed, and shall be completed in glory-(Scott).
[286] Real Christians are often put to a stand, while they find and feel the workings of all corruptions and sins in their nature; and when they hear others talk so highly of themselves, how full their hearts are of love to God, and of good motions, without any complainings of their hearts. But all this is from the ignorance of their own hearts; and pride and self-righteousness harden them against feeling its desperate wickedness-(Mason).
[287] I saw that it was not my good frame of heart that made my righteousness better, nor yet my bad frame that made my righteousness worse; for my righteousness was Jesus Christ, the same yesterday, and today, and forever (Heb. 13:8)-(Grace Abounding, No. 229).
[288] Here we see how naturally the notion of man's righteousness blinds his eyes to, and keeps his heart from believing, that Christ's personal righteousness alone justifies a sinner in the sight of God; and yet such talk bravely of believing, but their faith is only fancy. They do not believe unto righteousness; but imagine they have now, or shall get, a righteousness of their own, some how or other. Awful delusion!-(Mason).
[289] Here is the very essence of that delusion which works by a lie, and so much prevails, and keeps up an unscriptural hope in the hearts of so many professors. Do, reader, study this point well; for here seems to be a show of scriptural truth, while the rankest poison lies concealed in it. For it is utterly subversive of, and contrary to, the faith and hope of the Gospel-(Mason).
[290] The way of being justified by faith for which Ignorance pleads may well be called "fanatical," as well as "false"; for it is nowhere laid down in Scripture; and it not only changes the way of acceptance, but it takes away the rule and standard of righteousness, and substitutes a vague notion, called sincerity, in its place, which never was, nor can be, defined with precision-(Scott).
[291] Justification before God comes, not by imitating Christ as exemplary in morals, but through faith in His precious blood. To feed on Jesus is by respecting Him as made of God a curse for our sin. I have been pleased with observing, that none of the signs and wonders in Egypt could deliver the children of Israel thence, until the lamb was slain—(Bunyan on Justification, vol. 2, p. 330).
[292] Under these four heads, we have a most excellent detection of a presumptive and most dangerous error which now greatly prevails, as well as a scriptural view of the nature of true faith, and the object it flies on wholly and solely for justification before God, and acceptance with God. Reader, for thy soul's sake, look to thy foundation. See that thou build upon nothing in self, but all upon that sure foundation which God hath laid, even his beloved Son, and his perfect righteousness-(Mason).
[293] This, by all natural men, is deemed the very height of enthusiasm; but a spiritual man knows its blessedness, and rejoices in its comfort. It is a close question. What may we understand by it? Doubtless, what Paul means when he says, "It pleased God to reveal His Son in me," (Gal. 1:15, 16): that is, he had such an internal, spiritual, experimental sight, and knowledge of Christ, and of salvation by Him, that his heart embraced Him, his soul cleaved to Him, his spirit rejoiced in Him; his whole man was swallowed up with the love of Him, so that he cried out in the joy of his soul, This is my Beloved and my Friend-my Saviour, my God, and my Salvation. He is the chief of ten thousand, and altogether lovely. We know nothing of Christ savingly, comfortably, and experimentally, till He is pleased thus to reveal Himself to us (Matt. 11:27). This spiritual revelation of Christ to the heart is a blessing and comfort agreeable to, and consequent upon, believing on Christ, as revealed outwardly in the Word. Therefore, every believer should wait, and look, and long, and pray for it. Beware you do not despise it; if you do, you will betray your ignorance of spiritual things, as Ignorance did-(Mason).
[294] Many of these revelations appear in the Grace Abounding, as "that scripture fastened on my heart" (No. 201); "that sentence darted in upon me" (No. 204); "these words did with great power break in upon me" (No. 206); "suddenly this sentence fell upon my soul" (No. 229); and many others-(ED).
[295] That sinner is not thoroughly awakened, who does not see his need of Christ's righteousness to be imputed to him. Nor is he quickened, who has not fled to Christ as "the end of the law for righteousness to every one that believeth" (Rom. 10:4)-(Mason).
[296] Ignorant professors cannot keep pace with spiritual pilgrims, nor can they relish the doctrine of making Christ all in all, in the matter of justification and salvation, and making the sinner nothing at all, as having no hand in the work, nor getting any glory to himself by what he is able to do of himself. Free grace and free will; Christ's imputed righteousness, and the notion of man's personal righteousness, cannot accord-(Mason).
[297] Take heed of hardening thy heart at any time, against convictions or judgments. I bid you before to beware of a hard heart; now I bid you beware of hardening your soft heart. The fear of the Lord is the pulse of the soul. Pulses that beat best are the best signs of life; but the worst show that life is present. Intermitting pulses are dangerous. David and Peter had an intermitting pulse, in reference to this fear-(Bunyan on the Fear of God, vol. 1, pp. 487, 489). [298] Mark well Christian's definition of "fear." It is one of those precious passages in which our author gives us the subject matter of a whole treatise in a few short and plain sentences. Treasure it up in your heart, and often ponder it there. It will prove, through the blessing of the Spirit, a special means of enlivening, when spiritual langour, in consequence of worldly ease, is creeping upon your soul-(Andronicus).
[299] "Pitiful old self-holiness." Mind this phrase. Far was it from the heart of good Mr. Bunyan to decry personal holiness. It is nothing but self-holiness, or the holiness of the old man of sin; for true holiness springs from the belief of the truth, and love to the truth. All besides this only tends to self-confidence, and self-applause-(Mason).
[300] It is good to call to mind one's own ignorance, when in our natural estate, to excite humility of heart, and thankfulness to God, who made us to differ, and to excite pity towards those who are walking in nature's pride, self-righteousness, and self-confidence-(Mason).
[301] "Temporary"; one who is doctrinally acquainted with the Gospel, but a stranger to its sanctifying power. The reasons and manner of such men's declensions and apostasy are very justly and emphatically stated-(Scott).
[302] In Hoffman's poetical version of the "Pilgrim," this sentence is, "And nature will return, like Pope, to pork"; alluding to one of the Popes, who used daily to have a dish of pork; but, being sick, his physicians forbade it, when the Pope, in a rage, cried out, "Give me my pork, in spite of God"-(ED).
[303] A true description of the state of some professors. Here see the reason why so many saints, as they are called, fall away. From hence, some take occasion to deny the scriptural, soul-comforting doctrine, of the certain perseverance of God's saints unto eternal glory. So they display the pride of their own hearts, their ignorance of God's Word, while they make God's promises of no effect, and the Gospel of his grace, only much ado about nothing-(Mason).
[304] Three young fellows, Mr. Tradition, Mr. Human-wisdom, and Mr. Man's-invention, proffered their services to Shaddai. The captains told them not to be rash; but, at their entreaty, they were listed into Boanerges' company, and away they went to the war. Being in the rear, they were taken prisoners. Then Diabolus asked them if they were willing to serve against Shaddai. They told him, that as they did not so much live by religion as by the fates of fortune, they would serve him. So he made two of them sergeants; but he made Mr. Man's-invention his ancient-bearer [standard-bearer]-(Bunyan's Holy War).
[305] See how gradually, step by step, apostates go back. It begins in the unbelief of the heart, and ends in open sins in the life. Why is the love of this world so forbidden? Why is covetousness called idolatry? Because, whatever draws away the heart from God, and prevents enjoying close fellowship with him, naturally tends to apostasy from him. Look well to your hearts and affections. "Keep thy heart with all diligence, for out of it are the issues of life" (Prov. 4:23). If you neglect to watch, you will be sure to smart under the sense of sin on earth, or its curse in hell. "See then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil" (Eph. 5:15, 16)-(Mason).
[306] O what a blessed state! what a glorious frame of soul is this! Job speaks of it as the candle of the Lord shining upon his head (29:3). The church, in a rapture, cries out, "Sing, O heavens; and be joyful, O earth; break forth into singing, O mountains: for the Lord hath comforted His people" (Isa. 49:13). Paul calls this, "The fullness of the blessing of the Gospel of Christ" (Rom. 15:29). O rest not short of enjoying the full blaze of Gospel peace and spiritual joy-(Mason). During the last days of that eminent man of God, Dr. Payson, he once said, "When I formerly read Bunyan's description of the Land of Beulah, where the sun shines and the birds sing day and night, I used to doubt whether there was such a place; but now my own experience has convinced me of it, and it infinitely transcends all my previous conceptions." The best possible commentary on the glowing descriptions in Bunyan is to be found in that very remarkable letter dictated by Dr. Payson to his sister, a few weeks before his death-"Were I to adopt the figurative language of Bunyan, I might date this letter from the Land Beulah, of which I have been for some weeks a happy inhabitant. The Celestial City is full in my view. Its glories have been upon me, its breezes fan me, its odours are wafted to me, its sounds strike upon my ears, and its spirit is breathed into my heart. Nothing separates me from it but the River of Death, which now appears but as an insignificant rill, that may be crossed at a single step, whenever God shall give permission. The Sun of Righteousness has been gradually drawing nearer and nearer, appearing larger and brighter as He approached, and now He fills the whole hemisphere, pouring forth a flood of glory, in which I seem to float, like an insect in the beams of the sun; exulting, yet almost trembling, while I gaze on this excessive brightness, and wondering, with unutterable wonder, why God should deign thus to shine upon a sinful worm"-(Cheever). [307] In the immediate view of heavenly felicity, Paul "desired to depart hence, and be with Christ, as far better" than life. David "fainted for God's salvation." In the lively exercise of holy affections, the believer grows weary of this sinful world, longs to have his faith changed for sight, his hope swallowed up in enjoyment, and his love perfected—(Scott).
[308] No other language than that of Bunyan himself, perused in the pages of his own sweet book, could be successful in portraying this beauty and glory; for now he seems to feel that all the dangers of the pilgrimage are almost over, and he gives up himself without restraint so entirely to the sea of bliss that surrounds him, and to the gales of Heaven that are wafting him on, and to the sounds of melody that float in the whole air around him, that nothing in the English language can be compared with this whole closing part of the "Pilgrim's Progress," for its entrancing splendour, yet serene and simple loveliness. The colouring is that of Heaven in the soul; and Bunyan has poured his own Heaven-entranced soul into it. With all its depth and power, there is nothing exaggerated, and it is made up of the simplest and most scriptural materials and images. We seem to stand in a flood of light, poured on as from the open gates of paradise. It falls on every leaf and shrub by the way-side; it is reflected from the crystal streams that, between grassy banks, wind amidst groves of fruit-trees into vineyards and flower-gardens. These fields of Beulah are just below the gate of Heaven; and with the light of Heaven there come floating down the melodies of Heaven, so that here there is almost an open revelation of the things which God hath prepared for them that love Him—(Cheever).
[309] This is the place, this is the state, Of all that fear the Lord; Which men nor angels may relate With tongue, or pen, or word. No night is here for to eclipse Its spangling rays so bright; Nor doubt, nor fear, to shut the lips Of those within this light.
The strings of music here are timed For heavenly harmony, And every spirit here perfumed With perfect sanctity. Here run the crystal streams of life, Quite thorow all our veins; And here by love we do unite With glory's golden chains.—(Bunyan's One Thing Needful).
[310] Mr. Flavel, being on a journey, set himself to improve the time by meditation; when his mind grew intent, till at length he had such ravishing tastes of heavenly joys, and such full assurance of his interest therein, that he utterly lost the sight and sense of this world and all its concerns, so that for hours he knew not where he was. At last, perceiving himself faint, he alighted from his horse and sat down at a spring, where he refreshed himself, earnestly desiring, if it were the will of God, that he might there leave the world. His spirit reviving, he finished his journey in the same delightful frame; and all that night passed without a wink of sleep, the joy of the Lord still overflowing him, so that he seemed an inhabitant of the other world-(Pneumatologia, 4to, 2d edit. p. 210).
[311] Who are these ministering spirits, that the author calls "men"? Are they the glorified inhabitants of the Celestial City? Moses and Elias appeared at the transfiguration; so the spirit who spake with John (Rev. 20:10), was his fellow-servant. Are these "spirits of just men made perfect"-the angel-ministering spirits which are sent forth to minister for them who shall be heirs of salvation? (Heb. 1:14; 12:22, 23)-(ED).
[312] What are these two difficulties? Are they not death without, and unbelief within? It is through the latter that the former is all-distressing to us. O for a strong, world-conquering, sin-subduing, death-overcoming faith, in life and death! Jesus, Master, speak the word, unbelief shall flee, our faith shall not fail, and our hope shall be steady-(Mason).
[313] Well, now the pilgrims must meet with, and encounter, their last enemy, death. When he stares them in the face, their fears arise. Through the river they must go. What have they to look at? What they are in themselves, or what they have done and been? No. Only the same Jesus who conquered death for us, and can overcome the fear of death in us-(Mason).
[314] But tim'rous mortals start and shrink To cross this narrow sea; They linger, shivering on the brink, And fear to launch away-(Watts). Evodias could not join in the petition of the Liturgy-"From sudden death, good Lord, deliver us." He had his wish; and expired suddenly on a Lord's-day morning, while thousands were assembling to hear him preach-(Andronicus).
[315] Bunyan died in perfect peace, though it is probable that he expected darkness in the trying hour. Thus he says, in his treatise on Paul's Departure, "Aye, this will make thee cry, though thou be as good as David. Wherefore learn by his sorrows to serve thy generation, by the will of God, before falling asleep. God can pardon thy sins, and yet make them a bitter thing and a burden at death. It is easy to HIM to pardon, and yet break all thy bones; or show Himself in such dreadful majesty, that Heaven and earth shall tremble at His presence. Let the thoughts of this prevail with thee to manage thy time and work in wisdom, while thou art well" (Vol. 1, p. 730)-(ED).
[316] Satan is suffered to be very busy with God's people in their last moments, but he too, like death, is a conquered enemy by our Jesus; therefore, amidst all his attacks, they are safe. He cannot destroy them whom Jesus hath redeemed, for He is faithful to them, and almighty to save-(Mason).
[317] Hopeful, agreeably to his name, was not only preserved from terror, but enabled to encourage his trembling companion telling him the welcome news that "he felt the bottom, and it was good." Blessed experience! If Christ is our foundation, we have nothing to fear, even in the swellings of Jordan, for death itself cannot separate us from the love of Christ-(Burder).
[318] When you visit a sick or death bed, be sure that you take God's Word with you, in your heart and in your mouth. It is from that only that you may expect a blessing upon, and to the soul of, the sick or the dying; for it is by the Word of God faith came at the first; it is by that, faith is strengthened at the last; and Jesus is the sum and substance of the Scriptures-(Mason).
[319] Jesus Christ, He is indeed the Alpha and Omega, the first and the last, the beginning of our hope, and the end of our confidence. We begin and end the Christian pilgrimage with Him; and all our temptations and trials speak loudly, and fully confirm to us that truth of our Lord, "Without Me ye can do nothing" (John 15:5)-(Mason).
[320] The temporary distresses of dying believers often arise from bodily disease, which interrupt the free exercise of their intellectual powers. Of this Satan will be sure to take advantage, as far as he is permitted, and will suggest gloomy imaginations, not only to distress them, but to dishearten others by their example. Generally they who, for a time, have been most distressed, have at length died most triumphantly-(Scott).
[321] I cannot trust myself to read the account of Christian going up to the Celestial Gate, after his passage though the River of Death-(Arnold).
[322] Bunyan, in his Saint's Knowledge of Christ's Love, describes the feelings of the pilgrim, while clothed with mortality, looking up to the heights of Heaven. Christ could mount up-Elijah had a chariot of fire-Enoch was taken by God. But I, poor I, how shall I get thither? How often are considering thoughts wanting in professors! The question is happily solved in Christian and Hopeful's experience; they left all their mortal garments and burdens behind them in the river, and their free spirits for the first time felt the sweets of liberty in their perfection-(ED).
[323] I know that all who go to paradise, are conducted thither by these holy ones; but yet, for all that, such as die under the cloud, for unchristian walking with God, may meet with darkness on that day, and go heavily hence. But as for those who have been faithful to their God, they shall see before them, or from earth see glory-(Bunyan's Paul's Departure, vol. 1, p. 741).
[324] Ah, Christian! None can conceive or describe what it is to live in a state separate from a body of sin and death. Surely in some happy, highly-favoured moments, we have had a glimpse, a foretaste of this, and could realize it by faith. O for more and more of this, till we possess and enjoy it in all its fullness! If Jesus be so sweet to faith below, who can tell what He is in full fruition above? This we must die to know-(Mason).
[325] Bunyan has, with great beauty and probability, brought in the ministry of angels, and regions of the air, to be passed through in their company, rising, and still rising, higher and higher, before they come to that mighty mount on which He has placed the gates of the Celestial City. The angels receive His pilgrims as they come up from the River of Death, and form for them a bright, glittering, seraphic, loving convoy, whose conversation prepares them gradually for that exceeding and eternal weight of glory which is to be theirs as they enter in at the gate. Bunyan has thus, in this blissful passage from the river to the gate, done what no other devout writer, or dreamer, or speculator, that we are aware of, has ever done; he has filled what perhaps in most minds is a mere blank, a vacancy, or at most a bewilderment and mist of glory, with definite and beatific images, with natural thoughts, and with the sympathizing communion of gentle spirits, who form, as it were, an outer porch and perspective of glory, through which the soul passes into uncreated light. Bunyan has thrown a bridge, as it were, for the imagination, over the deep, sudden, open space of an untried spiritual existence; where it finds, ready to receive the soul that leaves the body, ministering spirits, sent forth to minister unto them who are to be heirs of salvation-(Cheever).
[326] Glory beyond all glory ever seen By waking sense, or by the dreaming soul! The appearance, instantaneously disclosed, Was of a mighty City-boldly say A wilderness of building, sinking far, And self-withdrawn into a wondrous depth, Far sinking into splendour without end! Fabric it seemed of diamond and of gold, With alabaster domes and silver spires, And blazing terrace upon terrace, high Uplifted: here, serene pavilions bright, In avenues disposed; there, towers begirt With battlements, that on their restless fronts Bore stars-illumination of all gems!—(Wordsworth).
[327]A certificate, To show thou seest thyself most desolate; Writ by the Master, with repentance seal'd. To show also that here [by Christ] thou would'st be healed. And that thou dost abhor thee for thy ways, And would'st in holiness spend all thy days.—(Bunyan's House of God, vol. 2, p. 580).
[328] Blessed indeed is that man who, while encumbered with a sinful body, can truly say, "I live, yet not I, but Christ liveth in me." In Him all the commandments are obeyed-all my sins washed away by His blood-and my soul clothed with righteousness and immortality. Blessed are the dead who die in the Lord: they enter the Celestial City. This is the righteous nation, which keepeth the truth. O my reader, would you be one of the glorified inhabitants of that city whose builder and maker is God? Then must you live the life of faith; so run that ye may obtain; ever be found looking unto Jesus-(ED). "Prepare me, Lord, for Thy right hand, Then come the joyful day; Come death, and some celestial hand, And fetch my soul away."
[329] O what acclamations of joy will there be, when all the children of God meet together, without the fear of being disturbed by Antichrist! How will the heavens echo of joy, when the Bride, the Lamb's wife, shall come to dwell with her Husband! If you would be better satisfied what the beatific vision means, my request is, that you would live holily, and thus go and see. Christ is the desire of all nations, the joy of angels, the delight of the Father. What solace, then, must that soul be filled with, which hath the possession of Christ to all eternity?-(Bunyan's Dying Sayings, vol.1, pp. 64, 65).
[330] When a formal visit from a minister, a few general questions, and a prayer, with or without the sacrament, calm the mind of a dying person, whose life has been unsuitable to the Christian profession; no doubt, could we penetrate the veil, we should see him wafted across the river in the boat of Vain-hope, and meeting with the awful doom that is here described. From such fatal delusions, good Lord, deliver us!-(Scott).
[331] Vain-hope ever dwells in the bosom of fools, and is ever ready to assist Ignorance. He wanted him at the last, and he found him. He had been his companion through life, and will not forsake him in the hour of death. You see Ignorance had no pangs in his death, no fears, doubts, and sorrows, no terror from the enemy, but all was serene and happy. Vain-hope was his ferryman; and he, as the good folks say, died like a lamb. Ah, but did such lambs see what was to follow, when Vain-hope had wafted them over the river, they would roar like lions!-(Mason).
[332] This is a most awful conclusion. Consider it deeply. Weigh it attentively, so as to get good satisfaction from the Word to these important questions-Am I in Christ, the way, the only way, to the kingdom, or not? Do I see that all other ways, whether of sin or self-righteousness, lead to hell? Does Christ dwell in my heart by faith? Am I a new creature in Him? Do I renounce my own righteousness, as well as abhor my sins? Do I look alone to Christ for righteousness, and depend only on Him for holiness? Is He the only hope of my soul, and the only confidence of my heart? And do I desire to be found in Him; knowing by the Word, and feeling by the teaching of His Spirit, that I am totally lost in myself? Thus, is Christ formed in me, the only hope of glory? Do I study to please Him, as well as hope to enjoy Him? Is fellowship with God the Father, and His Son, Jesus Christ, so prized by me, as to seek it, and to esteem it above all things? If so, though I may find all things in nature, in the world, and from Satan, continually opposing this, yet I am in Christ the way, and He is in me the truth and the life-(Mason). How far may such an one go? This important question is very solemnly argued in Bunyan's Law and Grace. He may be received into church-fellowship-and, like the foolish virgins, be clear from outward pollution-have gone forth from the rudiments and traditions of men-and had their lamps, but still lost their precious souls. They may bear office in the church, as Judas carried the bag, and as Demas! They may become preachers and ministers of the Gospel, with rare gifts, and a fluent tongue, like an angel, to speak of the hidden mysteries; but may die under the curse. They may have the gifts of the Spirit and prophecy, and be but a Balaam. They may stand thus until Christ come and reveal them. They may, with confidence, say, Lord, Lord, have we not eaten and drank in Thy presence, and taught in Thy name, and in Thy name have cast out devils? and yet, poor creatures, be shut out!-(ED).
***
THE PILGRIM'S PROGRESS
FROM
THIS WORLD TO THAT WHICH IS TO COME.
THE SECOND PART.
DELIVERED UNDER THE SIMILITUDE OF A DREAM.
WHEREIN IS SET FORTH THE MANNER OF THE SETTING OUT OF CHRISTIAN'S WIFE AND CHILDREN, THEIR DANGEROUS JOURNEY, AND SAFE ARRIVAL AT THE DESIRED COUNTRY.
By JOHN BUNYAN.
'I have used similitudes.'—Hosea 12:10.
London: Printed for Nathaniel Ponder, at the Peacock in the Poultry, near the Church, 1684.
THE AUTHOR'S WAY OF SENDING FORTH HIS SECOND PART OF THE PILGRIM.
Go now, my little book, to every place, Where my first Pilgrim has but shown his face, Call at their door. If any say, Who's there? Then answer thou, CHRISTIANA is here. If they bid thee come in, then enter thou, With all thy boys; and then, as thou know'st how, Tell who they are, also from whence they came; Perhaps they know them by their looks, or name. But if they should not, ask them yet again If formerly they did not entertain One CHRISTIAN, a Pilgrim? If they say They did; and were delighted in his way: Then let them know, that those related were Unto him; yea, his wife and children are.
Tell them, that they have left their house and home, Are turned Pilgrims, seek a world to come; That they have met with hardships in the way, That they do meet with troubles night and day; That they have trod on serpents, fought with devils, Have also overcome a many evils. Yea, tell them also of the next, who have Of love to pilgrimage, been stout and brave Defenders of that way, and how they still Refuse this world, to do their Father's will.
Go, tell them also of those dainty things, That pilgrimage unto the Pilgrim brings. Let them acquainted be, too, how they are Beloved of their King, under His care: What goodly mansions for them He provides, Tho' they meet with rough winds, and swelling tides, How brave a calm they will enjoy at last, Who to their Lord, and by His ways hold fast.
Perhaps with heart and hand they will embrace Thee, as they did my firstling, and will grace Thee, and thy fellows, with such cheer and fare, As show will they of Pilgrims lovers are.
OBJECTION 1. But how, if they will not believe of me That I am truly thine; cause some there be That counterfeit the Pilgrim and his name, Seek, by disguise, to seem the very same; And by that means have wrought themselves into The hands and houses of I know not who?
ANSWER. 'Tis true, some have of late, to counterfeit My Pilgrim, to their own my title set;[1] Yea others, half my name and title too Have stitched to their book, to make them do; But yet they, by their features, do declare Themselves not mine to be, whose e'er they are.
If such thou meet'st with, then thine only way Before them all, is, to say out thy say, In thine own native language, which no man Now useth, nor with ease dissemble can. If, after all, they still of you shall doubt, Thinking that you, like gipsies, go about
In naughty wise, the country to defile, Or that you seek good people to beguile With things unwarrantable; send for me, And I will testify you PILGRIMS be. Yea, I will testify that only you My Pilgrims are; and that alone will do.
OBJECTION 2 But yet, perhaps, I may inquire for him, Of those that wish him damned, life and limb. What shall I do, when I at such a door For Pilgrims ask, and they shall rage the more?[2]
ANSWER. Fright not thyself, my book, for such bugbears Are nothing else but ground for groundless fears. My Pilgrim's book has travell'd sea and land, Yet could I never come to understand That it was slighted, or turn'd out of door By any kingdom, were they rich or poor.
In France and Flanders, where men kill each other, My Pilgrim is esteem'd a friend, a brother. In Holland too, 'tis said, as I am told, My Pilgrim is with some worth more than gold.
Highlanders and wild Irish can agree My Pilgrim should familiar with them be. 'Tis in New England under such advance, Receives there so much loving countenance, As to be trimm'd, new cloth'd, and deck'd with gems That it may show its features and its limbs, Yet more; so comely doth my Pilgrim walk, That of him thousands daily sing and talk.[3]
If you draw nearer home, it will appear, My Pilgrim knows no ground of shame or fear; City and country will him entertain With, Welcome Pilgrim; yea, they can't refrain From smiling, if my Pilgrim be but by, Or shows his head in any company.
Brave gallants do my Pilgrim hug and love, Esteem it much, yea, value it above Things of a greater bulk: yea, with delight, Say, My lark's leg is better than a kite.
Young ladies, and young gentlewomen too, Do no small kindness to my Pilgrim show. Their cabinets, their bosoms, and their hearts, My Pilgrim has, 'cause he to them imparts His pretty riddles in such wholesome strains, As yields them profit double to their pains Of reading; yea, I think, I may be bold To say, some prize him far above their gold.
The very children that do walk the street, If they do but my holy Pilgrim meet, Salute him well, will wish him well, and say, He is the only stripling of the day.
They that have never seen him, yet admire What they have heard of him, and much desire To have his company, and hear him tell Those pilgrim stories which he knows so well.
Yea, some who did not love him at the first, But called him fool and noddy, say they must, Now they have seen and heard him, him commend And to those whom they love, they do him send.[4]
Wherefore, my Second Part, thou need'st not be Afraid to show thy head; none can hurt thee, That wish but well to him that went before, 'Cause thou com'st after with a second store Of things as good, as rich, as profitable, For young, for old, for stagg'ring, and for stable.
OBJECTION 3. But some there he that say, He laughs too loud And some do say, His head is in a cloud. Some say, His words and stories are so dark, They know not how, by them, to find his mark.
ANSWER. One may, I think, say, Both his laughs and cries, May well be guess'd at by his wat'ry eyes. Some things are of that nature, as to make One's fancy chuckle, while his heart doth ache. When Jacob saw his Rachel with the sheep, He did at the same time both kiss and weep.
Whereas some say, A cloud is in his head, That doth but show how wisdom's covered With its own mantles, and to stir the mind To a search after what it fain would find. Things that seem to be hid in words obscure, Do but the godly mind the more allure To study what those sayings should contain, That speak to us in such a cloudy strain.
I also know a dark similitude Will on the fancy more itself intrude, And will stick faster in the heart and head, Than things from similes not borrowed. Wherefore, my book, let no discouragement Hinder thy travels. Behold, thou art sent To friends, not foes; to friends that will give place To thee, thy Pilgrims, and thy words embrace.
Besides, what my first Pilgrim left conceal'd Thou, my brave second Pilgrim, hast reveal'd; What CHRISTIAN left lock'd up, and went his way, Sweet CHRISTIANA opens with her key.[5]
OBJECTION 4. But some love not the method of your first; Romance they count it, throw't away as dust, If I should meet with such, what should I say? Must I slight them as they slight me, or nay?
ANSWER. My CHRISTIANA, if with such thou meet, By all means, in all loving-wise, them greet; Render them not reviling for revile; But if they frown, I prithee on them smile; Perhaps 'tis nature, or some ill report, Has made them thus despise, or thus retort.
Some love no cheese, some love no fish, and some Love not their friends, nor their own house or home; Some start at pig, slight chicken, love not fowl, More than they love a cuckoo, or an owl; Leave such, my CHRISTIANA, to their choice, And seek those who to find thee will rejoice; By no means strive, but in humble-wise, Present thee to them in thy Pilgrim's guise.
Go, then, my little book, and show to all That entertain, and bid thee welcome shall, What thou shalt keep close, shut up from the rest, And wish what thou shalt show them may be blest To them for good, may make them choose to be Pilgrims better by far than thee or me.
Go, then, I say, tell all men who thou art; Say, I am CHRISTIANA, and my part Is now, with my four sons, to tell you what It is for men to take a Pilgrims lot.
Go also, tell them who and what they be, That now do go on pilgrimage with thee; Say, Here's my neighbour, Mercy, she is one That has long time with me a Pilgrim gone. Come, see her in her virgin race, and learn 'Twixt idle ones and Pilgrims to discern. Yea, let young damsels learn of her to prize The world which is to come, in any wise. When little tripping maidens follow God, And leave old doting sinners to His rod; 'Tis like those days wherein the young ones cried, Hosanna! to whom old ones did deride.
Next, tell them of old Honest, who you found With his white hairs, treading the Pilgrim's ground. Yea, tell them how plain-hearted this man was, How after his good Lord he bare his cross. Perhaps with some gray head this may prevail With Christ to fall in love, and sin bewail.
Tell them also, how Master Fearing went On pilgrimage, and how the time he spent In solitariness, with fears and cries; And how, at last, he won the joyful prize. He was a good man, though much down in spirit, He is a good man, and doth life inherit.
Tell them of Master Feeble-mind also, Who, not before, but still behind would go. Show them also, how he had like been slain, And how one Great-heart did his life regain. This man was true of heart, though weak in grace, One might true godliness read in his face.
Then tell them of Master Ready-to-halt, A man with crutches, but much without fault; Tell them how Master Feeble-mind and he Did love, and in opinions much agree. And let all know, though weakness was their chance, Yet sometimes one could sing, the other dance.
Forget not Master Valiant-for-the-truth, That man of courage, though a very youth. Tell everyone his spirit was so stout, No man could ever make him face about; And how Great-heart and he could not forbear, But put down Doubting Castle, slay Despair.
Overlook not Master Despondency, Nor Much-afraid, his daughter, though they lie Under such mantles, as may make them look (With some) as if their God had them forsook. They softly went, but sure, and at the end, Found that the Lord of Pilgrims was their friend. When thou hast told the world of all these things, Then turn about, my book, and touch these strings, Which, if but touch'd, will such music make, They'll make a cripple dance, a giant quake.
These riddles that lie couch'd within thy breast, Freely propound, expound; and for the rest Of thy mysterious lines, let them remain For those whose nimble fancies shall them gain.
Now may this little book a blessing be To those who love this little book and me; And may its buyer have no cause to say, His money is but lost or thrown away; Yea, may this Second Pilgrim yield that fruit, As may with each good Pilgrim's fancy suit; And may it persuade some that go astray, To turn their feet and heart to the right way, Is the hearty prayer of The Author, JOHN BUNYAN.
THE PILGRIM'S PROGRESS;
IN THE SIMILITUDE OF A DREAM.
THE SECOND PART.
COURTEOUS COMPANIONS,
SOME time since, to tell you my dream that I had of Christian the Pilgrim, and of his dangerous journey towards the Celestial Country, was pleasant to me, and profitable to you. I told you then, also, what I saw concerning his wife and children, and how unwilling they were to go with him on pilgrimage, insomuch that he was forced to go on his progress without them; for he durst not run the danger of that destruction which he feared would come by staying with them in the City of Destruction. Wherefore, as I then showed you, he left them and departed.[6]
Now it hath so happened, through the multiplicity of business, that I have been much hindered and kept back from my wonted travels into those parts whence he went, and so could not, till now, obtain an opportunity to make further inquiry after whom he left behind, that I might give you an account of them.[7] But having had some concerns that way of late, I went down again thitherward. Now, having taken up my lodgings in a wood, about a mile off the place, as I slept, I dreamed again.[8]
And as I was in my dream, behold, an aged gentleman came by where I lay; and because he was to go some part of the way that I was travelling, methought I got up and went with him. So as we walked, and as travelers usually do, I was as if we fell into discourse, and our talk happened to be about Christian and his travels; for thus I began with the old man:
Sir, said I, what town is that there below, that lieth on the left hand of our way?
Then said Mr. Sagacity (for that was his name), It is the City of Destruction, a populous place, but possessed with a very ill-conditioned and idle sort of people.
I thought that was that city, quoth I; I went once myself through that town, and, therefore, know that this report you give of it is true.
SAG. Too true; I wish I could speak truth in speaking better of them that dwell therein.
Well, Sir, quoth I, then I perceive you to be a well-meaning man; and so one that takes pleasure to hear and tell of that which is good. Pray, did you never hear what happened to a man some time ago in this town, whose name was Christian, that went on pilgrimage up towards the higher regions?
SAG. Hear of him! Aye, and I also heard of the molestations, troubles, wars, captivities, cries, groans, frights, and fears that he met with and had in his journey; besides, I must tell you, all our country rings of him. There are but few houses that have heard of him and his doings but have sought after and got the records of his pilgrimage; yea, I think I may say that that his hazardous journey, has got a many well-wishers to his ways; for though, when he was here, he was fool in every man's mouth, yet, now he is gone, he is highly commended of all. For, it is said, he lives bravely where he is; yea, many of them that are resolved never to run his hazards, yet have their mouths water at his gains.[9]
They may, quoth I, well think, if they think anything that is true, that he liveth well where he is; for he now lives at and in the Fountain of Life, and has what he has without labour and sorrow, for there is no grief mixed therewith. [But, pray, what talk have the people about him?][10]
SAG. Talk! the people talk strangely about him; some say that he now walks in white (Rev. 3:4; 6:11); that he has a chain of gold about his neck; that he has a crown of gold, beset with pearls, upon his head. Others say that the Shining Ones, that sometimes showed themselves to him in his journey, are become his companions, and that he is as familiar with them in the place where he is as here one neighbour is with another. Besides, it is confidently affirmed concerning him, that the King of the place where he is has bestowed upon him already a very rich and pleasant dwelling at court (Zech. 3:7); and that he every day eateth (Luke 14:15), and drinketh, and walketh, and talketh with Him; and receiveth of the smiles and favours of Him that is Judge of all there. Moreover, it is expected of some, that his Prince, the Lord of that country, will shortly come into these parts, and will know the reason, if they can give any, why his neighbours set so little by him, and had him so much in derision, when they perceived that he would be a pilgrim (Jude 14, 15). For, they say, that now he is so in the affections of his Prince, and that his Sovereign is so much concerned with the indignities that were cast upon Christian, when he became a pilgrim, that He will look upon all as if done unto Himself;[11] and no marvel, for it was for the love that he had to his Prince that he ventured as he did[12] (Luke 10:16).
I dare say, quoth I, I am glad on it; I am glad for the poor man's sake, for that he now has rest from his labour (Rev. 14:13); and for that he now reapeth the benefit of his tears with joy (Psa. 126:5, 6); and for that he has got beyond the gunshot of his enemies, and is out of the reach of them that hate him. I also am glad, for that a rumour of these things is noised abroad in this country; who can tell but that it may work some good effect on some that are left behind? But, pray Sir, while it is fresh in my mind, do you hear anything of his wife and children? Poor hearts! I wonder in my mind what they do.[13]
SAG. Who! Christiana and her sons? They are like to do as well as did Christian himself; for though they all played the fool at the first, and would by no means be persuaded by either the tears or entreaties of Christian, yet second thoughts have wrought wonderfully with them; so they have packed up, and are also gone after him.[14]
Better and better, quoth I. But what! wife and children, and all? SAG. It is true; I can give you an account of the matter, for I was upon the spot at the instant, and was thoroughly acquainted with the whole affair.
Then, said I, a man, it seems, may report it for a truth? SAG. You need not fear to affirm it; I mean that they are all gone on pilgrimage, both the good woman and her four boys. And being (we are, as I perceive) going some considerable way together, I will give you an account of the whole of the matter.
This Christiana (for that was her name from the day that she, with her children, betook themselves to a pilgrim's life), after her husband was gone over the river, and she could hear of him no more, her thoughts began to work in her mind. First, for that she had lost her husband, and for that the loving bond of that relation was utterly broken betwixt them. For you know, said he to me, nature can do no less but entertain the living with many a heavy cogitation in the remembrance of the loss of loving relations. This, therefore, of her husband did cost her many a tear. But this was not all; for Christiana did also begin to consider with herself, whether her unbecoming behaviour towards her husband was not one cause that she saw him no more; and that in such sort he was taken away from her. And upon this, came into her mind, by swarms, all her unkind, unnatural, and ungodly carriages to her dear friend; which also clogged her conscience, and did load her with guilt. She was, moreover, much broken with calling to remembrance the restless groans, brinish tears, and self-bemoanings of her husband, and how she did harden her heart against all his entreaties, and loving persuasions, of her and her sons, to go with him; yea, there was not anything that Christian either said to her or did before her all the while that his burden did hang on his back, but it returned upon her like a flash of lightning, and rent the caul of her heart in sunder. Specially that bitter outcry of his, 'What shall I do to be saved?' did ring in her ears most dolefully.[15]
Then said she to her children, Sons, we are all undone. I have sinned away your father, and he is gone; he would have had us with him, but I would not go myself. I also have hindered you of life.[16] With that the boys fell all into tears, and cried out to go after their father. O! said Christiana, that it had been but our lot to go with him, then had it fared well with us, beyond what it is like to do now; for though I formerly foolishly imagined, concerning the troubles of your father, that they proceeded of a foolish fancy that he had, or for that he was overrun with melancholy humours; yet now it will not out of my mind but that they sprang from another cause, to wit, for that the Light of light was given him (James 1:23-25); by the help of which, as I perceive, he has escaped the snares of death.[17] Then they all wept again, and cried out, O woe worth the day![18]
The next night Christiana had a dream; and, behold, she saw as if a broad parchment was opened before her, in which were recorded the sum of her ways (Luke 18:13); and the times, as she thought, looked very black upon her. Then she cried out aloud in her sleep, 'Lord, have mercy upon me a sinner!'[19] and the little children heard her.
After this, she thought she saw two very ill-favoured ones standing by her bedside, and saying, What shall we do with this woman? for she cries out for mercy waking and sleeping; if she be suffered to go on as she begins, we shall lose her as we have lost her husband. Wherefore we must, by one way or other, seek to take her off from the thoughts of what shall be hereafter, else all the world cannot help it but she will become a pilgrim.
Now she awoke in a great sweat, also a trembling was upon her; but after a while she fell to sleeping again. And then she thought she saw Christian her husband in a place of bliss, among many immortals, with a harp in his hand, standing and playing upon it before One that sat on a throne, with a rainbow about His head. She saw also as if he bowed his head, with his face to the paved work that was under the Prince's feet, saying, I heartily thank my Lord and King, for bringing of me into this place. Then shouted a company of them that stood round about, and harped with their harps; but no man living could tell what they said, but Christian and his companions.[20]
Next morning, when she was up, had prayed to God, and talked with her children a while, one knocked hard at the door, to whom she spake out, saying, If thou comest in God's name, come in. So he said, Amen, and opened the door, and saluted her with 'Peace be to this house.' The which, when he had done, he said, Christiana, knowest thou wherefore I am come? Then she blushed and trembled, also her heart began to wax warm with desires to know whence he came, and what was his errand to her. So he said unto her, My name is Secret;[21] I dwell with those that are high. It is talked of, where I dwell, as if thou hadst a desire to go thither; also, there is a report, that thou art aware of the evil thou hast formerly done to thy husband, in hardening of thy heart against his way, and in keeping of these thy babes in their ignorance.
Christiana, the Merciful One has sent me to tell thee, that He is a God ready to forgive, and that He taketh delight to multiply to pardon offences. He also would have thee know, that He inviteth thee to come into His presence, to His table, and that He will feed thee with the fat of His house, and with the heritage of Jacob thy father.
There is Christian thy husband (that was), with legions more, his companions, ever beholding that face that doth minister life to beholders; and they will all be glad when they shall hear the sound of thy feet step over thy Father's threshold.
Christiana at this was greatly abashed in herself, and bowing her head to the ground, this Visitor proceeded, and said, Christiana, here is also a letter for thee, which I have brought from thy husband's King. So she took it and opened it, but it smelt after the manner of the best perfume (Song. 1:3); also it was written in letters of gold. The contents of the letter was, That the King would have her do as did Christian her husband; for that was the way to come to His city, and to dwell in His presence with joy forever. At this the good woman was quite overcome; so she cried out to her visitor, Sir, will you carry me and my children with you, that we also may go and worship this King?
Then said the visitor, Christiana, the bitter is before the sweet. Thou must through troubles, as did he that went before thee, enter this Celestial City. Wherefore I advise thee to do as did Christian thy husband. Go to the wicket-gate yonder, over the plain, for that stands in the head of the way up which thou must go, and I wish thee all good speed. Also I advise that thou put this letter in thy bosom; that thou read therein to thyself, and to thy children, until you have got it by rote of heart,[22] for it is one of the songs that thou must sing while thou art in this house of thy pilgrimage (Psa. 119:54); also this thou must deliver in at the further gate.[23] Now I saw in my dream, that this old gentleman, as he told me this story, did himself seem to be greatly affected therewith. He, moreover, proceeded and said, So Christiana called her sons together, and began thus to address herself unto them: My sons, I have, as you may perceive, been of late under much exercise in my soul, about the death of your father; not for that I doubt at all of his happiness, for I am satisfied now that he is well. I have been also much affected with the thoughts of mine own state and yours, which I verily believe is by nature miserable. My carriages, also, to your father in his distress, is a great load to my conscience; for I hardened both my own heart and yours against him, and refused to go with him on pilgrimage.[24]
The thoughts of these things would now kill me outright, but that for a dream which I had last night, and but for the encouragement that this stranger has given me this morning. Come, my children, let us pack up and begone to the gate that leads to the Celestial Country, that we may see your father, and be with him and his companions in peace, according to the laws of that land.
Then did her children burst out into tears for joy, that the heart of their mother was so inclined.[25] So their visitor bade them farewell; and they began to prepare to set out for their journey.
But while they were thus about to be gone, two of the women, that were Christiana's neighbours, came up to her house, and knocked at her door. To whom she said as before, If you come in God's name, come in. At this the women were stunned; for this kind of language they used not to hear, or to perceive to drop from the lips of Christiana.[26] Yet they came in; but, behold, they found the good woman a-preparing to be gone from her house.
So they began and said, Neighbour, pray what is your meaning by this?
Christiana answered and said to the eldest of them, whose name was Mrs. Timorous, I am preparing for a journey. (This Timorous was daughter to him that met Christian upon the Hill Difficulty, and would have had him go back for fear of the lions).
Tim. For what journey, I pray you?
CHRIST. Even to go after my good husband. And with that she fell a-weeping.
Tim. I hope not so, good neighbour; pray, for your poor children's sakes, do not so unwomanly cast away yourself.
CHRIST. Nay, my children shall go with me, not one of them is willing to stay behind.[27]
Tim. I wonder, in my very heart, what, or who has brought you into this mind.
CHRIST. Oh! neighbour, knew you but as much as I do, I doubt not but that you would go with me.
Tim. Prithee, what new knowledge hast thou got, that so worketh off thy mind from thy friends, and that tempteth thee to go, nobody knows where?
CHRIST. Then Christiana replied, I have been sorely afflicted since my husband's departure from me; but especially since he went over the river. But that which troubleth me most, is my churlish carriages to him, when he was under his distress. Besides, I am now as he was then; nothing will serve me but going on pilgrimage. I was a-dreaming last night that I saw him. O that my soul was with him! He dwelleth in the presence of the King of the country; he sits and eats with Him at His table; he is become a companion of immortals (1 Cor. 5:1-5), and has a house now given him to dwell in, to which the best palaces on earth, if compared, seem to me to be but as a dunghill. The Prince of the place has also sent for me, with promise of entertainment if I shall come to Him; His messenger was here even now, and has brought me a letter, which invites me to come. And with that she plucked out her letter,[28] and read it, and said to them, What now will ye say to this?
Tim. O the madness that has possessed thee and thy husband, to run yourselves upon such difficulties! You have heard, I am sure, what your husband did meet with, even, in a manner, at the first step that he took on his way, as our neighbour Obstinate can yet testify, for he went along with him; yea, and Pliable too, until they, like wise men, were afraid to go any further. We also heard, over and above, how he met with the lions, Apollyon, the Shadow of Death, and many other things. Nor is the danger that he met with at Vanity Fair to be forgotten by thee; for if he, though a man, was so hard put to it, what canst thou, being but a poor woman, do? Consider also, that these four sweet babes are thy children, thy flesh and thy bones. Wherefore, though thou shouldest be so rash as to cast away thyself; yet, for the sake of the fruit of thy body, keep thou at home.[29]
But Christiana said unto her, Tempt me not, my neighbour. I have now a price put into my hand to get gain, and I should he a fool of the greatest size, if I should have no heart to strike in with the opportunity.[30] And for that you tell me of all these troubles that I am like to meet with in the way, they are so far off from being to me a discouragement, that they show I am in the right. 'The bitter must come before the sweet,' and that also will make the sweet the sweeter. Wherefore, since you came not to my house in God's name, as I said, I pray you to be gone, and not to disquiet me farther.[31]
Then Timorous also reviled her, and said to her fellow, Come, neighbour Mercy, let us leave her in her own hands, since she scorns our counsel and company. But Mercy was at a stand, and could not so readily comply with her neighbour, and that for a twofold reason. First, her bowels yearned over Christiana. So she said within herself, If my neighbour will needs be gone, I will go a little way with her and help her. Secondly, her bowels yearned over her own soul, for what Christiana had said had taken some hold upon her mind.[32] Wherefore she said within herself again, I will yet have more talk with this Christiana, and if I find truth and life in what she shall say, myself with my heart shall also go with her. Wherefore Mercy began thus to reply to her neighbour Timorous.
MERCY. Neighbour, I did, indeed, come with you to see Christiana this morning; and since she is, as you see, a-taking of her last farewell of her country, I think to walk, this sun-shine morning, a little way with her, to help her on the way. But she told her not of the second reason, but kept that to herself.
TIM. Well, I see you have a mind to go a-fooling too, but take heed in time, and be wise. While we are out of danger, we are out; but when we are in, we are in. So Mrs. Timorous returned to her house, and Christiana betook herself to her journey.[33] But when Timorous was got home to her house, she sends for some of her neighbours, to wit, Mrs. Bat's-eyes, Mrs. Inconsiderate, Mrs. Light-mind, and Mrs. Know-nothing. So when they were come to her house, she falls to telling of the story of Christiana, and of her intended journey. And thus she began her tale.[34]
TIM. Neighbours, having had little to do this morning, I went to give Christiana a visit; and when I came at the door, I knocked, as you know it is our custom. And she answered, If you come in God's name, come in. So in I went, thinking all was well. But when I came in, I found her preparing herself to depart the town, she, and also her children. So I asked her what was her meaning by that. And she told me, in short, that she was now of a mind to go on pilgrimage, as did her husband. She told me also a dream that she had, and how the King of the country where her husband was, had sent her an inviting letter to come thither.
Then said Mrs. Know-nothing, what! do you think she will go?
TIM. Aye, go she will, whatever come on't; and methinks I know it by this; for that which was my great argument to persuade her to stay at home (to wit, the troubles she was like to meet with in the way) is one great argument with her to put her forward on her journey. For she told me in so many words, 'The bitter goes before the sweet.' Yea, and forasmuch as it so doth, it makes the sweet the sweeter.
MRS. BAT'S-EYES. O, this blind and foolish woman! said she; will she not take warning by her husband's afflictions? For my part, I see, if he were here again, he would rest him content in a whole skin, and never run so many hazards for nothing.
MRS. INCONSIDERATE also replied, saying, Away with such fantastical fools from the town! A good riddance, for my part, I say, of her. Should she stay where she dwells, and retain this her mind, who could live quietly by her? for she will either be dumpish or unneighbourly, or talk of such matters as no wise body can abide; wherefore, for my part, I shall never be sorry for her departure. Let her go, and let better come in her room. It was never a good world since these whimsical fools dwelt in it.[35]
Then Mrs. Light-mind added as followeth—Come, put this kind of talk away. I was yesterday at Madam Wanton's, where we were as merry as the maids. For who do you think should be there, but I and Mrs. Love-the-flesh, and three or four more, with Mr. Lechery, Mrs. Filth, and some others. So there we had music, and dancing, and what else was meet to fill up the pleasure. And, I dare say, my lady herself is an admirably well-bred gentlewoman, and Mr. Lechery is as pretty a fellow.
By this time, Christiana was got on her way, and Mercy went along with her. So as they went, her children being there also, Christiana began to discourse. And, Mercy, said Christiana, I take this as an unexpected favour, that thou shouldst set foot out of doors with me, to accompany me a little in my way.
MERCY. Then said young Mercy (for she was but young), If I thought it would be to purpose to go with you, I would never go near the town any more.
CHRIST. Well, Mercy, said Christiana, cast in thy lot with me; I well know what will be the end of our pilgrimage. My husband is where he would not but be for all the gold in the Spanish mines. Nor shalt thou be rejected, though thou goest but upon my invitation.[36] The King who hath sent for me and my children is one that delighteth in mercy. Besides, if thou wilt, I will hire thee, and thou shalt go along with me as my servant; yet we will have all things in common betwixt thee and me; only, go along with me.[37]
MERCY. But how shall I be ascertained that I also shall be entertained? Had I this hope but from one that can tell, I would make no stick at all, but would go, being helped by him that can help, though the way was never so tedious.[38]
CHRIST. Well, loving Mercy, I will tell thee what thou shalt do. Go with me to the wicket-gate, and there I will further inquire for thee; and if there thou shalt not meet with encouragement, I will be content that thou shalt return to thy place. I also will pay thee for thy kindness which thou showest to me and my children, in thy accompanying us in our way, as thou dost.
MERCY. Then will I go thither, and will take what shall follow; and the Lord grant that my lot may there fall, even as the King of Heaven shall have His heart upon me.[39]
Christiana then was glad at her heart, not only that she had a companion, but also that she had prevailed with this poor maid to fall in love with her own salvation. So they went on together, and Mercy began to weep. Then said Christiana, Wherefore weepeth my Sister so?
MERCY. Alas! said she, who can but lament, that shall but rightly consider, what a state and condition my poor relations[40] are in that yet remain in our sinful town? and that which makes my grief the more heavy is, because they have no instructor, nor any to tell them what is to come.
CHRIST. Bowels becometh pilgrims; and thou dost for thy friends as my good Christian did for me when he left me; he mourned for that I would not heed nor regard him; but his Lord and ours did gather up after his tears and put them into His bottle; and now both I and thou, and these my sweet babes, are reaping the fruit and benefit of them. I hope, Mercy, these tears of thine will not be lost; for the truth hath said, that 'They that sow in tears shall reap in joy' in singing. And 'he that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him' (Psa. 126:5, 6).
Then said Mercy— Let the Most Blessed be my guide, If't be His blessed will; Unto His gate, into His fold, Up to His holy hill. And let Him never suffer me To swerve or turn aside From His free grace, and holy ways, Whate'er shall me betide.
And let Him gather them of mine, That I have left behind; Lord, make them pray they may be Thine, With all their heart and mind.[41]
Now my old friend proceeded, and said: But when Christiana came up to the Slough of Despond, she began to be at a stand; for, said she, this is the place in which my dear husband had like to have been smothered with mud. She perceived, also, that notwithstanding the command of the King to make this place for pilgrims good, yet it was rather worse than formerly. So I asked if that were true. Yes, said the old gentleman, too true; for that many there be that pretend to be the King's labourers, and that say they are for mending the King's highway, that bring dirt and dung instead of stones, and so mar instead of mending.[42] Here Christiana, therefore, with her boys, did make a stand; but, said Mercy, Come, let us venture, only let us be wary. Then they looked well to the steps, and made a shift to get staggeringly over.[43] Yet, Christiana had like to have been in, and that not once nor twice. Now they had no sooner got over, but they thought they heard words that said unto them, 'Blessed is she that believed; for there shall be a performance of those things which were told her from the Lord' (Luke 1:45).
Then they went on again; and said Mercy to Christiana, Had I as good ground to hope for a loving reception at the wicket-gate as you, I think no Slough of Despond would discourage me. Well, said the other, you know your sore,[44] and I know mine; and, good friend, we shall all have enough evil before we come at our journey's end.
For can it be imagined, that the people that design to attain such excellent glories as we do, and that are so envied that happiness as we are; but that we shall meet with what fears and scares, with what troubles and afflictions they can possibly assault us with, that hate us?
And now Mr. Sagacity left me to dream out my dream by myself. Wherefore, methought I saw Christiana and Mercy, and the boys, go all of them up to the gate; to which, when they were come, they betook themselves to a short debate about how they must manage their calling at the gate, and what should be said to Him that did open to them. So it was concluded, since Christiana was the eldest, that she should knock for entrance, and that she should speak to Him that did open, for the rest. So Christiana began to knock; and, as her poor husband did, she knocked, and knocked again. But, instead of any that answered, they all thought that they heard as if a dog came barking upon them; a dog, and a great one too, and this made the women and children afraid: nor durst they, for a while, to knock any more, for fear the mastiff should fly upon them. Now, therefore, they were greatly tumbled up and down in their minds, and knew not what to do: knock they durst not, for fear of the dog; go back they durst not, for fear the Keeper of that gate should espy them as they so went, and should be offended with them; at last they thought of knocking again, and knocked more vehemently than they did at the first. Then said the Keeper of the gate, Who is there? So the dog left off to bark, and He opened unto them.[45] Then Christiana made low obeisance, and said, Let not our Lord be offended with his handmaidens, for that we have knocked at His princely gate. Then said the Keeper, Whence come ye, and what is that you would have?
Christiana answered, We are come from whence Christian did come, and upon the same errand as he; to wit, to be, if it shall please You, graciously admitted by this gate into the way that leads to the Celestial City. And I answer, my Lord, in the next place, that I am Christiana, once the wife of Christian, that now is gotten above.[46]
With that the Keeper of the gate did marvel, saying, What! is she become now a pilgrim that, but a while ago, abhorred that life Then she bowed her head, and said, Yes, and so are these my sweet babes also.
Then He took her by the hand, and let her in, and said also, 'Suffer the little children to come unto Me'; and with that He shut up the gate. This done, He called to a trumpeter that was above, over the gate, to entertain Christiana with shouting and sound of trumpet for joy. So he obeyed, and sounded, and filled the air with his melodious notes (Luke 15:7).
Now all this while poor Mercy did stand without, trembling and crying, for fear that she was rejected. But when Christiana had gotten admittance for herself and her boys, then she began to make intercession for Mercy.
CHRIST. And she said, My Lord, I have a companion of mine that stands yet without, that is come hither upon the same account as myself; one that is much dejected in her mind, for that she comes, as she thinks, without sending for; whereas I was sent to by my husband's King to come.
Now Mercy began to be very impatient, for each minute was as long to her as an hour; wherefore she prevented Christiana from a fuller interceding for her, by knocking at the gate herself. And she knocked then so loud, that she made Christiana to start. Then said the Keeper of the gate, Who is there? and said Christiana, It is my friend.
So He opened the gate and looked out, but Mercy was fallen down without, in a swoon, for she fainted, and was afraid that no gate would he opened to her.
Then He took her by the hand, and said, Damsel, I bid thee arise. O Sir, said she, I am faint; there is scarce life left in me. But He answered, That one once said, 'When my soul fainted within me, I remembered the Lord; and my prayer came in unto Thee, into Thine holy temple' (Jonah 2:7). Fear not, but stand upon thy feet, and tell Me wherefore thou art come.[47]
MERCY. I am come for that unto which I was never invited, as my friend Christiana was. Hers was from the King, and mine was but from her. Wherefore I fear I presume.[48]
KEEP. Did she desire thee to come with her to this place?
MERCY. Yes; and, as my Lord sees, I am come. And, if there is any grace or forgiveness of sins to spare, I beseech that I, thy poor handmaid, may be partaker thereof.
Then He took her again by the hand, and led her gently in, and said, I pray for all them that believe on Me, by what means soever they come unto Me. Then said He to those that stood by, Fetch something, and give it Mercy to smell on, thereby to stay her fainting. So they fetched her a bundle of myrrh; and a while after, she was revived.[49]
And now was Christiana and her boys, and Mercy, received of the Lord at the head of the way, and spoke kindly unto by Him. Then said they yet further unto Him, We are sorry for our sins, and beg of our Lord His pardon, and further information what we must do. I grant pardon, said He, by word and deed: by word, in the promise of forgiveness; by deed, in the way I obtained it. Take the first from My lips with a kiss, (Song. 1:2); and the other as it shall be revealed.[50] (John 20:20).
Now, I saw in my dream, that He spake many good words unto them, whereby they were greatly gladded. He also had them up to the top of the gate, and showed them by what deed they were saved; and told them withal, That that sight they would have again, as they went along in the way, to their comfort.
So He left them a while in a summer parlour below, where they entered into talk by themselves; and thus Christiana began: O Lord! how glad am I that we are got in hither.
MERCY. So you well may; but I of all have cause to leap for joy.
CHRIST. I thought one time, as I stood at the gate (because I had knocked, and none did answer), that all our labour had been lost, especially when that ugly cur made such a heavy barking against us.[51]
MERCY. But my worse fear was after I saw that you was taken into His favour, and that I was left behind. Now, thought I, it is fulfilled which is written, 'Two women shall he grinding together, the one shall be taken and the other left'[52] (Matt. 24:41). I had much ado to forbear crying out, Undone! undone![53]
And afraid I was to knock any more; but when I looked up to what was written over the gate, I took courage.[54] I also thought that I must either knock again, or die; so I knocked, but I cannot tell how, for my spirit now struggled betwixt life and death.
CHRIST. Can you not tell how you knocked? I am sure your knocks were so earnest that the very sound of them made me start; I thought I never heard such knocking in all my life; I thought you would have come in by violent hands, or have taken the kingdom by storm (Matt. 11:12).
MERCY. Alas! to be in my case, who that so was could but have done so? You saw that the door was shut upon me, and that there was a most cruel dog thereabout. Who, I say, that was so faint-hearted as I, that would not have knocked with all their might? But, pray, what said my Lord to my rudeness? Was He not angry with me?
CHRIST. When He heard your lumbering noise, He gave a wonderful innocent smile; I believe what you did pleased Him well enough, for He showed no sign to the contrary. But I marvel in my heart, why He keeps such a dog; had I known that before,[55] I fear I should not have had heart enough to have ventured myself in this manner. But now we are in, we are in; and I am glad with all my heart.[56]
MERCY. I will ask, if you please, next time He comes down, why He keeps such a filthy cur in His yard; I hope He will not take it amiss,
Aye, do, said the children, and persuade Him to hang him; for we are afraid he will bite us when we go hence.
So at last He came down to them again, and Mercy fell to the ground on her face before Him, and worshipped, and said, Let my Lord accept of the sacrifice of praise which I now offer unto Him with the calves of my lips.
So He said unto her, 'Peace be to thee, stand up.' But she continued upon her face, and said, 'Righteous art Thou, O Lord, when I plead with Thee: yet let me talk with Thee of Thy judgments' (Jer. 12:1). Wherefore dost Thou keep so cruel a dog in Thy yard, at the sight of which, such women and children as we, are ready to fly from Thy gate for fear?
He answered and said, That dog has another owner, he also is kept close in another man's ground, only My pilgrims hear his barking; he belongs to the castle which you see there at a distance, but can come up to the walls of this place. He has frighted many an honest pilgrim from worse to better, by the great voice of his roaring. Indeed, he that owneth him doth not keep him of any goodwill to Me or Mine, but with intent to keep the pilgrims from coming to Me, and that they may be afraid to knock at this gate for entrance. Sometimes also he has broken out, and has worried some that I loved; but I take all at present patiently. I also give My pilgrims timely help, so they are not delivered up to his power, to do to them what his doggish nature would prompt him to. But what! my purchased one, I trow, hadst thou known never so much beforehand, thou wouldst not have been afraid of a dog.
The beggars that go from door to door will, rather than they will lose a supposed alms, run the hazard of the bawling, barking, and biting, too, of a dog; and shall a dog—a dog in another man's yard, a dog whose barking I turn to the profit of pilgrims—keep any from coming to Me? I deliver them from the lions, their darling from the power of the dog.[57]
MERCY. Then said Mercy, I confess my ignorance; I spake what I understood not; I acknowledge that Thou dost all things well.
CHRIST. Then Christiana began to talk of their journey, and to inquire after the way. So He fed them, and washed their feet, and set them in the way of His steps, according as He had dealt with her husband before. So I saw in my dream, that they walked on in their way, and had the weather very comfortable to them.
Then Christiana began to sing, saying— Blessed be the day that I began A pilgrim for to be; And blessed also be that man That thereto moved me. 'Tis true, 'twas long ere I began To seek to live forever: But now I run fast as I can; 'Tis better late then never.
Our tears to joy, our fears to faith, Are turned, as we see, That our beginning, as one saith, Shows what our end will be.
Now there was, on the other side of the wall that fenced in the way up which Christiana and her companions were to go, a garden, and that garden belonged to him whose was that barking dog of whom mention was made before. And some of the fruit-trees that grew in that garden shot their branches over the wall; and being mellow, they that found them did gather them up, and oft eat of them to their hurt. So Christiana's boys, as boys are apt to do, being pleased with the trees, and with the fruit that did hang thereon, did plash[58] them, and began to eat. Their mother did also chide them for so doing, but still the boys went on.[59]
Well, said she, my sons, you transgress, for that fruit is none of ours; but she did not know that they did belong to the enemy; I will warrant you, if she had, she would have been ready to die for fear. But that passed, and they went on their way. Now, by that they were gone about two bow-shots from the place that let them into the way, they espied two very ill-favoured ones coming down apace to meet them.[60] With that, Christiana and Mercy, her friend, covered themselves with their veils, and so kept on their journey; the children also went on before; so that at last they met together. Then they that came down to meet them, came just up to the women, as if they would embrace them; but Christiana said, Stand back, or go peaceably by, as you should. Yet these two, as men that are deaf, regarded not Christiana's words, but began to lay hands upon them. At that Christiana, waxing very wroth, spurned at them with her feet. Mercy also, as well as she could, did what she could to shift them. Christiana again said to them, Stand back, and begone; for we have no money to lose, being pilgrims, as you see, and such, too, as live upon the charity of our friends.
ILL-FAVOURED. Then said one of the two of the men, We make no assault upon you for money, but are come out to tell you, that if you will but grant one small request, which we shall ask, we will make women of you forever.
CHRIST. Now Christiana, imagining what they should mean, made answer again, We will neither bear, nor regard, nor yield to what you shall ask. We are in haste, cannot stay; our business is a business of life and death. So, again, she and her companions made a fresh essay to go past them; but they letted them in their way.
ILL-FAV. And they said, We intend no hurt to your lives; it is another thing we would have.
CHRIST. Ah, quoth Christiana, you would have us body and soul, for I know it is for that you are come; but we will die rather upon the spot, than suffer ourselves to be brought into such snares as shall hazard our well-being hereafter. And with that they both shrieked out, and cried, Murder! murder! and so put themselves under those laws that are provided for the protection of women (Deut. 22:23-27). But the men still made their approach upon them, with design to prevail against them. They, therefore, cried out again.[61]
Now, they being, as I said, not far from the gate in at which they came, their voice was heard from where they were, thither; wherefore some of the house came out, and knowing that it was Christiana's tongue, they made haste to her relief. But by that they were got within sight of them, the women were in a very great scuffle, the children also stood crying by. Then did he that came in for their relief call out to the ruffians, saying, What is that thing that you do? Would you make my Lord's people to transgress? He also attempted to take them, but they did make their escape over the wall, into the garden of the man to whom the great dog belonged; so the dog became their protector. This Reliever then came up to the women, and asked them how they did. So they answered, We thank thy Prince, pretty well; only we have been somewhat affrighted; we thank thee also, for that thou camest in to our help, for otherwise we had been overcome.
RELIEVER. So after a few more words, this Reliever said as followeth: I marveled much when you were entertained at the gate above, being, [as] ye knew, that ye were but weak women, that you petitioned not the Lord there for a conductor; then might you have avoided these troubles and dangers, for He would have granted you one.[62]
CHRIST. Alas! said Christiana, we were so with our present blessing, that dangers to come were forgotten by us; besides, who could have thought, that so near the King's palace, there should have lurked such naughty ones? Indeed, it had been well for us, had we asked our Lord for one; but, since our Lord knew it would be for our profit, I wonder He sent not one along with us![63]
REL. It is not always necessary to grant things not asked for, lest, by so doing, they become of little esteem; but when the want of a thing is felt, it then comes under, in the eyes of him that feels it, that estimate that properly is its due, and so, consequently, will be thereafter used. Had my Lord granted you a conductor, you would not neither so have bewailed that oversight of yours, in not asking for one, as now you have occasion to do. So all things work for good, and tend to make you more wary.
CHRIST. Shall we go back again to my Lord, and confess our folly, and ask one?
REL. Your confession of your folly I will present Him with. To go back again you need not; for in all places where you shall come, you will find no want at all; for in every of my Lord's lodgings, which He has prepared for the reception of His pilgrims, there is sufficient to furnish them against all attempts whatsoever. But, as I said, 'He will be inquired of by them, to do it for them' (Ezek. 36:37). And it is a poor thing that is not worth asking for. When he had thus said, he went back to his place, and the Pilgrims went on their way.
MERCY. Then said Mercy, What a sudden blank is here! I made account we had now been past all danger, and that we should never see sorrow more.[64]
CHRIST. Thy innocency, my sister, said Christiana to Mercy, may excuse thee much; but as for me, my fault is so much the greater, for that I saw this dancer before I came out of the doors, and yet did not provide for it where provision might have been had. I am therefore much to be blamed.[65]
MERCY. Then said Mercy, How knew you this before you came from home? Pray open to me this riddle.
CHRIST. Why, I will tell you. Before I set foot out of doors, one night, as I lay in my bed, I had a dream about this; for, methought I saw two men, as like these as ever the world they could look, stand at my bed's feet, plotting how they might prevent my salvation. I will tell you their very words. They said (it was when I was in my troubles), What shall we do with this woman? for she cries out, waking and sleeping, for forgiveness. If she be suffered to go on as she begins, we shall lose her, as we have lost her husband. This, you know, might have made me take heed, and have provided when provision might have been had.
MERCY. Well, said Mercy, as by this neglect we have an occasion ministered unto us, to behold our own imperfections; so our Lord has taken occasion thereby, to make manifest the riches of His grace; for He, as we see, has followed us with unasked kindness, and has delivered us from their hands that were stronger than we, of His mere good pleasure.[66]
Thus, now when they had talked away a little more time, they drew nigh to a house which stood in the way, which house was built for the relief of pilgrims; as you will find more fully related in the First Part of these Records of the Pilgrim's Progress. So they drew on towards the house (the House of the Interpreter), and when they came to the door, they heard a great talk in the house. They then gave ear, and heard, as they thought, Christiana mentioned by name. For you must know that there went along, even before her, a talk of her and her children's going on pilgrimage. And this thing was the more pleasing to them, because they had heard that she was Christian's wife, that woman who was sometime ago so unwilling to hear of going on pilgrimage. Thus, therefore, they stood still, and heard the good people within commending her, who, they little thought, stood at the door. At last Christiana knocked, as she had done at the gate before. Now, when she had knocked, there came to the door a young damsel, named Innocent, and opened the door and looked, and behold two women were there.
DAMSEL. Then said the damsel to them, With whom would you speak in this place?
CHRIST. Christiana answered, We understand that this is a privileged place for those that are become pilgrims, and we now at this door are such; wherefore we pray that we may be partakers of that for which we at this time are come; for the day, as thou seest, is very far spent, and we are loath tonight to go any further.
DAMSEL. Pray, what may I call your name, that I may tell it to my Lord within?
CHRIST. My name is Christiana; I was the wife of that pilgrim, that some years ago did travel this way, and these be his four children. This maiden also is my companion, and is going on pilgrimage too.
INNOCENT. Then ran Innocent in (for that was her name) and said to those within, Can you think who is at the door? There is Christiana and her children, and her companion, all waiting for entertainment here. Then they leaped for joy, and went and told their Master. So He came to the door, and looking upon her, He said, Art thou that Christiana whom Christian, the good man, left behind him, when he betook himself to a pilgrim's life?
CHRIST. I am that woman that was so hard-hearted, as to slight my husband's troubles, and that left him to go on in his journey alone, and these are his four children; but now I also am come, for I am convinced that no way is right but this.
INTER. Then is fulfilled that which also is written of the man that said to his son, 'Go, work today in my vineyard. He answered and said, I will not: but afterward he repented and went' (Matt. 21:29).
CHRIST. Then said Christiana, So be it, Amen. God make it a true saying upon me, and grant that I may be found at the last of Him in peace, without spot, and blameless!
INTER. But why standest thou thus at the door? Come in, thou daughter of Abraham. We were talking of thee but now, for tidings have come to us before, how thou art become a pilgrim. Come, children, come in; come, maiden, come in. So He had them all into the house.[67]
So, when they were within, they were bidden sit down and rest them; the which when they had done, those that attended upon the Pilgrims in the house, came into the room to see them. And one smiled, and another smiled, and they all smiled, for joy that Christiana was become a pilgrim. They also looked upon the boys. They stroked them over the faces with the hand, in token of their kind reception of them. They also carried it lovingly to Mercy, and bid them all welcome into their Master's house.[68]
After a while, because supper was not ready, the Interpreter took them into his significant rooms, and showed them what Christian, Christiana's husband, had seen some time before. Here, therefore, they saw the man in the cage, the man and his dream, the man that cut his way through his enemies, and the picture of the biggest of them all, together with the rest of those things that were then so profitable to Christian.
This done, and after these things had been somewhat digested by Christiana and her company, the Interpreter takes them apart again, and has them first into a room where was a man that could look no way but downwards, with a muck-rake in his hand. There stood also one over His head with a celestial crown in His hand, and proffered him that crown for his muck-rake; but the man did neither look up, nor regard, but raked to himself the straws, the small sticks, and dust of the floor.[69]
Then said Christiana, I persuade myself that I know somewhat the meaning of this; for this is a figure of a man of this world, is it not, good Sir?
INTER. Thou hast said the right, said He, and his muck-rake doth show his carnal mind. And whereas thou seest him rather give heed to rake up straws and sticks, and the dust of the floor, than to what He says that calls to him from above with the celestial crown in His hand, it is to show that Heaven is but as a fable to some, and that things here are counted the only things substantial. Now, whereas, it was also showed thee, that the man could look no way but downwards, it is to let thee know that earthly things, when they are with power upon men's minds, quite carry their hearts away from God.[70]
CHRIST. Then said Christiana, O deliver me from this muck-rake![71]
INTER. That prayer, Said the Interpreter, has lain by till it is almost rusty. 'Give me not riches,' is scarce the prayer of one of ten thousand (Prov. 30:8). Straws, and sticks, and dust, with most, are the great things now looked after.[72] With that Mercy and Christiana wept, and said, It is, alas! too true.[73]
When the Interpreter had shown them this, He has them into the very best room in the house; a very brave room it was. So He bid them look round about, and see if they could find anything profitable there. Then they looked round and round; for there was nothing there to be seen but a very great spider on the wall: and that they overlooked.
MERCY. Then said Mercy, Sir, I see nothing; but Christiana held her peace.
INTER. But, said the Interpreter, look again, and she therefore looked again, and said, Here is not anything but an ugly spider, who hangs by her hands upon the wall. Then said He, Is there but one spider in all this spacious room? Then the water stood in Christiana's eyes, for she was a woman quick of apprehension; and she said, Yea, Lord, there is here more than one. Yea, and spiders whose venom is far more destructive than that which is in her. The Interpreter then looked pleasantly upon her, and said, Thou hast said the truth. This made Mercy blush, and the boys to cover their faces, for they all began now to understand the riddle.[74]
Then said the Interpreter again, 'The spider taketh hold with their hands (as you see), and is in kings' palaces' (Prov. 30:28). And wherefore is this recorded, but to show you, that how full of the venom of sin soever you be, yet you may, by the hand of faith, lay hold of, and dwell in the best room that belongs to the King's house above![75]
CHRIST. I thought, said Christiana, of something of this; but I could not imagine it all. I thought that we were like spiders, and that we looked like ugly creatures, in what fine room soever we were; but that by this spider, this venomous and ill-favoured creature, we were to learn how to act faith, that came not into my mind. And yet she has taken hold with her hands, as I see, and dwells in the best room in the house. God has made nothing in vain.
Then they seemed all to be glad; but the water stood in their eyes; yet they looked one upon another, and also bowed before the Interpreter.
He had them then into another room, where was a hen and chickens, and bid them observe a while. So one of the chickens went to the trough to drink, and every time she drank, she lift up her head, and her eyes towards Heaven. See, said He, what this little chick doth, and learn of her to acknowledge whence your mercies come, by receiving them with looking up. Yet again, said He, observe and look; so they gave heed, and perceived that the hen did walk in a fourfold method towards her chickens. 1. She had a common call, and that she hath all day long. 2. She had a special call, and that she had but sometimes. 3. She had a brooding note. And 4. She had an outcry (Matt. 23:37).
Now, said He, compare this hen to your King, and these chickens to His obedient ones.[76] For, answerable to her, Himself has His methods, which He walketh in towards His people; by His common call, He gives nothing; by His special call, He always has something to give; He has also a brooding voice, for them that are under His wing; and He has an outcry, to give the alarm when He seeth the enemy come.[77] I chose, My darlings, to lead you into the room where such things are, because you are women, and they are easy for you.[78]
CHRIST. And Sir, said Christiana, pray let us see some more. So He had them into the slaughter-house, where was a butcher killing of a sheep; and behold the sheep was quiet, and took her death patiently. Then said the Interpreter, You must learn of this sheep to suffer, and to put up wrongs without murmurings and complaints. Behold how quietly she taketh her death, and without objecting, she suffereth her skin to be pulled over her ears. Your King doth call you His sheep.
After this He led them into His garden, where was great variety of flowers; and he said, Do you see all these? So Christiana Said, Yes. Then said He again, Behold the flowers are diverse in stature, in quality, and colour, and smell, and virtue; and some are better than some; also where the gardener hath set them, there they stand, and quarrel not with one another.[79]
Again, He had them into His field, which He had sowed with wheat and corn; but when they beheld, the tops of all were cut off, only the straw remained; He said again, This ground was dunged, and ploughed, and sowed; but what shall we do with the crop? Then said Christiana, Burn some, and make muck of the rest. Then Said the Interpreter again, Fruit, you see, is that thing you look for,[80] and for want of that you condemn it to the fire, and to be trodden under foot of men: beware that in this you condemn not yourselves.[81]
Then, as they were coming in from abroad, they espied a little robin with a great spider in his mouth; so the Interpreter said, Look here. So they looked, and Mercy wondered; but Christiana said, What a disparagement is it to such a little pretty bird as the robin-redbreast is, he being also a bird above many, that loveth to maintain a kind of socialbleness with man; I had thought they had lived upon crumbs of bread, or upon other such harmless matter; I like him worse than I did.
The Interpreter then replied, This robin is an emblem, very apt to set forth some professors by; for to sight, they are, as this robin, pretty of note, colour, and carriage. They seem also to have a very great love for professors that are sincere; and above all other, to desire to sociate with them, and to be in their company, as if they could live upon the good man's crumbs. They pretend also, that therefore it is that they frequent the house of the godly, and the appointments of the Lord; but, when they are by themselves, as the robin, they can catch and gobble up spiders, they can change their diet, drink iniquity, and swallow down sin like water.[82] So, when they were come again into the house, because supper as yet was not ready, Christiana again desired that the Interpreter would either show or tell of some other things that are profitable. Then the Interpreter began, and said, The fatter the sow is, the more she desires the mire; the fatter the ox is, the more gamesomely he goes to the slaughter; and the more healthy the lusty man is, the more prone he is unto evil.
There is a desire in women to go neat and fine, and it is a comely thing to be adorned with that that in God's sight is of great price. It is easier watching a night or two, than to sit up a whole year together. So it is easier for one to begin to profess well, than to hold out as he should to the end.
Every shipmaster, when in a storm, will willingly cast that overboard that is of the smallest value in the vessel; but who will throw the best out first? None but he that feareth not God. One leak will sink a ship; and one sin will destroy a sinner. He that forgets his friend, is ungrateful unto him; but he that forgets his Saviour, is unmerciful to himself.
He that lives in sin, and looks for happiness hereafter, is like him that soweth cockle, and thinks to fill his barn with wheat or barley. If a man would live well, let him fetch his last day to him, and make it always his company keeper.
Whispering, and change of thoughts, prove that sin is in the world. If the world, which God sets light by, is counted a thing of that worth with men; what is Heaven, which God commendeth?
If the life that is attended with so many troubles, is so loath to be let go by us, what is the life above?
Everybody will cry up the goodness of men; but who is there that is, as he should, affected with the goodness of God?
We seldom sit down to meat, but we eat and leave; so there is in Jesus Christ more merit and righteousness than the whole world has need of.[83]
When the Interpreter had done, He takes them out into His garden again, and had them to a tree, whose inside was all rotten and gone, and yet it grew and had leaves. Then said Mercy, What means this? This tree, said He, whose outside is fair, and whose inside is rotten, it is to which many may be compared, that are in the garden of God; who with their mouths speak high in behalf of God, but indeed will do nothing for Him; whose leaves are fair, but their heart good for nothing but to be tinder for the devil's tinder box.[84] Now supper was ready, the table spread, and all things set on the board; so they sat down and did eat, when one had given thanks. And the Interpreter did usually entertain those that lodged with Him, with music at meals; so the minstrels played. There was also one that did sing, and a very fine voice he had. His song was this:
The Lord is only my support, And he that doth me feed; How can I then want anything Whereof I stand in need?
When the song and music was ended,[85] the Interpreter asked Christiana what it was that at first did move her to betake herself to a Pilgrim's life. Christiana answered, First, the loss of my husband came into my mind, at which I was heartily grieved; but all that was but natural affection. Then, after that, came the troubles and pilgrimage of my husband into my mind, and also how like a churl I had carried it to him as to that. So guilt took hold of my mind, and would have drawn me into the pond; but that opportunely I had a dream of the well-being of my husband, and a letter sent me by the King of that country where my husband dwells, to come to Him. The dream and the letter together so wrought upon my mind, that they forced me to this way.
INTER. But met you with no opposition before you set out of doors?
CHRIST. Yes, a neighbour of mine, one Mrs. Timorous (she was akin to him that would have persuaded my husband to go back, for fear of the lions). She all to befooled me for, as she called it, my intended desperate adventure; she also urged what she could to dishearten me to it; the hardship and troubles that my husband met with in the way, but all this I got over pretty well.[86] But a dream that I had of two ill-looked ones, that I thought did plot how to make me miscarry in my journey, that hath troubled me much; yea, it still runs in my mind, and makes me afraid of everyone that I meet, lest they should meet me to do me a mischief, and to turn me out of the way. Yea, I may tell my Lord, though I would not have everybody know it, that between this and the gate by which we got into the way, we were both so sorely assaulted that we were made to cry out, Murder! and the two them made this assault upon us were like the two that I saw in my dream.
Then said the Interpreter, thy beginning is good, thy latter end shall greatly increase. So He addressed Himself to Mercy, and said unto her, And what moved thee to come hither, sweet heart?
Then Mercy blushed and trembled, and for a while continued silent.
INTER. Then, said He, be not afraid, only believe, and speak thy mind.
MERCY. So she began, and said, Truly, Sir, my want of experience is that which makes me covet to be in silence, and that also that fills me with fears of coming short at last. I cannot tell of visions and dreams as my friend Christiana can; nor know I what it is to mourn for my refusing of the counsel of those that were good relations.[87]
INTER. What was it then, dear heart, that hath prevailed with thee to do as thou hast done?
MERCY. Why, when our friend here was packing up to be gone from our town, I and another went accidentally to see her; so we knocked at the door and went in. When we were within, and seeing what she was doing, we asked what was her meaning. She said, she was sent for to go to her husband; and then she up and told us how she had seen him in a dream, dwelling in a curious place, among immortals, wearing a crown, playing upon a harp, eating and drinking at his Prince's table, and singing praises to Him for bringing him thither, &c. Now, methought, while she was telling these things unto us, my heart burned within me; and I said in my heart, If this be true, I will leave my father and my mother, and the land of my nativity, and will, if I may, go along with Christiana. So I asked her further of the truth of these things, and if she would let me go with her; for I saw now that there was no dwelling, but with the danger of ruin, any longer in our town. But yet I came away with a heavy heart, not for that I was unwilling to come away, but for that so many of my relations were left behind. And I am come, with all the desire of my heart, and will go, if I may, with Christiana, unto her husband, and his King.[88]
INTER. Thy setting out is good, for thou hast given credit to the truth.[89] Thou art a Ruth, who did, for the love she bare to Naomi, and to the Lord her God, leave father and mother, and the land of her nativity, to come out, and go with a people that she knew not heretofore. 'The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust' (Ruth 2:12).
Now supper was ended, and preparation was made for bed; the women were laid singly alone, and the boys by themselves. Now when Mercy was in bed, she could not sleep for joy, for that now her doubts of missing at last, were removed further from her than ever they were before. So she lay blessing and praising God, who had had such favour for her.
In the morning they rose with the sun, and prepared themselves for their departure; but the Interpreter would have them tarry awhile, for, said He, you must orderly go from hence. Then, said He to the damsel that first opened unto them, Take them and have them into the garden to the bath, and there wash them, and make them clean from the soil which they have gathered by travelling. Then Innocent the damsel took them, and had them into the garden, and brought them to the bath; so she told them that there they must wash and be clean, for so her Master would have the women to do that called at His house, as they were going on pilgrimage. They then went in and washed, yea, they and the boys and all; and they came out of that bath, not only sweet and clean, but also much enlivened and strengthened in their joints.[90] So when they came in, they looked fairer a deal than when they went out to the washing.[91]
When they were returned out of the garden from the bath, the Interpreter took them, and looked upon them, and said unto them, Fair as the moon. Then he called for the seal, wherewith they used to be sealed that were washed in His bath. So the seal was brought, and He set His mark upon them, that they might be known in the places whither they were yet to go. Now the seal was the contents and sum of the passover which the children of Israel did eat when they came out from the land of Egypt, and the mark was set between their eyes.[92] This seal greatly added to their beauty, for it was an ornament to their faces. It also added to their gravity, and made their countenances more like them of angels[93] (Exo. 13:8-10).
Then said the Interpreter again to the damsel that waited upon these women, Go into the vestry and fetch out garments for these people; so she went and fetched out white raiment, and laid down before Him; so He commanded them to put it on. 'It was fine linen, white and clean.' When the women were thus adorned, they seemed to be a terror one to the other; for that they could not see that glory each one on herself, which they could see in each other. Now, therefore, they began to esteem each other better than themselves. 'For you are fairer than I am,' said one; and 'you are more comely than I am,' said another.[94] The children also stood amazed to see into what fashion they were brought.[95]
The Interpreter then called for a man-servant of His, one Great-heart, and bid him take sword, and helmet, and shield; and take these My daughters, said He, and conduct them to the house called Beautiful, at which place they will rest next.[96] So he took his weapons and went before them; and the Interpreter said, God speed. Those also that belonged to the family, sent them away with many a good wish. So they went on their way and sang—
This place has been our second stage; Here we have heard and seen Those good things that, from age to age, To others hid have been.
The dunghill-racer, spider, hen, The chicken, too, to me Hath taught a lesson; let me then Conformed to it be.
The butcher, garden, and the field, The robin and his bait, Also the rotten tree doth yield Me argument of weight;
To move me for to watch and pray, To strive to be sincere; To take my cross up day by day, And serve the Lord with fear.
Now I saw in my dream, that they went on, and Great-heart went before them: so they went and came to the place where Christian's burden fell off his back, and tumbled into a sepulchre. Here then they made a pause; and here also they blessed God. Now, said Christiana, it comes to my mind, what was said to us at the gate, to wit, that we should have pardon by word and deed; by word, that is, by the promise; by deed, to wit, in the way it was obtained. What the promise is, of that I know something; but what it is to have pardon by deed, or in the way that it was obtained, Mr. Great-heart, I suppose you know; wherefore, if you please, let us hear you discourse thereof.
GREAT-HEART. Pardon by the deed done, is pardon obtained by someone, for another that hath need thereof: not by the person pardoned, but in the way, saith another, in which I have obtained it. So then, to speak to the question more [at] large, the pardon that you and Mercy, and these boys have attained, was obtained by another, to wit, by Him that let you in at the gate; and He hath obtained it in this double way. He has performed righteousness to cover you, and spilt blood to wash you in.[97]
CHRIST. But if He parts with His righteousness to us, what will He have for Himself?
GREAT-HEART. He has more righteousness than you have need of, or than He needeth Himself.
CHRIST. Pray make that appear.
GREAT-HEART. With all my heart; but first I must premise, that He of whom we are now about to speak is one that has not His fellow. He has two natures in one Person, plain to be distinguished, impossible to be divided. Unto each of these natures a righteousness belongeth, and each righteousness is essential to that nature; so that one may as easily cause the nature to be extinct, as to separate its justice or righteousness from it. Of these righteousnesses, therefore, we are not made partakers, so as that they, or any of them, should be put upon us, that we might be made just, and live thereby. Besides these, there is a righteousness which this Person has, as these two natures are joined in one: and this is not the righteousness of the Godhead, as distinguished from the manhood; nor the righteousness of the manhood, as distinguished from the Godhead; but a righteousness which standeth in the union of both natures, and may properly be called, the righteousness that is essential to His being prepared of God to the capacity of the mediatory office, which He was to be intrusted with. If He parts with His first righteousness, He parts with His Godhead; if He parts with His second righteousness, He parts with the purity of His manhood; if He parts with this third, He parts with that perfection that capacitates Him to the office of mediation. He has, therefore, another righteousness, which standeth in performance, or obedience, to a revealed will; and that is it that He puts upon sinners, and that by which their sins are covered. Wherefore He saith, 'As by one man's disobedience, many were made sinners; so by the obedience of one, shall many be made righteous'[98] (Rom. 5:19).
CHRIST. But are the other righteousnesses of no use to us?
GREAT-HEART. Yes; for though they are essential to His natures and office and so cannot be communicated unto another, yet it is by virtue of them, that the righteousness that justifies, is, for that purpose, efficacious. The righteousness of His Godhead gives virtue to His obedience; the righteousness of His manhood giveth capability to His obedience to justify; and the righteousness that standeth in the union of these two natures to His office, giveth authority to that righteousness to do the work for which it is ordained.
So then, here is a righteousness that Christ, as God, has no need of, for He is God without it; here is a righteousness that Christ, as man, has no need of to make Him so, for He is perfect man without it; again, here is a righteousness that Christ, as God-man, has no need of, for He is perfectly so without it. Here, then, is a righteousness that Christ, as God, as man, as God-man, has no need of, with reference to Himself, and therefore He can spare it; a justifying righteousness, that He for Himself wanteth not, and therefore He giveth it away; hence it is called 'the gift of righteousness' (Rom. 5:17). This righteousness, since Christ Jesus the Lord has made Himself under the law, must be given away; for the law doth not only bind him that is under it 'to do justly,' but to use charity. Wherefore he must, he ought, by the law, if he hath two coats, to give one to him that hath none. Now, our Lord, indeed, hath two coats, one for Himself, and one to spare; wherefore He freely bestows one upon those that have none. And thus, Christiana, and Mercy, and the rest of you that are here, doth your pardon come by deed, or by the work of another man. Your Lord Christ is He that has worked, and has given away what he wrought for, to the next poor beggar He meets.[99]
But, again, in order to pardon by deed, there must something be paid to God as a price, as well as something prepared to cover us withal. Sin has delivered us up to the just curse of a righteous law; now, from this curse we must be justified by way of redemption, a price being paid for the harms we have done (Rom. 4:24); and this is by the blood of your Lord, who came and stood in your place and stead, and died your death for your transgressions (Gal. 3:13). Thus has He ransomed you from your transgressions by blood, and covered your polluted and deformed souls with righteousness. For the sake of which, God passeth by you, and will not hurt you, when He comes to judge the world.
CHRIST. This is brave. Now, I see there was something to be learned by our being pardoned by word and deed. Good Mercy, let us labour to keep this in mind; and my children, do you remember it also. But, Sir, was not this it that made my good Christian's burden fall from off his shoulder, and that made him give three leaps for joy?[100]
GREAT-HEART. Yes, it was the belief of this, that cut those strings, that could not be cut by other means; and it was to give him a proof of the virtue of this, that he was suffered to carry his burden to the Cross.
CHRIST. I thought so; for though my heart was lightful and joyous before, yet it is ten times more lightsome and joyous now. And I am persuaded by what I have felt, though I have felt but little as yet, that if the most burdened man in the world was here, and did see and believe as I now do, it would make his heart the more merry and blithe.[101]
GREAT-HEART. There is not only comfort, and the ease of a burden brought to us, by the sight and consideration of these, but an endeared affection begot in us by it; for who can, if he doth but once think that pardon comes not only by promise, but thus, but be affected with the way and means of his redemption, and so, with the Man that hath wrought it for him?
CHRIST. True; methinks it makes my heart bleed to think that He should bleed for me. O Thou loving One! O Thou blessed One! Thou deservest to have me; Thou hast bought me; Thou deservest to have me all; Thou hast paid for me ten thousand times more than I am worth! No marvel that this made the water stand in my husband's eyes, and that it made him trudge so nimbly on; I am persuaded he wished me with him; but, vile wretch that I was, I let him come all alone. O Mercy, that thy father and mother were here; yea, and Mrs. Timorous also; nay, I wish now with all my heart, that here was Madam Wanton too. Surely, surely their hearts would be affected; nor could the fear of the one, nor the powerful lusts of the other, prevail with them to go home again, and to refuse to become good pilgrims.[102]
GREAT-HEART. You speak now in the warmth of your affections. Will it, think you, be always thus with you? Besides, this is not communicated to everyone that did see your Jesus bleed. There were that stood by, and that saw the blood run from His heart to the ground, and yet were so far off this, that, instead of lamenting, they laughed at Him; and, instead of becoming His disciples, did harden their hearts against Him. So that all that you have, my daughters, you have by a peculiar impression made by a Divine contemplating upon what I have spoken to you. Remember that it was told you, that the hen, by her common call, gives no meat to her chickens. This you have, therefore, by a special grace.[103]
Now, I saw still in my dream, that they went on until they were come to the place that Simple, and Sloth, and Presumption,[104] lay and slept in, when Christian went by on pilgrimage; and, behold, they were hanged up in irons a little way off on the other side.[105]
MERCY. Then said Mercy to him that was their guide and conductor, What are those three men? and for what are they hanged there?
GREAT-HEART. These three men were men of very bad qualities. They had no mind to be pilgrims themselves, and whosoever they could they hindered. They were for sloth and folly themselves, and whoever they could persuade with, they made so too; and, withal, taught them to presume that they should do well at last. They were asleep when Christian went by; and now you go by, they are hanged.[106]
MERCY. But could they persuade any to be of their opinion?
GREAT-HEART. Yes; they turned several out of the way. There was Slow-pace that they persuaded to do as they. They also prevailed with one Short-wind, with one No-heart, with one Linger-after-lust, and with one Sleepy-head, and with a young woman, her name was Dull, to turn out of the way, and become as they. Besides, they brought up an ill report of your Lord, persuading others that He was a taskmaster. They also brought up an evil report of the good land, saying it was not half so good as some pretend it was. They also began to vilify His servants, and to count the very best of them meddlesome, troublesome, busybodies. Further, they could call the bread of God husks; the comforts of His children, fancies; the travel and labour of pilgrims, things to no purpose.[107]
CHRIST. Nay, said Christiana, if they were such, they shall never be bewailed by me. They have but what they deserve; and I think it is well that they hang so near the highway, that others may see and take warning. But had it not been well if their crimes had been engraven on some plate of iron or brass, and left here, even where they did their mischiefs, for a caution to other bad men?
GREAT-HEART. So it is, as you well may perceive, if you will go a little to the wall.
MERCY. No, no; let them hang, and their names rot, and their crimes live forever against them. I think it a high favour that they were hanged before we came hither; who knows else what they might have done to such poor women as we are? Then she turned it into a song, saying—
Now then, you three, hang there, and be a sign To all that shall against the truth combine. And let him that comes after fear this end, If unto pilgrims he is not a friend. And thou, my soul, of all such men beware, That unto holiness opposers are.
Thus they went on, till they came at the foot of the Hill Difficulty,[108] where, again, their good friend, Mr. Great-heart, took an occasion to tell them of what happened there when Christian himself went by. So he had them first to the spring. Lo, said he, this is the spring that Christian drank of, before he went up this hill; and then it was clear and good, but now it is dirty with the feet of some that are not desirous that pilgrims here should quench their thirst (Ezek. 34:18). Thereat Mercy said, And why so envious, trow? But, said their guide, it will do, if taken up, and put into a vessel that is sweet and good; for then the dirt will sink to the bottom, and the water come out by itself more clear.[109] Thus, therefore, Christiana and her companions were compelled to do. They took it up, and put it into an earthen pot, and so let it stand till the dirt was gone to the bottom, and then they drank thereof.[110] Next, he showed them the two by-ways that were at the foot of the hill, where Formality and Hypocrisy lost themselves. And, said he, these are dangerous paths. Two were here cast away when Christian came by. And although, as you see, these ways are since stopped up with chains, posts, and a ditch, yet there are that will choose to adventure here, rather than take the pains to go up this hill.[111]
CHRIST. 'The way of transgressors is hard' (Prov. 13:15). It is a wonder that they can get into those ways without danger of breaking their necks.
GREAT-HEART. They will venture. Yea, if at any time any of the King's servants do happen to see them, and do call unto them, and tell them that they are in the wrong ways, and do bid them beware the danger, then they will railingly return them answer, and say, 'As for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee; but we will certainly do whatsoever thing goeth forth out of our own mouth,' &c. (Jer. 44:16, 17). Nay, if you look a little further, you shall see that these ways are made cautionary enough, not only by these posts, and ditch, and chain; but also by being hedged up, yet they will choose to go there.[112]
CHRIST. They are idle; they love not to take pains; uphill way is unpleasant to them. So it is fulfilled unto them as it is written, 'The way of the slothful man is as an hedge of thorns' (Prov. 15:19). Yea, they will rather choose to walk upon a snare, than to go up this hill, and the rest of this way to the city.
Then they set forward, and began to go up the hill, and up the hill they went; but before they got to the top, Christiana began to pant; and said, I dare say, this is a breathing hill. No marvel if they that love their ease more than their souls, choose to themselves a smoother way.[113] Then said Mercy, I must sit down; also the least of the children began to cry. Come, come, said Great-heart, sit not down here, for a little above is the Prince's arbour. Then took he the little boy by the hand, and led him up thereto.
When they were come to the arbour, they were very willing to sit down, for they were all in a pelting heat. Then said Mercy, How sweet is rest to them that labour[114] (Matt. 11:28). And how good is the Prince of pilgrims, to provide such resting-places for them! Of this arbour I have heard much; but I never saw it before. But here let us beware of sleeping; for, as I have heard, for that it cost poor Christian dear.
Then said Mr. Great-heart to the little ones, Come, my pretty boys, how do you do? What think you now of going on pilgrimage? Sir, said the least, I was almost beat out of heart? but I thank you for lending me a hand at my need.[115] And I remember now what my mother hath told me, namely, that the way to Heaven is as up a ladder, and the way to hell is as down a hill. But I had rather go up the ladder to life, than down the hill to death.[116]
Then said Mercy, But the proverb is, To go down the hill is easy. But James said (for that was his name), The day is coming, when, in my opinion, going down hill will be the hardest of all. 'Tis a good boy, said his Master, thou hast given her a right answer. Then Mercy smiled; but the little boy did blush.[117]
CHRIST. Come, said Christiana, will you eat a bit, a little to sweeten your mouths, while you sit here to rest your legs? For I have here a piece of pomegranate, which Mr. Interpreter put in my hand, just when I came out of His doors. He gave me also a piece of a honeycomb, and a little bottle of spirits. I thought He gave you something, said Mercy, because He called you aside. Yes; so He did, said the other. But, said Christiana, it shall still be, as I said it should, when at first we came from home, thou shalt be a sharer in all the good that I have, because thou so willingly didst become my companion. Then she gave to them, and they did eat, both Mercy and the boys. And, said Christiana to Mr. Great-heart, Sir, will you do as we? But he answered, You are going on pilgrimage, and presently I shall return. Much good may what you have do to you. At home I eat the same every day. Now, when they had eaten and drank, and had chatted a little longer, their guide said to them. The day wears away, if you think good, let us prepare to be going. So they got up to go, and the little boys went before. But Christiana forgot to take her bottle of spirits with her; so she sent her little boy back to fetch it. Then said Mercy, I think this is a losing place. Here Christian lost his roll; and here Christiana left her bottle behind her. Sir, what is the cause of this? So their guide made answer, and said, The cause is sleep or forgetfulness. Some sleep when they should keep awake; and some forget when they should remember; and this is the very cause why, often at the resting-places, some pilgrims, in some things, come off losers. Pilgrims should watch, and remember what they have already received under their greatest enjoyments; but for want of doing so, ofttimes their rejoicing ends in tears, and their sunshine in a cloud.[118] Witness the story of Christian at this place.[119]
When they were come to the place where Mistrust and Timorous met Christian to persuade him to go back for fear of the lions, they perceived as it were a stage, and before it, towards the road, a broad plate, with a copy of verses written thereon, and underneath, the reason of raising up of that stage in that place, rendered. The verses were these—
Let him who sees this stage take heed Unto his heart and tongue; Lest if he do not, here he speed, As some have long agone.
The words underneath the verses were, 'This stage, was built to punish such upon, who through Timorousness or Mistrust, shall be afraid to go further on pilgrimage; also, on this stage, both Mistrust and Timorous were burned through the tongue with a hot iron, for endeavouring to hinder Christian in his journey.'[120] Then said Mercy, This is much like to the saying of the Beloved, 'What shall be given unto thee? or what shall be done unto thee, thou false tongue? Sharp arrows of the mighty, with coals of juniper' (Psa. 120:3-4).
So they went on, till they came within sight of the lions. Now Mr. Great-heart was a strong man, So he was not afraid of a lion; but yet when they were come up to the place where the lions were, the boys that went before were glad when to cringe behind, for they were afraid of the lions; so they stepped back, and went behind. At this their guide smiled, and said, How now, my boys, do you love to go before, when no danger doth approach, and love to come behind so soon as the lions appear?
Now, as they went up, Mr. Great-heart drew his sword, with intent to make a way for the Pilgrims, in spite of the lions. Then there appeared one, that it seems, had taken upon him to back the lions; and he said to the Pilgrims' guide, What is the cause of your coming hither? Now the name of that man was Grim, or Bloody-man, because of his slaying of Pilgrims, and he was of the race of the giants.[121]
GREAT-HEART. Then said the Pilgrims' guide, These women and children are going on pilgrimage; and this is the way they must go, and go it they shall, in spite of thee and the lions.[122]
GRIM. This is not their way, neither shall they go therein. I am come forth to withstand them, and to that end will back the lions.[123]
Now, to say truth, by reason of the fierceness of the lions, and of the grim carriage of him that did back them, this way had of late lain much unoccupied, and was almost all grown over with grass.
CHRIST. Then said Christiana, Though the highways have been unoccupied heretofore, and though the travelers have been made in time past to walk through by-paths, it must not be so now I am risen. Now 'I am risen a mother in Israel' (Judg. 5:6, 7).
GRIM. Then he swore by the lions, but it should; and therefore bid them turn aside, for they should not have passage there.
GREAT-HEART. But their guide made first his approach unto Grim, and laid so heavily at him with his sword, that he forced him to a retreat.[124]
GRIM. Then said he that attempted to back the lions, Will you slay me upon mine own ground?
GREAT-HEART. It is the King's highway that we are in, and in His way it is that thou hast placed thy lions; but these women and these children, though weak, shall hold on their way in spite of thy lions. And with that he gave him again a downright blow, and brought him upon his knees. With this blow he also broke his helmet, and with the next he cut off an arm. Then did the giant roar so hideously, that his voice frighted the women, and yet they were glad to see him lie sprawling upon the ground. Now the lions were chained, and so of themselves could do nothing.[125] Wherefore, when old Grim, that intended to back them, was dead, Mr. Great-heart said to the Pilgrims, Come now, and follow me, and no hurt shall happen to you from the lions. They therefore went on, but the women trembled as they passed by them; the boys also looked as if they would die, but they all got by without further hurt.[126] Now then they were within sight of the Porter's Lodge, and they soon came up unto it; but they made the more haste after this to go thither, because it is dangerous travelling there in the night. So when they were come to the gate, the guide knocked, and the Porter cried, Who is there? But as soon as the guide had said, It is I, he knew his voice, and came down (for the guide had oft before that, come thither, as a conductor of pilgrims). When he was come down, he opened the gate, and seeing the guide standing just before it (for he saw not the women, for they were behind him), he said unto him, How now, Mr. Great-heart, what is your business here so late tonight? I have brought, said he, some pilgrims hither, where, by my Lord's commandment, they must lodge; I had been here some time ago, had I not been opposed by the giant that did use to back the lions; but I, after a long and tedious combat with him, have cut him off, and have brought the Pilgrims hither in safety.[127]
PORTER. Will you not go in, and stay till morning?
GREAT-HEART. No, I will return to my Lord tonight.
CHRIST. Oh, Sir, I know not how to be willing you should leave us in our pilgrimage, you have been so faithful and so loving to us, you have fought so stoutly for us, you have been so hearty in counseling of us, that I shall never forget your favour towards us.
MERCY. Then said Mercy, O that we might have thy company to our journey's end! How can such poor women as we hold out in a way so full of troubles as this way is, without a friend and defender?
JAMES. Then said James, the youngest of the boys, Pray, Sir, be persuaded to go with us, and help us, because we are so weak, and the way so dangerous as it is.[128]
GREAT-HEART. I am at my Lord's commandment; if He shall allot me to be your guide quite through, I will willingly wait upon you. But here you failed at first; for, when He bid me come thus far with you, then you should have begged me of Him to have gone quite through with you, and He would have granted your request. However, at present, I must withdraw; and so, good Christiana, Mercy, and my brave children, Adieu.
Then the Porter, Mr. Watchful, asked Christiana of her country, and of her kindred; and she said, I came from the City of Destruction; I am a widow woman, and my husband is dead; his name was Christian, the Pilgrim. How! said the Porter, was he your husband? Yes, said she, and these are his children; and this, pointing to Mercy, is one of my townswomen. Then the Porter rang his bell, as at such times he is wont, and there came to the door one of the damsels, whose name was Humble-mind; and to her the Porter said, Go tell it within, that Christiana, the wife of Christian, and her children, are come hither on pilgrimage. She went in, therefore, and told it. But O what noise for gladness was there within, when the damsel did but drop that word out of her mouth! So they came with haste to the Porter, for Christiana stood still at the door. Then some of the most grave said unto her, Come in, Christiana, come in, thou wife of that good man; come in, thou blessed woman; come in, with all that are with thee. So she went in, and they followed her that were her children and her companions. Now when they were gone in, they were had into a very large room, where they were bidden to sit down; so they sat down, and the chief of the house was called to see and welcome the guests. Then they came in, and understanding who they were, did salute each other with a kiss, and said, Welcome, ye vessels of the grace of God; welcome to us your friends.[129]
Now, because it was somewhat late, and because the Pilgrims were weary with their journey, and also made faint with the sight of the fight, and of the terrible lions, therefore they desired, as soon as might be, to prepare to go to rest. Nay, said those of the family, refresh yourselves first with a morsel of meat; for they had prepared for them a lamb, with the accustomed sauce belonging thereto[130] (Exo. 12:21, 28; John 1:29); for the Porter had heard before of their coming, and had told it to them within. So when they had supped, and ended their prayer with a psalm, they desired they might go to rest. But let us, said Christiana, if we may be so bold as to choose, be in that chamber[131] that was my husband's when he was here; so they had them up thither, and they lay all in a room. When they were at rest, Christiana and Mercy entered into discourse about things that were convenient.
CHRIST. Little did I think once, that when my husband went on pilgrimage, I should ever have followed.
MERCY. And you as little thought of lying in his bed, and in his chamber to rest, as you do now.
CHRIST. And much less did I ever think of seeing his face with comfort, and of worshipping the Lord the King with him; and yet now I believe I shall.
MERCY. Hark! Don't you hear a noise?
CHRIST. Yes; it is, as I believe, a noise of music, for joy that we are here.[132]
MERCY. Wonderful! music in the house, music in the heart, and music also in Heaven, for joy that we are here![133] Thus they talked a while, and then betook themselves to sleep. So, in the morning, when they were awake, Christiana said to Mercy:
CHRIST. What was the matter that you did laugh in your sleep tonight? I suppose you were in a dream.
MERCY. So I was, and a sweet dream it was; but are you sure I laughed?
CHRIST. Yes; you laughed heartily; but, prithee, Mercy, tell me thy dream.
MERCY. I was a-dreamed that I sat all alone in a solitary place, and was bemoaning of the hardness of my heart. Now, I had not sat there long, but methought many were gathered about me, to see me, and to hear what it was that I said. So they hearkened, and I went on bemoaning the hardness of my heart. At this, some of them laughed at me, some called me fool, and some began to thrust me about. With that, methought I looked up, and saw one coming with wings towards me. So he came directly to me, and said, Mercy, what aileth thee? Now, when he had heard me make my complaint, he said 'Peace be to thee.' He also wiped mine eyes with his handkerchief, and clad me in silver and gold. He put a chain about my neck, and ear-rings in mine ears, and a beautiful crown upon my head (Ezek. 16:8-12). Then he took me by the hand, and said, Mercy, come after me. So he went up, and I followed, till we came at a golden gate. Then he knocked; and when they within had opened, the man went in, and I followed him up to a throne, upon which one sat, and He said to me, Welcome, daughter. The place looked bright and twinkling, like the stars, or rather like the sun; and I thought that I saw your husband there. So I awoke from my dream.[134] But did I laugh?
CHRIST. Laugh! aye, and well you might, to see yourself so well. For you must give me leave to tell you, that I believe it was a good dream; and that, as you have begun to find the first part true, so you shall find the second at last. 'God speaketh once, yea twice, yet man perceiveth it not. In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed'[135] (Job 28:14, 15). We need not, when a-bed, lie awake to talk with God. He can visit us while we sleep, and cause us then to hear His voice. Our heart ofttimes wakes when we sleep; and God can speak to that, either by words, by proverbs, by signs and similitudes, as well as if one was awake.[136]
MERCY. Well, I am glad of my dream; for I hope, ere long, to see it fulfilled, to the making me laugh again.[137]
CHRIST. I think it is now high time to rise, and to know what we must do.
MERCY. Pray, if they invite us to stay awhile, let us willingly accept of the proffer. I am the willinger to stay awhile here, to grow better acquainted with these maids. Methinks Prudence, Piety, and Charity have very comely and sober countenances.[138]
CHRIST. We shall see what they will do. So when they were up and ready, they came down, and they asked one another of their rest, and if it were comfortable, or not.
MERCY. Very good, said Mercy; it was one of the best night's lodging that ever I had in my life.
Then said Prudence and Piety, If you will be persuaded to stay here awhile, you shall have what the house will afford.
CHAR. Aye, and that with a very good will, said Charity. So they consented and staid there about a month, or above, and became very profitable one to another. And because Prudence would see how Christiana had brought up her children, she asked leave of her to catechise them. So she gave her free consent.[139] Then she began at the youngest, whose name was James.
PRUDENCE. And she said, Come, James, canst thou tell me who made thee?
JAMES. God the Father, God the Son, and God the Holy Ghost.
PRUD. Good boy. And canst thou tell me who saves thee?
JAMES. God the Father, God the Son, and God the Holy Ghost.
PRUD. Good boy still. But how doth God the Father save thee?
JAMES. By his grace.
PRUD. How doth God the Son save thee?
JAMES. By His righteousness, death, and blood, and life.
PRUD. And how doth God the Holy Ghost save thee?
JAMES. By His illumination, by His renovation, and by His preservation.[140]
Then said Prudence to Christiana, You are to be commended for thus bringing up your children. I suppose I need not ask the rest these questions, since the youngest of them can answer them so well. I will therefore now apply myself to the next youngest.
PRUD. Then she said, Come, Joseph (for his name was Joseph), will you let me catechise you?
JOSEPH. With all my heart.
PRUD. What is man?
JOSEPH. A reasonable creature, so made by God, as my brother said.
PRUD. What is supposed by this word 'saved'?
JOSEPH. That man, by sin, has brought himself into a state of captivity and misery.
PRUD. What is supposed by his being saved by the Trinity?
JOSEPH. That sin is so great and mighty a tyrant, that none can pull us out of its clutches, but God; and that God is so good and loving to man, as to pull him indeed out of this miserable state.
PRUD. What is God's design in saving, of poor men?
JOSEPH. The glorifying of His name, of His grace, and justice, &c., and the everlasting happiness of His creature.
PRUD. Who are they that must be saved?
JOSEPH. Those that accept of His salvation.[141]
PRUD. Good boy, Joseph; thy mother has taught thee well, and thou hast hearkened to what she hath said unto thee. Then said Prudence to Samuel, who was the eldest but one,
PRUD. Come, Samuel, are you willing that I should catechise you also?
SAMUEL. Yes, forsooth, if you please.
PRUD. What is Heaven?
SAM. A place and state most blessed, because God dwelleth there.
PRUD. What is hell?
SAM. A place and state most woeful, because it is the dwelling-place of sin, the devil, and death.
PRUD. Why wouldest thou go to Heaven?
SAM. That I may see God, and serve Him without weariness; that I may see Christ, and love Him everlastingly; that I may have that fullness of the Holy Spirit in me that I can by no means here enjoy.
PRUD. A very good boy also, and one that has learned well. Then she addressed herself to the eldest, whose name was Matthew; and she said to him, Come, Matthew, shall I also catechise you?
MATTHEW. With a very good will.
PRUD. I ask, then, if there were ever anything that had a being antecedent to, or before God?
MATT. No; for God is eternal; nor is there anything excepting Himself, that had a being until the beginning of the first day. 'For in six days the Lord made Heaven and earth, the sea, and all that in them is.'
PRUD. What do you think of the Bible?
MATT. It is the holy Word of God.
PRUD. Is there nothing written therein but what you understand?
MATT. Yes. A great deal.
PRUD. What do you do when you meet with such places therein that you do not understand?
MATT. I think God is wiser than I. I pray also that He will please to let me know all therein that He knows will be for my good.[142]
PRUD. How believe you, as touching the resurrection of the dead?
MATT. I believe they shall rise, the same that was buried; the same in nature, though not in corruption. And I believe this upon a double account: First, because God has promised it secondly, because He is able to perform it.[143]
Then said Prudence to the boys, You must still hearken to your mother, for she can learn you more. You must also diligently give ear to what good talk you shall hear from others; for, for your sakes do they speak good things. Observe, also, and that with carefulness, what the heavens and the earth do teach you; but especially be much in the meditation of that Book that was the cause of your father's becoming a pilgrim. I, for my part, my children, will teach you what I can while you are here, and shall be glad if you will ask me questions that tend to godly edifying. Now, by that these Pilgrims had been at this place a week, Mercy had a visitor that pretended some goodwill unto her, and his name was Mr. Brisk, a man of some breeding, and that pretended to religion; but a man that stuck very close to the world. So he came once or twice, or more, to Mercy, and offered love unto her. Now Mercy was of a fair countenance, and therefore the more alluring. Her mind also was, to be always busying of herself in doing; for when she had nothing to do for herself, she would be making of hose and garments for others, and would bestow them upon them that had need.[144] And Mr. Brisk, not knowing where or how she disposed of what she made, seemed to be greatly taken, for that he found her never idle. I will warrant her a good housewife, quoth he to himself.[145]
Mercy then revealed the business to the maidens that were of the house, and inquired of them concerning him, for they did know him better than she.[146] So they told her, that he was a very busy young man, and one that pretended to religion; but was, as they feared, a stranger to the power of that which was good. Nay then, said Mercy, I will look no more on him; for I purpose never to have a clog to my soul.[147]
Prudence then replied that there needed no great matter of discouragement to be given to him, her continuing so as she had begun to do for the poor, would quickly cool his courage. So the next time he comes, he finds her at her old work, a-making of things for the poor. Then said he, What! always at it? Yes, said she, either for myself or for others. And what canst thou earn a day? quoth he. I do these things, said she, 'that I may he rich in good works, laying up in store a good foundation against the time to come, that I may lay hold on eternal life' (1 Tim. 6:17-19). Why, prithee, what dost thou with them? said he. Clothe the naked, said she. With that his countenance fell. So he forbore to come at her again; and when he was asked the reason why, he said, that Mercy was a pretty lass, but troubled with ill conditions.[148] When he had left her, Prudence said, Did I not tell thee, that Mr. Brisk would soon forsake thee? yea, he will raise up an ill report of thee; for, notwithstanding his pretence to religion, and his seeming love to Mercy, yet Mercy and he are of tempers so different, that I believe they will never come together.
MERCY. I might have had husbands afore now, though I spake not of it to any; but they were such as did not like my conditions, though never did any of them find fault with my person. So they and I could not agree.
PRUD. Mercy in our days is little set by, any further than as to its name; the practice, which is set forth by thy conditions, there are but few that can abide.
MERCY. Well, said Mercy, if nobody will have me, I will die a maid, or my conditions shall be to me as a husband. For I cannot change my nature; and to have one that lies cross to me in this, that I purpose never to admit of as long as I live. I had a sister named Bountiful, that was married to one of these churls; but he and she could never agree; but because my sister was resolved to do as she had begun, that is, to show kindness to the poor, therefore her husband first cried her down at the cross, and then turned her out of his doors.[149]
PRUD. And yet he was a professor, I warrant you.
MERCY. Yes, such a one as he was, and of such as he, the world is now full; but I am for none of them all.
Now Matthew, the eldest son of Christiana, fell sick, and his sickness was sore upon him, for he was much pained in his bowels, so that he was with it, at times, pulled as it were both ends together.[150] There dwelt also not far from thence, one Mr. Skill, an ancient and well approved physician. So Christiana desired it, and they sent for him, and he came. When he was entered the room, and had a little observed the boy, he concluded that he was sick of the gripes. Then he said to his mother, What diet has Matthew of late fed upon? Diet, said Christiana, nothing but that which is wholesome. The physician answered, This boy has been tampering with something that lies in his maw undigested, and that will not away without means. And I tell you, he must he purged, or else he will die.
SAM. Then said Samuel, Mother, mother, what was that which my brother did gather up and eat, so soon as we were come from the gate that is at the head of this way? You know that there was an orchard on the left hand, on the other side of the wall, and some of the trees hung over the wall, and my brother did plash and did eat.
CHRIST. True, my child, said Christiana, he did take thereof, and did eat; naughty boy as he was, I did chide him, and yet he would eat thereof.[151]
SKILL. I knew he had eaten something that was not wholesome food; and that food, to wit, that fruit, is even the most hurtful of all. It is the fruit of Beelzebub's orchard. I do marvel that none did warn you of it; many have died thereof.
CHRIST. Then Christiana began to cry; and she said, O naughty boy! and O careless mother! What shall I do for my son![152]
SKILL. Come, do not be too much dejected; the boy may do well again, but he must purge and vomit.
CHRIST. Pray, Sir, try the utmost of your skill with him, whatever it costs.
SKILL. Nay, I hope I shall be reasonable. So he made him a purge, but it was too weak; it was said, it was made of the blood of a goat, the ashes of a heifer, and with some of the juice of hyssop, &c. (Heb. 10:1-4). When Mr. Skill had seen that that purge was too weak, he made him one to the purpose; it was made excarne et sanguine Christi [153] (John 6:54-57; Heb. 9:14). (You know physicians give strange medicines to their patients). And it was made up into pills, with a promise or two, and a proportionable quantity of salt (Mark 9:49). Now he was to take them three at a time fasting, in half a quarter of a pint of the tears of repentance. When this potion was prepared, and brought to the boy, he was loath to take it, though torn with the gripes, as if he should be pulled in pieces. Come, come, said the physician, you must take it. It goes against my stomach, said the boy (Zech. 12:10). I must have you take it, said his mother. I shall vomit it up again, said the boy. Pray, Sir, said Christiana to Mr. Skill, how does it taste? It has no ill taste, said the doctor; and with that she touched one of the pills with the tip of her tongue. Oh, Matthew, said she, this potion is sweeter than honey. If thou lovest thy mother, if thou lovest thy brothers, if thou lovest Mercy, if thou lovest thy life, take it. So with much ado, after a short prayer for the blessing of God upon it, he took it, and it wrought kindly with him. It caused him to purge, it caused him to sleep, and rest quietly; it put him into a fine heat and breathing sweat, and did quite rid him of his gripes.[154] So in little time he got up, and walked about with a staff, and would go from room to room, and talk with Prudence, Piety, and Charity, of his distemper, and how he was healed.[155]
So when the boy was healed, Christiana asked Mr. Skill, saying, Sir, what will content you for your pains and care to, and of my child? And he said, You must pay the Master of the College of Physicians, according to rules made in that case and provided (Heb. 13:11-16).
CHRIST. But, Sir, said she, what is this pill good for else?
SKILL. It is an universal pill; it is good against all the diseases that Pilgrims are incident to; and when it is well prepared, it will keep good, time out of mind.
CHRIST. Pray, Sir, make me up twelve boxes of them; for if I can get these, I will never take other physic.[156]
SKILL. These pills are good to prevent diseases, as well as to cure when one is sick. Yea, I dare say it, and stand to it, that if a man will but use this physic as he should, it will make him live forever (John 6:50). But, good Christiana, thou must give these pills no other way but as I have prescribed; for, if you do, they will do no good.[157] So he gave unto Christiana physic for herself, and her boys, and for Mercy; and bid Matthew take heed how he eat any more green plums, and kissed them, and went his way.
It was told you before, that Prudence bid the boys, that if at any time they would, they should ask her some questions that might be profitable, and she would say something to them.
MATT. Then Matthew, who had been sick, asked her, Why, for the most part, physic should he bitter to our palates.
PRUD. To show how unwelcome the Word of God, and the effects thereof, are to a carnal heart.
MATT. Why does physic, if it does good, purge, and cause that we vomit?
PRUD. To show that the Word, when it works effectually, cleanseth the heart and mind. For look, what the one doth to the body, the other doth to the soul.[158]
MATT. What should we learn by seeing the flame of our fire go upwards? and by seeing the beams and sweet influences of the sun strike downwards?
PRUD. By the going up of the fire we are taught to ascend to Heaven, by fervent and hot desires. And by the sun's sending his heat, beams, and sweet influences downwards, we are taught that the Saviour of the world, though high, reacheth down with His grace and love to us below.
MATT. Where have the clouds their water?
PRUD. Out of the sea.
MATT. What may we learn from that?
PRUD. That ministers should fetch their doctrine from God.
MATT. Why do they empty themselves upon the earth?
PRUD. To show that ministers should give out what they know of God to the world.
MATT. Why is the rainbow caused by the sun?
PRUD. To show that the covenant of God's grace is confirmed to us in Christ.
MATT. Why do the springs come from the sea to us, through the earth?
PRUD. To show that the grace of God comes to us through the body of Christ.
MATT. Why do some of the springs rise out of the tops of high hills?
PRUD. To show that the spirit of grace shall spring up in some that are great and mighty, as well as in many that are poor and low.
MATT. Why doth the fire fasten upon the candlewick?
PRUD. To show, that unless grace doth kindle upon the heart there will be no true light of life in us.
MATT. Why is the wick and tallow, and all, spent to maintain the light of the candle?
PRUD. To show that body and soul, and all, should be at the service of, and spend themselves to maintain, in good condition, that grace of God that is in us.
MATT. Why doth the pelican pierce her own breast with her bill?
PRUD. To nourish her young ones with her blood, and thereby to show that Christ the blessed so loveth His young, His people, as to save them from death by His blood.
MATT. What may one learn by hearing the cock crow?
PRUD. Learn to remember Peter's sin, and Peter's repentance. The cock's crowing shows also that day is coming on; let then the crowing of the cock put thee in mind of that last and terrible day of judgment.[159]
Now, about this time their month was out; wherefore they signified to those of the house that it was convenient for them to up and be going. Then said Joseph to his mother, It is convenient that you forget not to send to the house of Mr. Interpreter, to pray him to grant that Mr. Great-heart should be sent unto us, that he may be our conductor the rest of our way. Good boy, said she, I had almost forgot. So she drew up a petition,[160] and prayed Mr. Watchful, the Porter, to send it by some fit man, to her good friend Mr. Interpreter; who, when it was come, and He had seen the contents of the petition, said to the messenger, Go tell them that I will send him.
When the family where Christiana was, saw that they had a purpose to go forward, they called the whole house together, to give thanks to their King for sending of them such profitable guests as these. Which done, they said to Christiana, And shall we not show thee something, according as our custom is to do to pilgrims, on which thou mayest meditate when thou art upon the way? So they took Christiana, her children, and Mercy, into the closet, and showed them one of the apples that Eve did eat of, and that she also did give to her husband, and that for the eating, of which they both were turned out of Paradise; and asked her what she thought that was? Then Christiana said, It is food or poison, I know not which.[161] So they opened the matter to her, and she held up her hands and wondered[162] (Gen. 3:6; Rom. 7:24).
Then they had her to a place, and showed her Jacob's ladder. Now at that time there were some angels ascending upon it. So Christiana looked, and looked, to see the angels go up; and so did the rest of the company. Then they were going into another place, to show them something else; but James said to his mother, Pray, bid them stay here a little longer, for this is a curious sight.[163] So they turned again, and stood feeding their eyes with this so pleasant a prospect (Gen. 28:12; John 1:51). After this, they had them into a place where did hang up a golden anchor, so they bid Christiana take it down; for, said they, you shall have it with you, for it is of absolute necessity that you should, that you may lay hold of that within the veil, and stand steadfast, in case you should meet with turbulent weather; so they were glad thereof[164] (Heb. 6:19). Then they took them, and had them to the mount upon which Abraham our father had offered up Isaac his son, and showed them the altar, the wood, the fire, and the knife, for they remain to be seen to this very day (Gen. 22:9). When they had seen it, they held up their hands and blessed themselves, and said, O what a man for love to his Master, and for denial to himself, was Abraham! After they had showed them all these things, Prudence took them into the dining-room, where stood a pair of excellent virginals;[165] so she played upon them, and turned what she had showed them into this excellent song, saying—
Eve's apple we have showed you, Of that be you aware; You have seen Jacob's ladder, too, Upon which angels are. An anchor you received have; But let not these suffice, Until, with Abr'am, you have gave Your best a sacrifice.
Now, about this time, one knocked at the door; so the Porter opened, and behold Mr. Great-heart was there; but when he was come in, what joy was there! For it came now fresh again into their minds, how but a while ago he had slain old Grim Bloody-man the giant, and had delivered them from the lions.
Then said Mr. Great-heart to Christiana, and to Mercy, My Lord hath sent each of you a bottle of wine, and also some parched corn, together with a couple of pomegranates; He has also sent the boys some figs and raisins, to refresh you in your way.[166]
Then they addressed themselves to their journey; and Prudence and Piety went along with them. When they came at the gate, Christiana asked the Porter if any of late went by? He said, No; only one some time since, who also told me, that of late there had been a great robbery committed on the King's highway, as you go; but, he said, the thieves are taken, and will shortly he tried for their lives.[167] Then Christiana and Mercy were afraid; but Matthew said, Mother, fear nothing, as long as Mr. Great-heart is to go with us, and to be our conductor.
Then said Christiana to the Porter, Sir, I am much obliged to you for all the kindnesses that you have showed me since I came hither; and also for that you have been so loving and kind to my children; I know not how to gratify your kindness. Wherefore, pray, as a token of my respects to you, accept of this small mite; so she put a gold angel in his hand, and he made her a low obeisance, and said, Let thy garments be always white, and let thy head want no ointment.[168] Let Mercy live, and not die, and let not her works be few. And to the boys he said, Do you fly youthful lusts, and follow after godliness with them that are grave and wise; so shall you put gladness into your mother's heart, and obtain praise of all that are sober-minded. So they thanked the Porter, and departed.
Now I saw in my dream, that they went forward until they were come to the brow of the hill, where Piety, bethinking herself, cried out, Alas! I have forgot what I intended to bestow upon Christiana and her companions; I will go back and fetch it. So she ran and fetched it. While she was gone, Christiana thought she heard in a grove, a little way off, on the right hand, a most curious melodious note, with words much like these—
Through all my life Thy favour is So frankly show'd to me, That in Thy house for evermore My dwelling-place shall be.
And, listening still, she thought she heard another answer it, saying—
For why? The Lord our God is good, His mercy is forever sure; His truth at all times firmly stood, And shall from age to age endure.
So Christiana asked Prudence what it was that made those curious notes? They are, said she, our country birds; they sing these notes but seldom, except it be at the spring, when the flowers appear, and the sun shines warm, and then you may hear them all day long[169] (Song 2:11, 12). I often, said she, go out to hear them; we also ofttimes keep them tame in our house. They are very fine company for us when we are melancholy; also they make the woods, and groves, and solitary places, places desirous to be in.[170]
By this time Piety was come again; so she said to Christiana, Look here, I have brought thee a scheme of all those things that thou hast seen at our house, upon which thou mayest look when thou findest thyself forgetful, and call those things again to remembrance for thy edification and comfort.[171]
Now they began to go down the hill into the Valley of Humiliation. It was a steep hill, and the way was slippery; but they were very careful, so they got down pretty well. When they were down in the Valley,[172] Piety said to Christiana, This is the place where Christian your husband met with the foul fiend Apollyon, and where they had that dreadful fight that they had; I know you cannot but have heard thereof, But be of good courage, as long as you have here Mr. Great-heart to be your guide and conductor, we hope you will fare the better. So when these two had committed the Pilgrims unto the conduct of their guide, he went forward, and they went after.
GREAT-HEART. Then said Mr. Great-heart, We need not to be so afraid of this Valley, for here is nothing to hurt us, unless we procure it to ourselves. It is true, Christian did here meet with Apollyon, with whom he also had a sore combat; but that fray was the fruit of those slips that he got in his going down the hill; for they that get slips there, must look for combats here. And hence it is, that this Valley has got so hard a name. For the common people, when they hear that some frightful thing has befallen such a one in such a place, are of an opinion, that that place is haunted with some foul fiend, or evil spirit; when, alas! it is for the fruit of their doing, that such things do befall them there.
This Valley of Humiliation is of itself as fruitful a place, as any the crow flies over; Christian was and I am persuaded, if we could hit upon it, we might find somewhere hereabouts, something that might give us an account why Christian was so hardly beset in this place.
Then James said to his mother, Lo, yonder stands a pillar, and it looks as if something was written thereon; let us go and see what it is. So they went, and found there written, 'Let Christian's slips, before he came hither, and the battles that he met with in this place, be a warning to those that come after.' Lo, said their guide, did not I tell you, that there was something hereabouts, that would give intimation of the reason why Christian was so hard beset in this place? Then, turning himself to Christiana, he said, No disparagement to Christian, more than to many others, whose hap and lot his was; for it is easier going up, than down this hill, and that can he said but of few hills in all these parts of the world. But we will leave the good man, he is at rest, he also had a brave victory over his enemy; let Him grant that dwelleth above, that we fare no worse, when we come to be tried, than he.
But we will come again to this Valley of Humiliation. It is the best and most useful brave piece of ground in all those parts. It is fat ground, and, as you see, consisteth much in meadows; and if a man were to come here in the summer-time, as we do now, if he knew not anything before, thereof, and if he also delighted himself in the sight of his eyes, he might see that that would be delightful to him. Behold how green this Valley is, also how beautified with lilies[173] (Song. 2:1). I have also known many labouring men that have got good estates in this Valley of Humiliation 'for God resisteth the proud, but gives grace unto the humble,' (James 4:6; 1 Peter 5:5), for indeed it is a very fruitful soil, and doth bring forth by handfuls.[174] Some also have wished, that the next way to their Father's house were here, that they might be troubled no more with either hills or mountains to go over; but the way is the way, and there is an end.[175]
Now, as they were going along and talking, they espied a boy feeding his father's sheep. The boy was in very mean clothes, but of a very fresh and well-favoured countenance; and as he sat by himself, he sang. Hark, said Mr. Great-heart, to what the shepherd's boy saith. So they hearkened, and he said—
He that is down needs fear no fall; He that is low, no pride; He that is humble, ever shall Have God to be his guide.(Phil. 4:12, 13) I am content with what I have, Little be it, or much; And, Lord, contentment still I crave, Because Thou savest such. Fullness to such a burden is, That go on pilgrimage; Here little, and hereafter bliss, Is best from age to age.[176](Heb. 13:5)
Then said the guide, Do you hear him? I will dare to say, that this boy lives a merrier life, and wears more of that herb called heart's-ease in his bosom, than he that is clad in silk and velvet;[177] but we will proceed in our discourse.
In this Valley our Lord formerly had His country house; He loved much to be here; He loved also to walk these meadows, for He found the air was pleasant.[178] Besides, here a man shall be free from the noise, and from the hurryings of this life. All states are full of noise and confusion, only the Valley of Humiliation is that empty and solitary place. Here a man shall not be so let and hindered in his contemplation, as in other places he is apt to be. This is a Valley that nobody walks in, but those that love a pilgrim's life. And though Christian had the hard hap to meet here with Apollyon, and to enter with him a brisk encounter, yet I must tell you, that in former times men have met with angels here, have found pearls here, and have in this place found the words of life[179] (Hosea 12:4, 5).
Did I say, our Lord had here in former days his country-house, and that He loved here to walk? I will add, in this place, and to the people that live, and trace these grounds, He has left a yearly revenue, to be faithfully paid them at certain seasons, for their maintenance by the way, and for their further encouragement to go on in their pilgrimage (Matt. 11:29).
SAMUEL.[180] Now, as they went on, Samuel said to Mr. Great-heart; Sir, I perceive that in this Valley my father and Apollyon had their battle; but whereabout was the fight? for I perceive this Valley is large.
GREAT-HEART. Your father had that battle with Apollyon, at a place yonder, before us, in a narrow passage, just beyond Forgetful Green.[181] And indeed, that place is the most dangerous place in all these parts. For if at any time the pilgrims meet with any brunt, it is when they forget what favours they have received, and how unworthy they are of them.[182] This is the place also, where others have been hard put to it; but more of the place when we are come to it; for I persuade myself, that to this day there remains either some sign of the battle, or some monument to testify that such a battle there was fought.
MERCY. Then said Mercy, I think I am as well in this Valley, as I have been anywhere else in all our journey; the place, methinks, suits with my spirit. I love to be in such places where there is no rattling with coaches, nor rumbling with wheels; methinks, here one may, without much molestation, be thinking what he is, whence he came, what he has done, and to what the King has called him; here one may think, and break at heart, and melt in one's spirit, until one's eyes become like 'the fish-pools of Heshbon' (Song. 7:4). They that go rightly through this Valley of Baca, make it a well, the rain that God sends down from Heaven upon them that are here, also filleth the pools (Psa. 84:6, 7). This Valley is that from whence also the King will give to His their vineyards (Hosea 2:15); and they that go through it, shall sing, as Christian did, for all he met with Apollyon.
GREAT-HEART. It is true, said their guide, I have gone through this Valley many a time, and never was better than when here. I have also been a conductor to several pilgrims, and they have confessed the same. 'To this man will I look (saith the King), even to him that is poor and of a contrite spirit, and trembleth at My Word'[183] (Isa. 66:2).
Now they were come to the place where the afore-mentioned battle was fought. Then said the guide to Christiana, her children, and Mercy, This is the place, on this ground Christian stood, and up there came Apollyon against him. And look, did not I tell you? here is some of your husband's blood upon these stones to this day; behold, also, how here and there are yet to be seen upon the place, some of the shivers of Apollyon's broken darts; see also, how they did beat the ground with their feet as they fought, to make good their places against each other; how also, with their by-blows, they did split the very stones in pieces. Verily, Christian did here play the man, and showed himself as stout, as could, had he been there, even Hercules himself.[184] When Apollyon was beat, he made his retreat to the next Valley, that is called, the Valley of the Shadow of Death, unto which we shall come anon.[185]
Lo, yonder also stands a monument, on which is engraven this battle, and Christian's victory, to his fame throughout all ages. So, because it stood just on the wayside before them, they stepped to it, and read the writing, which word for word was this—
Hard by, here was a battle fought, Most strange, and yet most true;[186] Christian and Apollyon sought Each other to subdue. The man so bravely play'd the man, He made the fiend to fly; Of which a monument I stand, The same to testify.
When they had passed by this place, they came upon the borders of the Shadow of Death; and this Valley was longer than the other; a place, also, most strangely haunted with evil things, as many are able to testify;[187] but these women and children went the better through it, because they had daylight, and because Mr. Great-heart was their conductor.
When they were entered upon this Valley, they thought that they heard a groaning, as of dead men, a very great groaning. They thought, also, they did hear words of lamentation spoken, as of some in extreme torment. These things made the boys to quake, the women also looked pale and wan; but their guide bid them be of good comfort.
So they went on a little further, and they thought that they felt the ground begin to shake under them, as if some hollow place was there; they heard also a kind of a hissing, as of serpents, but nothing as yet appeared. Then said the boys, Are we not yet at the end of this doleful place? But the guide also bid them be of good courage, and look well to their feet, lest haply, said he, you be taken in some snare.[188]
Now James began to be sick, but I think the cause thereof was fear; so his mother gave him some of that glass of spirits that she had given her at the Interpreter's house, and three of the pills that Mr. Skill had prepared, and the boy began to revive. Thus they went on, till they came to about the middle of the Valley, and then Christiana said, Methinks I see something yonder upon the road before us, a thing of such a shape such as I have not seen. Then said Joseph, Mother, what is it? An ugly thing, child; an ugly thing, said she. But, mother, what is it like? said he. It is like I cannot tell what, said she. And now it was but a little way off; then said she, It is nigh.
Well, well, said Mr. Great-heart, Let them that are most afraid, keep close to me. So the fiend came on, and the conductor met it; but when it was just come to him, it vanished to all their sights. Then remembered they what had been said some time ago, 'Resist the devil, and he will flee from you' (James 4:7).
They went therefore on, as being a little refreshed; but they had not gone far, before Mercy, looking behind her, saw, as she thought, something most like a lion, and it came a great padding pace after; and it had a hollow voice of roaring; and at every roar that it gave, it made all the Valley echo, and their hearts to ache, save the heart of him that was their guide. So it came up; and Mr. Great-heart went behind, and put the Pilgrims all before him. The lion also came on apace, and Mr. Great-heart addressed himself to give him battle. But when he saw that it was determined that resistance should be made, he also drew back, and came no further[189] (1 Peter 5:8, 9).
Then they went on again, and their conductor did go before them, till they came at a place where was cast up a pit the whole breadth of the way; and, before they could be prepared to go over that, a great mist and darkness fell upon them, so that they could not see. Then said the Pilgrims, Alas! now what shall we do? But their guide made answer, Fear not, stand still, and see what an end will be put to this also. So they staid there, because their path was marred. They then also thought that they did hear more apparently the noise and rushing of the enemies; the fire, also, and the smoke of the pit, was much easier to be discerned.[190] Then said Christiana to Mercy, Now I see what my poor husband went through; I have heard much of this place, but I never was here before now. Poor man, he went here all alone in the night; he had night almost quite through the way; also, these fiends were busy about him, as if they would have torn him in pieces. Many have spoke of it, but none can tell what the Valley of the Shadow of Death should mean, until they come in it themselves. 'The heart knows its own bitterness; and a stranger intermeddleth not with its joy.' To be here is a fearful thing.
GREAT-HEART. This is like doing business in great waters, or like going down into the deep; this is like being in the heart of the sea, and like going down to the bottoms of the mountains; now it seems as if the earth, with its bars, were about us forever. But let them that walk in darkness, and have no light, trust in the name of the Lord, and stay upon their God[191] (Isa. 1:10). For my part, as I have told you already, I have gone often through this Valley, and have been much harder put to it than now I am, and yet you see I am alive. I would not boast, for that I am not mine own saviour; but I trust we shall have a good deliverance. Come, let us pray for light to Him that can lighten our darkness, and that can rebuke not only these, but all the Satans in hell.
So they cried and prayed, and God sent light and deliverance, for there was now no let in their way; no not there, where but now they were stopped with a pit. Yet they were not got through the Valley; so they went on still, and behold great stinks and loathsome smells, to the great annoyance of them.[192] Then said Mercy to Christiana, There is not such pleasant being here, as at the gate, or at the Interpreter's, or at the house where we lay last.
O but, said one of the boys, it is not so bad to go through here, as it is to abide here always; and for aught I know, one reason why we must go this way to the house prepared for us, is, that our home might be made the sweeter to us.[193]
Well said, Samuel, quoth the guide, thou hast now spoke like a man. Why, if ever I get out here again said the boy, I think I shall prize light and good way better than ever I did in all my life. Then said the guide, We shall he out by and by.[194]
So on they went, and Joseph said, Cannot we see to the end of this Valley as yet? Then said the guide, Look to your feet, for you shall presently be among the snares. So they looked to their feet, and went on; but they were troubled much with the snares. Now, when they were come among the snares, they espied a man cast into the ditch on the left hand, with his flesh all rent and torn. Then said the guide, That is one Heedless, that was agoing this way; he has lain there a great while.[195] There was one Take-heed with him, when he was taken and slain; but he escaped their hands. You cannot imagine how many are killed hereabout, and yet men are so foolishly venturous, as to set out lightly on pilgrimage, and to come without a guide.[196] Poor Christian! it was a wonder that he here escaped; but he was beloved of his God: also, he had a good heart of his own,[197] or else he could never have done it. Now they drew towards the end of the way; and just there where Christian had seen the cave when he went by, out thence came forth Maul, a giant. This Maul did use to spoil young pilgrims with sophistry; and he called Great-heart by his name, and said unto him, How many times have you been forbidden to do these things? Then said Mr. Great-heart, What things? What things? quoth the giant; you know what things; but I will put an end to your trade. But pray, said Mr. Great-heart, before we fall to it, let us understand wherefore we must fight. Now the women and children stood trembling, and knew not what to do. Quoth the giant, You rob the country, and rob it with the worst of thefts.[198] These are but generals, said Mr. Great-heart; come to particulars, man. Then said the giant, Thou practisest the craft of a kidnapper; thou gatherest up women and children, and carriest them into a strange country, to the weakening of my master's kingdom. But now Great-heart replied, I am a servant of the God of Heaven; my business is to persuade sinners to repentance; I am commanded to do my endeavour to turn men, women, and children, 'from darkness to light, and from the power of Satan unto God': and if this be indeed the ground of thy quarrel, let us fall to it as soon as thou wilt.
Then the giant came up, and Mr. Great-heart went to meet him; and as he went, he drew his sword, but the giant had a club. So without more ado, they fell to it, and at the first blow the giant struck Mr. Great-heart down upon one of his knees; with that the women and children cried out; so Mr. Great-heart recovering himself, laid about him in full lusty manner, and gave the giant a wound in his arm; thus he fought for the space of an hour, to that height of heat, that the breath came out of the giant's nostrils, as the heat doth out of a boiling caldron.
Then they sat down to rest them, but Mr. Great-heart betook him to prayer; also the women and children did nothing but sigh and cry all the time that the battle did last.[199]
When they had rested them, and taken breath, they both fell to it again,[200] and Mr. Great-heart with a full blow, fetched the giant down to the ground. Nay, hold, and let me recover, quoth he; so Mr. Great-heart fairly let him get up. So to it they went again, and the giant missed but little of all-to-breaking Mr. Great-heart's skull with his club.
Mr. Great-heart seeing that, runs to him in the full heat of his spirit, and pierceth him under the fifth rib; with that the giant began to faint, and could hold up his club no longer. Then Mr. Great-heart seconded his blow, and smote the head of the giant from his shoulders. Then the women and children rejoiced, and Mr. Great-heart also praised God, for the deliverance He had wrought.[201] When this was done, they among them erected a pillar, and fastened the giant's head thereon, and wrote underneath in letters, that passengers might read—
He that did wear this head, was one That pilgrims did misuse; He stopp'd their way, he spared none, But did them all abuse; Until that I, Great-heart, arose, The pilgrim's guide to be; Until that I did him oppose, That was their enemy.
Now I saw, that they went to the ascent that was a little way off, cast up to be a prospect for pilgrims (that was the place from whence Christian had the first sight of Faithful his brother); wherefore here they sat down, and rested; they also here did eat and drink, and make merry, for that they had gotten deliverance from this so dangerous an enemy.[202] As they sat thus, and did eat, Christiana asked the guide if he had caught no hurt in the battle. Then said Mr. Great-heart, No, save a little on my flesh; yet that also shall be so far from being to my detriment, that it is at present a proof of my love to my Master and you, and shall be a means, by grace, to increase my reward at last[203] (2 Cor. 4).
CHRIST. But were you not afraid, good Sir, when you saw him come out with his club?[204]
GREAT-HEART. It is my duty, said he, to distrust my own ability, that I may have reliance on Him that is stronger than all.
CHRIST. But what did you think when he fetched you down to the ground at the first blow?
GREAT-HEART. Why, I thought, quoth he, that so my Master Himself was served, and yet He it was that conquered at the last.
MATT. When you all have thought what you please, I think God has been wonderful good unto us, both in bringing us out of this Valley, and in delivering us out of the hand of this enemy; for my part, I see no reason, why we should distrust our God any more, since He has now, and in such a place as this, given us such testimony of His love as this.
Then they got up and went forward. Now a little before them stood an oak; and under it, when they came to it, they found an old pilgrim fast asleep; they knew that he was a pilgrim by his clothes, and his staff, and his girdle.
So the guide, Mr. Great-heart, awaked him, and the old gentleman, as he lift up his eyes, cried out, What's the matter? Who are you? and what is your business here?[205]
GREAT-HEART. Come, man, be not so hot, here is none but friends; yet the old man gets up, and stands upon his guard, and will know of them what they were. Then said the guide, My name is Great-heart; I am the guide of these Pilgrims, which are going to the Celestial Country.
HONEST. Then said Mr. Honest, I cry you mercy; I feared that you had been of the company of those that sometime ago did rob Little-faith of his money; but now I look better about me, I perceive you are honester people.
GREAT-HEART. Why, what would, or could you have done, to have helped yourself, if we indeed had been of that company. HON. Done! why I would have fought as long as breath had been in me; and had I so done, I am sure you could never have given me the worst on it; for a Christian can never be overcome, unless he should yield of himself.[206]
GREAT-HEART. Well said, father Honest, quoth the guide; for by this I know thou art a cock of the right kind, for thou hast said the truth.
HON. And by this, also, I know that thou knowest what true pilgrimage is; for all others do think that we are the soonest overcome of any.
GREAT-HEART. Well, now we are so happily met, pray let me crave your name, and the name of the place you came from.
HON. My name I cannot; but I came from the town of Stupidity; it lieth about four degrees beyond the City of Destruction.
GREAT-HEART. Oh! are you that countryman, then? I deem I have half a guess of you; your name is Old Honesty, is it not? So the old gentleman blushed, and said, Not Honesty, in the abstract,[207] but Honest is my name; and I wish that my nature shall agree to what I am called.
HON. But, Sir, said the old gentleman, how could you guess that I am such a man, since I came from such a place?
GREAT-HEART. I had heard of you before, by my Master; for He knows all things that are done on the earth; but I have often wondered that any should come from your place, for your town is worse than is the City of Destruction itself.
HON. Yes, we lie more off from the sun, and so are more cold and senseless; but was a man in a mountain of ice, yet if the Sun of Righteousness will arise upon him, his frozen heart shall feel a thaw; and thus it hath been with me.[208]
GREAT-HEART. I believe it, father Honest, I believe it; for I know the thing is true.
Then the old gentleman saluted all the Pilgrims with a holy kiss of charity; and asked them of their names, and how they had fared since they set out on their pilgrimage.[209]
CHRIST. Then said Christiana, My name, I suppose you have heard of; good Christian was my husband, and these four were his children. But can you think how the old gentleman was taken, when she told him who she was! He skipped, he smiled, and blessed them with a thousand good wishes, saying:
HON. I have heard much of your husband, and of his travels and wars, which he underwent in his days. Be it spoken to your comfort, the name of your husband rings over all these parts of the world: his faith, his courage, his enduring, and his sincerity under all, has made his name famous. Then he turned him to the boys, and asked them of their names, which they told him. And then said he unto them: Matthew, be thou like Matthew the publican, not in vice, but in virtue (Matt. 10:3). Samuel, said he, be thou like Samuel the Prophet, a man of faith and prayer (Psa. 99:6). Joseph, said he, be thou like Joseph in Potiphar's house, chaste, and one that flees from temptation (Gen. 39). And James, be thou like James the Just, and like James the brother of our Lord (Acts 1:13, 14). Then they told him of Mercy, and how she had left her town and her kindred to come along with Christiana and with her sons. At that the old honest man said, Mercy is thy name; by Mercy shalt thou be sustained, and carried through all those difficulties that shall assault thee in thy way, till thou shalt come thither, where thou shalt look the Fountain of Mercy in the face with comfort. All this while the guide, Mr. Great-heart, was very much pleased, and smiled upon his companion.
Now, as they walked along together, the guide asked the old gentleman, if he did not know one Mr. Fearing, that came on pilgrimage out of his parts?
HON. Yes, very well, said he. He was a man that had the root of the matter in him; but he was one of the most troublesome pilgrims that ever I met with in all my days.[210]
GREAT-HEART. I perceive you knew him; for you have given a very right character of him.
HON. Knew him! I was a great companion of his; I was with him most an end; when he first began to think of what would come upon us hereafter, I was with him.
GREAT-HEART. I was his guide from my Master's house to the gates of the Celestial City.
HON. Then you knew him to be a troublesome one.
GREAT-HEART. I did so, but I could very well bear it; for men of my calling are oftentimes intrusted with the conduct of such as he was.
HON. Well then, pray let us hear a little of him, and how he managed himself under your conduct.
GREAT-HEART. Why, he was always afraid that he should come short of whither he had a desire to go. Everything frightened him that he heard anybody speak of, that had but the least appearance of opposition in it. I hear that he lay roaring at the Slough of Despond for about a month together; nor durst he, for all he saw several go over before him, venture, though they, many of them, offered to lend him their hand. He would not go back again neither.[211] The Celestial City, he said, he should die if he came not to it; and yet was dejected at every difficulty, and stumbled at every straw that anybody cast in his way. Well, after he had lain at the Slough of Despond a great while, as I have told you, one sunshine morning, I do not know how, he ventured, and so got over; but when he was over, he would scarce believe it. He had, I think, a Slough of Despond in his mind; a slough that he carried everywhere with him, or else he could never have been as he was. So he came up to the gate, you know what I mean, that stands at the head of this way; and there also he stood a good while, before he would adventure to knock. When the gate was opened, he would give back, and give place to others, and say that he was not worthy. For, for all he got before some to the gate, yet many of them went in before him. There the poor man would stand, shaking and shrinking. I dare say, it would have pitied one's heart to have seen him; nor would he go back again. At last, he took the hammer that hanged on the gate in his hand, and gave a small rap or two; then One opened to him, but he shrank back as before. He that opened stepped out after him, and said, Thou trembling one, what wantest thou? With that he fell down to the ground. He that spoke to him wondered to see him so faint. So he said to him, Peace be to thee; up, for I have set open the door to thee. Come in, for thou art blessed. With that he got up, and went in trembling; and when he was in, he was ashamed to show his face. Well, after he had been entertained there a while, as you know how the manner is, he was bid go on his way, and also told the way he should take. So he came till he came to our house. But as he behaved himself at the gate, so he did His behaviour at my Master the Interpreter's door. He lay thereabout in the cold a good while, before he would adventure to call; yet he would not go back, and the nights were long and cold then. Nay, he had a note of necessity in his bosom to my Master, to receive him and grant him the comfort of His house, and also to allow him a stout and valiant conductor, because he was himself so chicken-hearted a man; and yet, for all that, he was afraid to call at the door. So he lay up and down thereabouts, till, poor man! he was almost starved. Yea, so great was his dejection, that though he saw several others, for knocking, get in, yet he was afraid to venture. At last, I think, I looked out of the window, and perceiving a man to be up and down about the door, I went out to him, and asked what he was; but, poor man! the water stood in his eyes; so I perceived what he wanted. I went, therefore, in and told it in the house, and we showed the thing to our Lord. So He sent me out again, to entreat him to come in; but, I dare say, I had hard work to do it. At last he came in; and I will say that for my Lord, He carried it wonderfully lovingly to him. There were but a few good bits at the table, but some of it was laid upon his trencher. Then he presented the note, and my Lord looked thereon, and said his desire should he granted. So, when he had been there a good while, he seemed to get some heart, and to be a little more comfortable; for my Master, you must know, is one of very tender bowels, especially to them that are afraid; wherefore He carried it so towards him, as might tend most to his encouragement. Well, when he had had a sight of the things of the place, and was ready to take his journey to go to the city, my Lord, as He did to Christian before, gave him a bottle of spirits, and some comfortable things to eat. Thus we set forward, and I went before him; but the man was but of few words, only he would sigh aloud.
When we were come to where the three fellows were hanged, he said that he doubted that that would be his end also. Only he seemed glad when he saw the Cross and the Sepulchre. There, I confess, he desired to stay a little to look, and he seemed, for a while after, to be a little cheery. When we came at the Hill Difficulty, he made no stick at that, nor did he much fear the lions; for you must know that his trouble was not about such things as those; his fear was about his acceptance at last.[212]
I got him in at the House Beautiful, I think, before he was willing. Also, when he was in, I brought him acquainted with the damsels that were of the place; but he was ashamed to make himself much for company. He desired much to be alone, yet he always loved good talk, and often would get behind the screen to hear it. He also loved much to see ancient things, and to be pondering them in his mind. He told me afterwards that he loved to be in those two houses from which he came last, to wit, at the gate, and that of the Interpreter, but that he durst not be so bold to ask.
When we went also from the House Beautiful, he went down the hill, into the Valley of Humiliation, he went down as well as ever I saw man in my life; for he cared not how mean he was, so he might he happy at last. Yea, I think, there was a kind of a sympathy betwixt that valley and him; for I never saw him better in all his pilgrimage than when he was in that valley.[213]
Here he would lie down, embrace the ground, and kiss the very flowers that grew in this valley (Lam. 3:27-29). He would now be up every morning by break of day, tracing and walking to and fro in this valley.
But when he was come to the entrance of the Valley of the Shadow of Death, I thought I should have lost my man; not for that he had any inclination to go back; that he always abhorred; but he was ready to die for fear. Oh! the hobgoblins will have me! the hobgoblins will have me! cried he; and I could not beat him out on it. He made such a noise, and such an outcry here, that, had they but heard him, it was enough to encourage them to come and fall upon us.[214]
But this I took very great notice of, that this valley was as quiet while he went through it, as ever I knew it before or since. I suppose these enemies here had now a special check from our Lord, and a command not to meddle until Mr. Fearing was passed over it.
It would he too tedious to tell you of all. We will, therefore, only mention a passage or two more. When he was come at Vanity Fair, I thought he would have fought with all at the men at the fair. I feared there we should both have been knocked on the head, so hot was he against their fooleries.[215] Upon the Enchanted Ground, he was also very wakeful. But when he was come at the river, where was no bridge, there again he was in a heavy case. Now, now, he said, he should be drowned forever, and so never see that Face with comfort that he had come so many miles to behold.
And here, also, I took notice of what was very remarkable; the water of that river was lower at this time than ever I saw it in all my life. So he went over at last, not much above wet-shod.[216] When he was going up to the gate, I began to take his leave of him, and to wish him a good reception above. So he said, I shall, I shall. Then parted we asunder, and I saw him no more.
HON. Then, it seems, he was well at last.
GREAT-HEART. Yes, yes; I never had doubt about him; he was a man of a choice spirit, only he was always kept very low, and that made his life so burdensome to himself, and so troublesome to others (Psa. 88). He was, above many, tender of sin. He was so afraid of doing injuries to others, that he often would deny himself of that which was lawful, because he would not offend (Rom. 14:21; 1 Cor. 8:13).
HON. But what should be the reason that such a good man should be all his days so much in the dark?[217]
GREAT-HEART. There are two sorts of reasons for it: One is, the wise God will have it so; some must pipe, and some must weep (Matt. 11:16-18). Now Mr. Fearing was one that played upon this bass; he and his fellows sound the sackbut, whose notes are more doleful than the notes of other music are; though, indeed, some say the bass is the ground of music. And, for my part, I care not at all for that profession that begins not in heaviness of mind. The first string that the musician usually touches is the bass, when he intends to put all in tune. God also plays upon this string first, when he sets the soul in tune for Himself. Only here was the imperfection of Mr. Fearing, he could play upon no other music but this, till towards his latter end.[218]
I make bold to talk thus metaphorically, for the ripening of the wits of young readers; and because, in the book of the Revelations, the saved are compared to a company of musicians that play upon their trumpets and harps, and sing their songs before the throne (Rev. 8:2; 14:2, 3).
HON. He was a very zealous man, as one may see by what relation you have given of him; difficulties, lions, or Vanity Fair, he feared not at all. It was only sin, death, and hell that was to him a terror, because he had some doubts about his interest in that celestial country.[219]
GREAT-HEART. You say right. Those were the things that were his troublers, and they, as you have well observed, arose from the weakness of his mind thereabout, not from weakness of spirit as to the practical part of a pilgrim's life. I dare believe that, as the proverb is, 'he could have bit a firebrand, had it stood in his way'; but the things with which he was oppressed, no man ever yet could shake off with ease.
CHRIST. Then said Christiana, This relation of Mr. Fearing has done me good. I thought nobody had been like me; but I see there was some semblance betwixt this good man and I; only we differed in two things: His troubles were so great, they break out; but mine I kept within. His, also, lay so hard upon him, they made him that he could not knock at the houses provided for entertainment; but my trouble was always such as made me knock the louder.
MERCY. If I might also speak my heart, I must say, that something of him has also dwelt in me; for I have ever been more afraid of the lake, and the loss of a place in Paradise, than I have been of the loss of other things. O, thought I, may I have the happiness to have a habitation there, it is enough, though I part with all the world to win it!
MATT. Then said Matthew, Fear was one thing that made me think that I was far from having that within me that accompanies salvation; but if it were so with such a good man as he, why may it not also go well with me?
JAMES. No fears, no grace, said James. Though there is not always grace where thereis the fear of hell, yet, to be sure, there is no grace where there is no fear of God.[220]
GREAT-HEART. Well said, James, thou hast hit the mark; for the fear of God is the beginning of wisdom; and, to be sure, they that lack the beginning, have neither middle nor end. But we will here conclude our discourse of Mr. Fearing, after we have sent after him this farewell.
Well, Master Fearing, thou didst fear Thy God, and wast afraid Of doing anything, while here, That would have thee betray'd. And didst thou fear the lake and pit? Would others did so too! For, as for them that want thy wit, They do themselves undo.[221]
Now I saw, that they still went on in their talk; for after Mr. Great-heart had made an end with Mr. Fearing, Mr. Honest began to tell them of another, but his name was Mr. Self-will. He pretended himself to be a pilgrim, said Mr. Honest; but I persuade myself he never came in at the gate that stands at the head of the way.
GREAT-HEART. Had you ever any talk with him about it?
HON. Yes, more than once or twice; but he would always be like himself, self-willed. He neither cared for man, nor argument, nor yet example; what his mind prompted him to, that he would do, and nothing else could he be got to.
GREAT-HEART. Pray, what principles did he hold? for I suppose you can tell.
HON. He held, that a man might follow the vices as well as the virtues of the pilgrims; and that if he did both, he should be certainly saved.
GREAT-HEART. How! if he had said, It is possible for the heart to be guilty of the vices, as well as to partake of the virtues of pilgrims, he could not much have been blamed; for indeed we are exempted from no vice absolutely, but on condition that we watch and strive.[222] But this, I perceive, is not the thing; but if I understand you right, your meaning is, that he was of that opinion, that it was allowable so to be.
HON. Aye, aye, so I mean; and so he believed and practised.
GREAT-HEART. But what ground had he for his so saying?
HON. Why, he said he had the Scripture for his warrant.
GREAT-HEART. Prithee, Mr. Honest, present us with a few particulars.
HON. So I will. He said, To have to do with other men's wives, had been practised by David, God's beloved; and therefore he could do it. He said, To have more women than one, was a thing that Solomon practised; and therefore he could do it. He said, That Sarah and the godly midwives of Egypt lied, and so did saved Rahab; and therefore he could do it. He said, That the disciples went at the bidding of their Master, and took away the owner's ass; and therefore he could do so too. He said, That Jacob got the inheritance of his father in a way of guile and dissimulation; and therefore he could do so too.[223]
GREAT-HEART. Highly base! indeed. And you are sure he was of this opinion?
HON. I have heard him plead for it, bring Scripture for it, bring argument for it, &c.
GREAT-HEART. An opinion that is not fit to be with any allowance in the world.
HON. You must understand me rightly. He did not say that any man might do this; but that those that had the virtues of those that did such things, might also do the same.
GREAT-HEART. But what more false than such a conclusion? for this is as much as to say, that because good men heretofore have sinned of infirmity, therefore he had allowance to do it of a presumptuous mind; or if, because a child by the blast of the wind, or for that it stumbled at a stone, fell down, and defiled itself in mire, therefore he might willfully lie down and wallow like a boar therein. Who could have thought that anyone could so far have been blinded by the power of lust? But what is written must be true: They 'stumble at the Word, being disobedient; whereunto also they were appointed' (1 Peter 2:8).
His supposing that such may have the godly men's virtues, who addict themselves to their vices, is also a delusion as strong as the other. It is just as if the dog should say, I have, or may have, the qualities of the child, because I lick up its stinking excrements. To eat up the sin of God's people, is no sign of one that is possessed with their virtues (Hosea 4:8). Nor can I believe, that one that is of this opinion, can at present have faith or love in him. But I know you have made strong objections against him; prithee, what can he say for himself?[224]
HON. Why, he says, To do this by way of opinion, seems abundance more honest, than to do it, and yet hold contrary to it in opinion.
GREAT-HEART. A very wicked answer; for though to let loose the bridle to lusts, while our opinions are against such things, is bad; yet, to sin, and plead a toleration so to do, is worse. The one stumbles beholders accidentally, the other pleads them into the snare.
HON. There are many of this man's mind, that have not this man's mouth; and that makes going on pilgrimage of so little esteem as it is.
GREAT-HEART. You have said the truth, and it is to be lamented; but he that feareth the King of Paradise, shall come out of them all.
CHRIST. There are strange opinions in the world; I know one that said, It was time enough to repent when they come to die.[225]
GREAT-HEART. Such are not over wise. That man would have been loath, might he have had a week to run twenty miles in for his life, to have deferred that journey to the last hour of that week.
HON. You say right; and yet the generality of them, that count themselves pilgrims, do indeed do thus. I am, as you see, an old man, and have been a traveler in this road many a day; and I have taken notice of many things.[226]
I have seen some that have set out as if they would drive all the world afore them, who yet have, in few days, died as they in the wilderness, and so never got sight of the promised land. I have seen some that have promised nothing, at first setting out to be pilgrims, and that one would have thought could not have lived a day, that have yet proved very good pilgrims.
I have seen some who have run hastily forward, that again have, after a little time, run as fast just back again.
I have seen some who have spoken very well of a pilgrim's life at first, that, after a while, have spoken as much against it. I have heard some, when they first set out for Paradise, say positively there is such a place; who when they have been almost there, have come back again, and said there is none.
I have heard some vaunt what they would do, in case they should he opposed, that have, even at a false alarm, fled faith, the pilgrim's way, and all.[227]
Now, as they were thus in their way, there came one running to meet them, and said, Gentlemen, and you of the weaker sort, if you love life, shift for yourselves, for the robbers are before you.[228]
GREAT-HEART. Then said Mr. Great-heart, They be the three that set upon Little-faith heretofore. Well, said he, we are ready for them; so they went on their way. Now, they looked at every turning, when they should have met with the villains; but whether they heard of Mr. Great-heart, or whether they had some other game, they came not up to the Pilgrims.
Christiana then wished for an inn for herself and her children, because they were weary.[229] Then said Mr. Honest, There is one a little before us, where a very honourable disciple, one Gaius, dwells (Rom. 16:23). So they all concluded to turn in thither, and the rather, because the old gentleman gave him so good a report. So when they came to the door, they went in, not knocking, for folks use not to knock at the door of an inn. Then they called for the master of the house, and he came to them. So they asked if they might lie there that night.
GAIUS. Yes, gentlemen, if ye be true men, for my house is for none but pilgrims. Then was Christiana, Mercy, and the boys, the more glad, for that the Inn-keeper was a lover of pilgrims. So they called for rooms, and he showed them one for Christiana and her children, and Mercy, and another for Mr. Great-heart and the old gentleman.
GREAT-HEART. Then said Mr. Great-heart, Good Gaius, what hast thou for supper? for these pilgrims have come far today, and are weary.
GAIUS. It is late, said Gaius, so we cannot conveniently go out to seek food; but such as we have, you shall be welcome to, if that will content.[230]
GREAT-HEART. We will be content with what thou hast in the house; forasmuch as I have proved thee, thou art never destitute of that which is convenient.
Then he went down and spake to the cook, whose name was Taste-that-which-is-good, to get ready supper for so many pilgrims. This done, he comes up again, saying, Come, my good friends, you are welcome to me, and I am glad that I have a house to entertain you; and while supper is making ready, if you please, let us entertain one another with some good discourse. So they all said, Content.
GAIUS. Then said Gaius, Whose wife is this aged matron? and whose daughter is this young damsel.
GREAT-HEART. The woman is the wife of one Christian, a Pilgrim of former times; and these are his four children. The maid is one of her acquaintance; one that she hath persuaded to come with her on pilgrimage. The boys take all after their father, and covet to tread in his steps; yea, if they do but see any place where the old Pilgrim hath lain, or any print of his foot, it ministereth joy to their hearts, and they covet to lie or tread in the same.
GAIUS. Then said Gaius, Is this Christian's wife? and are these Christian's children? I knew your husband's father, yea, also his father's father. Many have been good of this stock; their ancestors dwelt first at Antioch (Acts 11:26). Christian's progenitors (I suppose you have heard your husband talk of them) were very worthy men. They have, above any that I know, showed themselves men of great virtue and courage, for the Lord of the Pilgrims, His ways, and them that loved Him. I have heard of many of your husband's relations, that have stood all trials for the sake of the truth. Stephen, that was one of the first of the family from whence your husband sprang, was knocked on the head with stones (Acts 7:59, 60). James, another of this generation, was slain with the edge of the sword (Acts 12:2). To say nothing of Paul and Peter, men anciently of the family from whence your husband came, there was Ignatius, who was cast to the lions;[231] Romanus, whose flesh was cut by pieces from his bones, and Polycarp, that played the man in the fire. There was he that was hanged up in a basket in the sun, for the wasps to eat; and he who they put into a sack, and cast him into the sea to be drowned. It would be utterly impossible to count up all of that family that have suffered injuries and death, for the love of a pilgrim's life. Nor can I but be glad, to see that thy husband has left behind him four such boys as these. I hope they will bear up their father's name, and tread in their father's steps, and come to their father's end.
GREAT-HEART. Indeed, Sir, they are likely lads; they seem to choose heartily their father's ways.
GAIUS. That is it that I said; wherefore Christian's family is like still to spread abroad upon the face of the ground, and yet to be numerous upon the face of the earth; wherefore, let Christiana look out some damsels for her sons, to whom they may be betrothed, &c., that the name of their father and the house of his progenitors may never be forgotten in the world.[232]
HON. It is pity this family should fall and be extinct.
GAIUS. Fall it cannot, but be diminished it may; but let Christiana take my advice, and that is the way to uphold it.
And, Christiana, said this Innkeeper, I am glad to see thee and thy friend Mercy together here, a lovely couple. And may I advise, take Mercy into a nearer relation to thee; if she will, let her be given to Matthew, thy eldest son; it is the way to preserve you a posterity in the earth. So this match was concluded, and in process of time they were married; but more of that hereafter.
Gaius also proceeded, and said, I will now speak on the behalf of women, to take away their reproach. For as death and the curse came into the world by a woman, (Gen. 3), so also did life and health: 'God sent forth His Son made of a woman' (Gal. 4:4). Yea, to show how much those that came after, did abhor the act of the mother, this sex, in the Old Testament, coveted children, if happily this or that woman might be the mother of the Saviour of the world.
I will say again, that when the Saviour was come, women rejoiced in Him before either man or angel (Luke 2). I read not, that ever any man did give unto Christ so much as one groat; but the women followed Him, and ministered to Him of their substance (Luke 8:2, 3). It was a woman that washed His feet with tears, and a woman that anointed His body to the burial (Luke 7:37, 50; John 11:2; 12:3). They were women that wept, when He was going to the Cross, and women that followed Him from the Cross, and that sat by His sepulchre, when he was buried (Luke 23:27; Matt. 27:55, 56, 61). They were women that were first with Him at His resurrection-morn; and women that brought tidings first to His disciples, that He was risen from the dead (Luke 24:22, 23). Women, therefore, are highly favoured, and show by these things that they are sharers with us in the grace of life.
Now the cook sent up to signify that supper was almost ready, and sent one to lay the cloth, the trenchers, and to set the salt and bread in order.
Then said Matthew, The sight of this cloth, and of this fore-runner of the supper, begetteth in me a greater appetite to my food than I had before.
GAIUS. So let all ministering doctrines to thee, in this life, beget in thee a greater desire to sit at the supper of the great King in His kingdom; for all preaching, books, and ordinances here, are but as the laying of the trenchers, and as setting of salt upon the board, when compared with the feast that our Lord will make for us when we come to His house.
So supper came up;[233] and first, a heave-shoulder, and a wave-breast (Lev. 7:32-34; 10:14, 15), were set on the table before them, to show that they must begin their meal with prayer and praise to God (Psa. 25:1; Heb. 13:15). The heave-shoulder, David lifted his heart up to God with; and with the wave-breast, where his heart lay, with that he used to lean upon his harp when he played. These two dishes were very fresh and good, and they all eat heartily well thereof.
The next they brought up, was a bottle of wine, red as blood (Deut. 32:14). So Gaius said to them, Drink freely; this is the juice of the true vine, that makes glad the heart of God and man (Judg. 9:13; John 15:1). So they drank and were merry.
The next was a dish of milk well crumbed; but Gaius said, Let the boys have that, that they may grow thereby (1 Peter 2:1, 2). Then they brought up in course a dish of butter and honey. Then said Gaius, Eat freely of this; for this is good to cheer up, and strengthen your judgments and understandings. This was our Lord's dish when He was a child: 'Butter and honey shall He eat, that He may know to refuse the evil, and choose the good' (Isa. 7:15).
Then they brought them up a dish of apples, and they were very good tasted fruit. Then said Matthew, May we eat apples, since they were such, by, and with which, the serpent beguiled our first mother?
Then said Gaius-
Apples were they with which we were beguil'd Yet sin, not apples, hath our souls defil'd. Apples forbid, if eat, corrupt the blood; To eat such, when commanded, does us good. Drink of His flagons, then, thou church, His dove, And eat His apples, who are sick of love.
Then said Matthew, I made the scruple, because I awhile since was sick with eating of fruit.
GAIUS. Forbidden fruit will make you sick but not what our Lord has tolerated.
While they were thus talking, they were presented with another dish, and it was a dish of nuts (Song. 6:11). Then said some at the table, Nuts spoil tender teeth, especially the teeth of children; which when Gaius heard, he said—
Hard texts are nuts (I will not call them cheaters), Whose shells do keep their kernels from the eaters. Ope then the shells, and you shall have the meat; They here are brought for you to crack and eat.
Then were they very merry, and sat at the table a long time, talking of many things. Then said the old gentleman, My good landlord, while we are cracking your nuts, if you please, do you open this riddle:[234]
A man there was though some did count him mad, The more he cast away, the more he had.
Then they all gave good heed, wondering what good Gaius would say; so he sat still awhile, and then thus replied—
He that bestows his goods upon the poor, Shall have as much again, and ten times more.
Then said Joseph, I dare say, Sir, I did not think you could have found it out.
Oh! said Gaius, I have been trained up in this way a great while; nothing teaches like experience; I have learned of my Lord to be kind; and have found by experience, that I have gained thereby. 'There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet; but it tendeth to poverty' (Prov. 11:24). 'There is that maketh himself rich, yet hath nothing; there is that maketh himself poor, yet hath great riches'[235] (Prov. 13:7). Then Samuel whispered to Christiana, his mother, and said, Mother, this is a very good man's house, let us stay here a good while, and let my brother Matthew be married here to Mercy, before we go any further.[236]
The which Gaius the host overhearing, said, With a very good will, my child.
So they staid there more than a month, and Mercy was given to Matthew to wife.
While they staid here, Mercy, as her custom was, would be making coats and garments to give to the poor, by which she brought up a very good report upon the Pilgrims.[237]
But to return again to our story. After supper the lads desired a bed; for that they were weary with travelling: then Gaius called to show them their chamber; but said Mercy, I will have them to bed. So she had them to bed, and they slept well; but the rest sat up all night; for Gaius and they were such suitable company, that they could not tell how to part. Then after much talk of their Lord, themselves, and their journey, old Mr. Honest, he that put forth the riddle to Gaius, began to nod. Then said Great-heart, What, Sir, you begin to be drowsy; come, rub up; now here is a riddle for you. Then said Mr. Honest, Let us hear it. Then said Mr. Great-heart,
He that will kill, must first be overcome, Who live abroad would, first must die at home.
Ha! said Mr. Honest, it is a hard one, hard to expound, and harder to practise. But come, landlord, said he, I will, if you please, leave my part to you; do you expound it, and I will hear what you say. No, said Gaius, it was put to you, and it is expected that you should answer it. Then said the old gentleman,
He first by grace must conquer'd be, That sin would mortify; And who, that lives, would convince me, Unto himself must die.[238]
It is right, said Gaius; good doctrine and experience teaches this. For, first, until grace displays itself, and overcomes the soul with its glory, it is altogether without heart to oppose sin; besides if sin is Satan's cords, by which the soul lies bound, how should it make resistance, before it is loosed from that infirmity?
Secondly, nor will any, that knows either reason or grace, believe that such a man can be a living monument of grace that is a slave to his own corruptions.
And now it comes in my mind, I will tell you a story worth the hearing. There were two men that went on pilgrimage; the one began when he was young, the other when he was old. The young man had strong corruptions to grapple with; the old man's were decayed with the decays of nature. The young man trod his steps as even as did the old one, and was every way as light as he. Who now, or which of them, had their graces shining clearest, since both seemed to be alike
HON. The young man's, doubtless. For that which heads it against the greatest opposition, gives best demonstration that it is strongest; especially when it also holdeth pace with that that meets not with half so much; as, to be sure, old age does not.[239] Besides, I have observed that old men have blessed themselves with this mistake, namely, taking the decays of nature for a gracious conquest over corruptions, and so have been apt to beguile themselves. Indeed, old men that are gracious, are best able to give advice to them that are young, because they have seen most of the emptiness of things. But yet, for an old and a young [man] to set out both together, the young one has the advantage of the fairest discovery of a work of grace within him, though the old man's corruptions are naturally the weakest.
Thus they sat talking till break of day. Now, when the family was up, Christiana bid her son James that he should read a chapter; so he read the fifty-third of Isaiah. When he had done, Mr. Honest asked, why it was said that the Saviour is said to come 'out of a dry ground'; and also, that 'He had no form or comeliness in him?'
GREAT-HEART. Then said Mr. Great-heart, To the first, I answer, Because the church of the Jews, of which Christ came, had then lost almost all the sap and spirit of religion. To the second, I say, The words are spoken in the person of the unbelievers, who, because they want that eye that can see into our Prince's heart, therefore they judge of Him by the meanness of His outside. Just like those that know not that precious stones are covered over with a homely crust; who, when they have found one, because they know not what they have found, cast it again away, as men do a common stone.
Well, said Gaius, now you are here, and since, as I know, Mr. Great-heart is good at his weapons, if you please, after we have refreshed ourselves, we will walk into the fields, to see if we can do any good.[240] About a mile from hence, there is one Slay-good, a giant that does much annoy the King's highway in these parts; and I know whereabout his haunt is. He is master of a number of thieves; it would be well if we could clear these parts of him. So they consented, and went, Mr. Great-heart with his sword, helmet, and shield, and the rest with spears and staves.[241] When they came to the place where he was, they found him with one Feeble-mind in his hands, whom his servants had brought unto him, having taken him in the way. Now the giant was rifling him, with a purpose, after that, to pick his bones, for he was of the nature of flesh-eaters.
Well, so soon as he saw Mr. Great-heart and his friends at the mouth of his cave, with their weapons, he demanded what they wanted.
GREAT-HEART. We want thee; for we are come to revenge the quarrel of the many that thou hast slain of the pilgrims, when thou hast dragged them out of the King's highway; wherefore, come out of thy cave. So he armed himself and came out; and to a battle they went, and fought for above an hour, and then stood still to take wind.
SLAY. Then said the giant, Why are you here on my ground?
GREAT-HEART. To revenge the blood of pilgrims, as I also told thee before. So they went to it again, and the giant made Mr. Great-heart give back; but he came up again, and, in the greatness of his mind, he let fly with such stoutness at the giant's head and sides, that he made him let his weapon fall out of his hand; so he smote him, and slew him, and cut off his head, and brought it away to the inn. He also took Feeble-mind, the pilgrim, and brought him with him to his lodgings. When they were come home, they showed his head to the family, and then set it up, as they had done others before, for a terror to those that shall attempt to do as he hereafter.[242]
Then they asked Mr. Feeble-mind how he fell into his hands?
FEEBLE-MIND. Then said the poor man, I am a sickly man, as you see; and, because death did usually once a day knock at my door, I thought I should never be well at home; so I betook myself to a pilgrim's life, and have traveled hither from the town of Uncertain, where I and my father were born. I am a man of no strength at all of body, nor yet of mind; but would, if I could, though I can but crawl, spend my life in the pilgrim's way.[243] When I came at the gate that is at the head of the way, the Lord of that place did entertain me freely; neither objected He against my weakly looks, nor against my feeble mind; but gave me such things that were necessary for my journey, and bid me hope to the end. When I came to the house of the Interpreter, I received much kindness there; and because the Hill Difficulty was judged too hard for me, I was carried up that by one of His servants. Indeed, I have found much relief from pilgrims, though none were willing to go so softly as I am forced to do; yet still, as they came on, they bid me be of good cheer, and said that it was the will of their Lord that comfort should be given to the feeble-minded, and so went on their own pace (1 Thess. 5:14). When I was come up to Assault Lane, then this giant met with me, and bid me prepare for an encounter; but, alas! feeble one that I was, I had more need of a cordial. So he came up and took me. I conceited he should not kill me. Also, when he had got me into his den, since I went not with him willingly, I believed I should come out alive again; for I have heard, that not any pilgrim that is taken captive by violent hands, if he keeps heart-whole towards his Master, is, by the laws of Providence, to die by the hand of the enemy. Robbed I looked to be, and robbed to be sure I am; but I am, as you see, escaped with life; for the which I thank my King as author, and you as the means. Other brunts I also look for; but this I have resolved on, to wit, to run when I can, to go when I cannot run, and to creep when I cannot go. As to the main, I thank Him that loves me, I am fixed. My way is before me, my mind is beyond the river that has no bridge, though I am, as you see, but of a feeble mind.[244]
HON. Then said old Mr. Honest, Have you not, some time ago, been acquainted with one Mr. Fearing, a pilgrim.
FEEBLE. Acquainted with him! Yes; he came from the town of Stupidity, which lieth four degrees to the northward of the City of Destruction, and as many off of where I was born; yet we were well acquainted, for, indeed, he was my uncle, my father's brother. He and I have been much of a temper. He was a little shorter than I, but yet we were much of a complexion.
HON. I perceive you know him; and I am apt to believe also, that you were related one to another; for you have his whitely look, a cast like his with your eye, and your speech is much alike.
FEEBLE. Most have said so that have known us both; and besides, what I have read in him, I have, for the most part, found in myself.
GAIUS. Come, Sir, said good Gaius, be of good cheer, you are welcome to me, and to my house, and what thou hast a mind to, call for freely; and what thou wouldest have my servants do for thee, they will do it with a ready mind.
Then said Mr. Feeble-mind, This is unexpected favour, and as the sun shining out of a very dark cloud. Did Giant Slay-good intend me this favour when he stopped me, and resolved to let me go no further? Did he intend, that after he had rifled my pockets, I should go to Gaius, mine host? Yet so it is.[245]
Now, just as Mr. Feeble-mind and Gaius were thus in talk, there comes one running, and called at the door, and told that, about a mile and a half off, there was one Mr. Not-right, a pilgrim, struck dead upon the place where he was with a thunder-bolt.[246]
FEEBLE. Alas! said Mr. Feeble-mind, is he slain? He overtook me some days before I came so far as hither, and would be my company-keeper. He also was with me when Slay-good, the giant, took me; but he was nimble of his heels, and escaped. But, it seems, he escaped to die, and I was took to live.[247]
What, one would think, doth seek to slay outright, Ofttimes delivers from the saddest plight. That very providence, whose face is death, Doth ofttimes to the lowly life bequeath. I taken was, he did escape and flee; Hands cross'd gives death to him, and life to me.
Now, about this time, Matthew and Mercy were married. Also Gaius gave his daughter Phoebe to James, Matthew's brother, to wife; after which time they yet staid above ten days at Gaius' house, spending their time, and the seasons, like as pilgrims used to do.[248]
When they were to depart, Gaius made them a feast, and they did eat and drink, and were merry. Now the hour was come that they must be gone; wherefore, Mr. Great-heart called for a reckoning; but Gaius told him, that at his house it was not the custom for pilgrims to pay for their entertainment. He boarded them by the year, but looked for his pay from the good Samaritan, who had promised him, at his return, whatsoever charge he was at with them, faithfully to repay him (Luke 10:34, 35). Then said Mr. Great-heart to him,
GREAT-HEART. 'Beloved, thou dost faithfully whatsoever thou dost to the brethren, and to strangers; which have borne witness of thy charity before the church; whom if thou (yet) bring forward on their journey after a godly sort, thou shalt do well' (3 John 5, 6). Then Gaius took his leave of them all, and of his children, and particularly of Mr. Feeble-mind. He also gave him something to drink by the way.
Now Mr. Feeble-mind, when they were going out of the door, made as if he intended to linger; the which when Mr. Great-heart espied, he said, Come, Mr. Feeble-Mind, pray do you go along with us, I will be your conductor, and you shall fare as the rest.
FEEBLE. Alas! I want a suitable companion; you are all lusty and strong; but I, as you see, am weak; I choose, therefore, rather to come behind, lest, by reason of my many infirmities, I should be both a burden to myself and to you. I am, as I said, a man of a weak and feeble mind, and shall be offended and made weak at that which others can bear. I shall like no laughing; I shall like no gay attire; I shall like no unprofitable questions. Nay, I am so weak a man, as to be offended with that which others have liberty to do. I do not yet know all the truth; I am a very ignorant Christian man; sometimes, if I hear some rejoice in the Lord, it troubles me, because I can not do so too. It is with me, as it is with a weak man among the strong, or as with a sick man among the healthy, or as a lamp despised ('He that is ready to slip with his feet, is as a lamp despised in the thought of him that is at ease' Job 12:5), so that I know not what to do.[249]
GREAT-HEART. But, brother, said. Mr. Great-heart, I have it in commission to 'comfort the feeble-minded,' and to 'support the weak' (1 Thess. 5:14). You must needs go along with us; we will wait for you; we will lend you our help (Rom. 14:1); we will deny ourselves of some things, both opinionative and practical, for your sake (1 Cor. 8), we will not enter into doubtful disputations before you; we will be made all things to you, rather than you shall be left behind[250] (1 Cor. 9:22).
Now all this while they were at Gaius' door; and behold, as they were thus in the heat of their discourse, Mr. Ready-to-halt came by, with his crutches [promises] in his hand (Psa. 38:17); and he also was going on pilgrimage.
FEEBLE. Then said Mr. Feeble-mind to him, Man, How camest thou hither? I was but just now complaining, that I had not a suitable companion, but thou art according to my wish. Welcome, welcome, good Mr. Ready-to-halt, I hope thee and I may be some help.
READY-TO-HALT. I shall be glad of thy company, said the other; and good Mr. Feeble-mind, rather than we will part, since we are thus happily met, I will lend thee one of my crutches.[251]
FEEBLE. Nay, said he, though I thank thee for thy goodwill, I am not inclined to halt before I am lame. Howbeit, I think, when occasion is, it may help me against a dog.[252]
READY. If either myself or my crutches can do thee a pleasure, we are both at thy command, good Mr. Feeble-mind.
Thus therefore they went on; Mr. Great-heart and Mr. Honest went before, Christiana and her children went next, and Mr. Feeble-mind and Mr. Ready-to-halt, came behind with his crutches.[253] Then said Mr. Honest,
HON. Pray, Sir, now we are upon the road, tell us some profitable things of some that have gone on pilgrimage before us.
GREAT-HEART. With a good will. I suppose you have heard how Christian of old did meet with Apollyon in the Valley of Humiliation; and also what hard work he had, to go through the Valley of the Shadow of Death. Also I think you cannot but have heard how Faithful was put to it with Madam Wanton, with Adam the first, with one Discontent, and Shame, four as deceitful villains as a man can meet with upon the road.
HON. Yes, I have heard of all this; but indeed, good Faithful was hardest put to it with Shame; he was an unwearied one.
GREAT-HEART. Aye; for, as the Pilgrim well said, he of all men had the wrong name.
HON. But pray, Sir, where was it that Christian and Faithful met Talkative? That same was also a notable one.
GREAT-HEART. He was a confident fool, yet many follow his ways.
HON. He had like to have beguiled Faithful.
GREAT-HEART. Aye, but Christian put him into a way quickly to find him out. Thus they went on till they came at the place where Evangelist met with Christian and Faithful, and prophesied to them of what should befall them at Vanity Fair.
GREAT-HEART. Then said their guide, Hereabouts did Christian and Faithful meet with Evangelist, who prophesied to them of what troubles they should meet with at Vanity Fair.
HON. Say you so? I dare say it was a hard chapter that then he did read unto them.[254]
GREAT-HEART. It was so; but he gave them encouragement withal. But what do we talk of them? they were a couple of lion-like men; they had set their faces like flint. Don't you remember how undaunted they were when they stood before the judge?
HON. Well, Faithful bravely suffered.
GREAT-HEART. So he did, and as brave things came on it; for Hopeful and some others, as the story relates it, were converted by his death.
HON. Well, but pray go on; for you are well acquainted with things.
GREAT-HEART. Above all that Christian met with after he had passed through Vanity Fair, one By-ends was the arch one.
HON. By-ends! What was he?
GREAT-HEART. A very arch fellow; a downright hypocrite. One that would be religious which way ever the world went; but so cunning, that he would be sure neither to lose nor suffer for it. He had his mode of religion for every fresh occasion; and his wife was as good at it as he. He would turn and change from opinion to opinion; yea, and plead for so doing too. But, so far as I could learn, he came to an ill end with his by-ends; nor did I ever hear that any of his children were ever of any esteem with any that truly feared God.
Now, by this time, they were come within sight of the town of Vanity, where Vanity Fair is kept. So, when they saw that they were so near the town, they consulted with one another, how they should pass through the town; and some said one thing, and some another. At last Mr. Great-heart said, I have, as you may understand, often been a conductor of pilgrims through this town; now I am acquainted with one Mr. Mnason, a Cyprusian by nation, an old disciple, at whose house we may lodge (Acts 21:16). If you think good, said he, we will turn in there.[255]
Content, said old Honest; Content, said Christiana; Content, said Mr. Feeble-mind; and so they said all. Now, you must think, it was even-tide by that they got to the outside of the town; but Mr. Great-heart knew the way to the old man's house. So thither they came; and he called at the door, and the old man within knew his tongue so soon as ever he heard it; so he opened, and they all came in. Then said Mnason their host, How far have ye come today? So they said, From the house of Gaius our friend. I promise you, said he, you have gone a good stitch, you may well be a weary; sit down. So they sat down.
GREAT-HEART. Then said their guide, Come, what cheer, Sirs? I dare say you are welcome to my friend.
MNASON. I also, said Mr. Mnason, do bid you welcome, and, whatever you want, do but say, and we will do what we can to get it for you.
HON. Our great want, a while since, was harbour and good company, and now I hope we have both.
MNASON. For harbour, you see what it is; but for good company, that will appear in the trial.
GREAT-HEART. Well, said Mr. Great-heart, will you have the Pilgrims up into their lodging?
MNASON. I will, said Mr. Mnason. So he had them to their respective places; and also showed them a very fair dining-room, where they might be, and sup together, until time was come to go to rest.
Now, when they were set in their places, and were a little cheery after their journey, Mr. Honest asked his landlord, if there were any store of good people in the town?
MNASON. We have a few, for indeed they are but a few, when compared with them on the other side.
HON. But how shall we do to see some of them? for the sight of good men to them that are going on pilgrimage, is like to the appearing of the moon and the stars to them that are sailing upon the seas.[256]
Then Mr. Mnason stamped with his foot, and his daughter Grace came up; so he said unto her, Grace, go you, tell my friends, Mr. Contrite, Mr. Holy-man, Mr. Love-saint, Mr. Dare-not-lie, and Mr. Penitent; that I have a friend or two at my house that have a mind this evening to see them.
So Grace went to call them, and they came; and, after salutation made, they sat down together at the table.
Then said Mr. Mnason, their landlord, My neighbours, I have, as you see, a company of strangers come to my house; they are Pilgrims; they come from afar, and are going to mount Zion. But who, quoth he, do you think this is? pointing with his finger to Christiana; it is Christiana, the wife of Christian, that famous Pilgrim, who, with Faithful his brother, were so shamefully handled in our town. At that they stood amazed, saying, We little thought to see Christiana, when Grace came to call us; wherefore this is a very comfortable surprise. Then they asked her of her welfare, and if these young men were her husband's sons? And when she had told them they were, they said, The King whom you love and serve, make you as your father, and bring you where he is in peace!
HON. Then Mr. Honest (when they were all sat down) asked Mr. Contrite, and the rest, in what posture their town was at present?
CONTRITE. You may be sure we are full of hurry in fair-time. It is hard keeping our hearts and spirits in any good order, when we are in a cumbered condition. He that lives in such a place as this is, and that has to do with such as we have, has need of an item, to caution him to take heed, every moment of the day.
HON. But how are your neighbours for quietness?
CONTRITE. They are much more moderate now than formerly. You know how Christian and Faithful were used at our town; but of late, I say, they have been far more moderate. I think the blood of Faithful lieth with load upon them till now; for since they burned him, they have been ashamed to burn any more. In those days we were afraid to walk the streets, but now we can show our heads. Then the name of a professor was odious; now, especially in some parts of our town (for you know our town is large), religion is counted honourable.[257]
Then said Mr. Contrite to them, Pray how fareth it with you in your pilgrimage? How stands the country affected towards you?
HON. It happens to us as it happeneth to wayfaring men; sometimes our way is clean, sometimes foul, sometimes up hill, sometimes down hill; we are seldom at a certainty; the wind is not always on our backs, nor is everyone a friend that we meet with in the way. We have met with some notable rubs already; and what are yet behind, we know not; but for the most part, we find it true, that has been talked of, of old, A good man must suffer trouble.
CONTRITE. You talk of rubs; what rubs have you met withal?
HON. Nay, ask Mr. Great-heart, our guide, for he can give the best account of that.
GREAT-HEART. We have been beset three or four times already. First, Christiana and her children were beset with two ruffians, that they feared would a took away their lives. We were beset with Giant Bloody-man, Giant Maul, and Giant Slay-good. Indeed we did rather beset the last, than were beset of him. And thus it was: After we had been some time at the house of 'Gaius, mine host, and of the whole church' (Rom. 16:23), we were minded upon a time to take our weapons with us, and so go see if we could light upon any of those that were enemies to pilgrims (for we heard that there was a notable one thereabouts). Now Gaius knew his haunt better than I, because he dwelt thereabout; so we looked, and looked, till at last we discerned the mouth of his cave; then we were glad, and plucked up our spirits. So we approached up to his den, and lo, when we came there, he had dragged, by mere force, into his net, this poor man, Mr. Feeble-mind, and was about to bring him to his end. But when he saw us, supposing, as we thought, he had had another prey, he left the poor man in his hole, and came out. So we fell to it full sore, and he lustily laid about him; but in conclusion, he was brought down to the ground, and his head cut off, and set up by the way-side, for a terror to such as should after practise such ungodliness. That I tell you the truth, here is the man himself to affirm it, who was as a lamb taken out of the mouth of the lion.
FEEBLE-MIND. Then said Mr. Feeble-mind, I found this true, to my cost, and comfort; to my cost, when he threatened to pick my bones every moment; and to my comfort, when I saw Mr. Great-heart and his friends with their weapons, approach so near for my deliverance.
HOLY-MAN. Then said Mr. Holy-man, There are two things that they have need to be possessed with, that go on pilgrimage; courage, and an unspotted life. If they have not courage, they can never hold on their way; and if their lives be loose, they will make the very name of a Pilgrim stink.
LOVE-SAINT. Then said Mr. Love-saint, I hope this caution is not needful amongst you. But truly, there are many that go upon the road, that rather declare themselves strangers to pilgrimage, than strangers and pilgrims in the earth.
DARE-NOT-LIE. Then said Mr. Dare-not-lie, It is true, they neither have the pilgrim's need, nor the pilgrim's courage; they go not uprightly, but all awry with their feet; one shoe goes inward, another outward, and their hosen out behind; there a rag, and there a rent, to the disparagement of their Lord.
PENITENT. These things, said Mr. Penitent, they ought to be troubled for; nor are the pilgrims like to have that grace put upon them and their pilgrim's progress, as they desire, until the way is cleared of such spots and blemishes.
Thus they sat talking and spending the time, until supper was set upon the table; unto which they went and refreshed their weary bodies; so they went to rest. Now they stayed in this fair a great while, at the house of this Mr. Mnason, who, in process of time, gave his daughter Grace unto Samuel, Christiana's son, to wife, and his daughter Martha to Joseph.
The time, as I said, that they lay here, was long (for it was not now as in former times). Wherefore the Pilgrims grew acquainted with many of the good people of the town, and did them what service they could. Mercy, as she was wont, laboured much for the poor; wherefore their bellies and backs blessed her, and she was there an ornament to her profession.[258] And, to say the truth for Grace, Phoebe, and Martha, they were all of a very good nature, and did much good in their place. They were also all of them very fruitful; so that Christian's name, as was said before, was like to live in the world.
While they lay here, there came a monster out of the woods, and slew many of the people of the town. It would also carry away their children, and teach them to suck its whelps.[259] Now, no man in the town durst so much as face this monster; but all men fled when they heard of the noise of his coming.
The monster was like unto no one beast upon the earth; its body was like a dragon, and it had seven heads and ten horns (Rev. 17:3). It made great havoc of children, and yet it was governed by a woman.[260] This monster propounded conditions to men, and such men as loved their lives more than their souls, accepted of those conditions. So they came under.[261]
Now this Mr. Great-heart, together with these that came to visit the pilgrims at Mr. Mnason's house, entered into a covenant to go and engage this beast, if perhaps they might deliver the people of this town from the paws and mouth of this so devouring a serpent.
Then did Mr. Great-heart, Mr. Contrite, Mr. Holy-man, Mr. Dare-not-lie, and Mr. Penitent, with their weapons go forth to meet him. Now the monster, at first, was very rampant, and looked upon these enemies with great disdain; but they so belaboured him, being sturdy men at arms, that they made him make a retreat; so they came home to Mr. Mnason's house again.
The monster, you must know, had his certain seasons to come out in, and to make his attempts upon the children of the people of the town; also these seasons did these valiant worthies watch him in, and did still continually assault him; insomuch, that in process of time he became not only wounded, but lame; also he has not made that havoc of the townsmen's children, as formerly he has done. And it is verily believed by some, that this beast will die of his wounds.[262]
This, therefore, made Mr. Great-heart and his fellows of great fame in this town; so that many of the people that wanted their taste of things, yet had a reverend esteem and respect for them.[263] Upon this account therefore it was, that these pilgrims got not much hurt here. True, there were some of the baser sort, that could see no more than a mole, nor understand more than a beast; these had no reverence for these men, nor took they notice of their valour or adventures.[264]
Well, the time grew on that the Pilgrims must go on their way, wherefore they prepared for their journey. They sent for their friends; they conferred with them; they had some time set apart, therein to commit each other to the protection of their Prince. There were again, that brought them of such things as they had, that were fit for the weak and the strong, for the women and the men, and so laded them with such things as were necessary (Acts 28:10).
Then they set forward on their way; and their friends accompanying them so far as was convenient, they again committed each other to the protection of their King, and parted. They, therefore, that were of the Pilgrims' company went on, and Mr. Great-heart went before them. Now the women and children being weakly, they were forced to go as they could bear; by this means Mr. Ready-to-halt and Mr. Feeble-mind had more to sympathize with their condition.
When they were gone from the townsmen, and when their friends had bid them farewell; they quickly came to the place where Faithful was put to death; there therefore they made a stand, and thanked Him that had enabled him to bear his cross so well; and the rather because they now found that they had a benefit by such a manly suffering as his was.[265]
They went on, therefore, after this, a good way further, talking of Christian and Faithful; and how Hopeful joined himself to Christian after that Faithful was dead.
Now they were come up with the Hill Lucre, where the silver mine was, which took Demas off from his pilgrimage, and into which, as some think, By-ends fell and perished; wherefore they considered that. But when they were come to the old monument that stood over against the Hill Lucre, to wit, to the pillar of salt that stood also within view of Sodom and its stinking lake; they marveled, as did Christian before, that men of that knowledge and ripeness of wit, as they were, should be so blinded as to turn aside here. Only they considered again, that nature is not affected with the harms that others have met with, especially if that thing upon which they look, has an attracting virtue upon the foolish eye.
I saw now that they went on, till they came at the river that was on this side of the Delectable Mountains. To the river where the fine trees grow on both sides; and whose leaves, if taken inwardly, are good against surfeits, where the meadows are green all the year long, and where they might lie down safely (Psa. 23).
By this river side, in the meadow, there were cotes and folds for sheep, a house built for the nourishing and bringing up of those lambs, the babes of those women that go on pilgrimage (Heb. 5:2). Also there was here one that was intrusted with them, who could have compassion, and that could gather these lambs with His arm, and carry them in His bosom, and that could gently lead those that were with young (Isa. 40:11). Now to the care of THIS MAN, Christiana admonished her four daughters to commit their little ones, that by these waters they might be housed, harboured, succoured, and nourished, and that none of them might be lacking in time to come.[266] This Man, if any of them go astray, or be lost, He will bring them again; He will also bind up that which was broken, and will strengthen them that are sick (Ezek. 34:11-16). Here they will never want meat, and drink, and clothing; here they will be kept from thieves and robbers; for this Man will die before one of those committed to His trust shall be lost (Jer. 23:4).
Besides, here they shall be sure to have good nurture and admonition, and shall be taught to walk in right paths, and that you know is a favour of no small account. Also here, as you see, are delicate waters, pleasant meadows, dainty flowers, variety of trees, and such as bear wholesome fruit; fruit not like that that Matthew ate of, that fell over the wall out of Beelzebub's garden; but fruit that procureth health where there is none, and that continueth and increaseth it where it is.[267]
So they were content to commit their little ones to Him; and that which was also an encouragement to them so to do, was, for that all this was to be at the charge of the King, and so was as an hospital for young children and orphans.
Now they went on; and when they were come to By-path Meadow, to the stile over which Christian went with his fellow Hopeful, when they were taken by Giant Despair, and put into Doubting Castle; they sat down and consulted what was best to be done; to wit, now they were so strong, and had got such a man as Mr. Great-heart for their conductor, whether they had not best to make an attempt upon the Giant, demolish his castle, and, if there were any pilgrims in it, to set them at liberty, before they went any further. So one said one thing, and another said the contrary. One questioned if it were lawful to go upon unconsecrated ground; another said they might, provided their end was good; but Mr. Great-heart said, Though that assertion offered last cannot be universally true, yet I have a commandment to resist sin, to overcome evil, to fight the good fight of faith; and, I pray, with whom should I fight this good fight, if not with Giant Despair? I will, therefore, attempt the taking away of his life, and the demolishing of Doubting Castle. Then said he, Who will go with me? Then said old Honest, I will. And so will we too, said Christiana's four sons, Matthew, Samuel, James, and Joseph; for they were young men and strong (1 John 3:13, 14). So they left the women in the road, and with them Mr. Feeble-mind and Mr. Ready-to-halt with his crutches, to be their guard, until they came back; for in that place though Giant Despair dwelt so near, they keeping in the road, a little child might lead them (Isa. 11:6). So Mr. Great-heart, old Honest, and the four young men, went to go up to Doubting Castle, to look for Giant Despair. When they came at the Castle-gate, they knocked for entrance with an unusual noise. At that the old Giant comes to the gate, and Diffidence, his wife, follows. Then said he, Who, and what is he that is so hardy, as after this manner to molest the Giant Despair?
Mr. Great-heart replied, It is I, Great-heart, one of the King of the Celestial Country's conductors of pilgrims to their place; and I demand of thee that thou open thy gates for my entrance. Prepare thyself also to fight, for I am come to take away thy head, and to demolish Doubting Castle.
Now Giant Despair, because he was a giant, thought no man could overcome him; and, again, thought he, since heretofore I have made a conquest of angels, shall Great-heart make me afraid! So he harnessed himself, and went out. He had a cap of steel upon his head, a breast-plate of fire girded to him, and he came out in iron shoes with a great club in his hand. Then these six men made up to him, and beset him behind and before. Also when Diffidence, the giantess, came up to help him, old Mr. Honest cut her down at one blow. Then they fought for their lives, and Giant Despair was brought down to the ground, but was very loath to die. He struggled hard, and had, as they say, as many lives as a cat; but Great-heart was his death, for he left him not till he had severed his head from his shoulders.[268]
Then they fell to demolishing Doubting Castle, that you know might with ease be done, since Giant Despair was dead. They were seven days in destroying of that; and in it of pilgrims they found one Mr. Despondency, almost starved to death, and one Much-afraid, his daughter; these two they saved alive. But it would have made you a-wondered to have seen the dead bodies that lay here and there in the castle-yard, and how full of dead men's bones the dungeon was.
When Mr. Great-heart and his companions had performed this exploit, they took Mr. Despondency, and his daughter Much-afraid, into their protection; for they were honest people, though they were prisoners in Doubting Castle, to that tyrant Giant Despair. They, therefore, I say, took with them the head of the Giant, for his body they had buried under a heap of stones, and down to the road and to their companions they came, and showed them what they had done. Now when Feeble-mind and Ready-to-halt saw that it was the head of Giant Despair indeed, they were very jocund and merry.[269] Now Christiana, if need was, could play upon the viol, and her daughter Mercy upon the lute; so, since they were so merry disposed, she played them a lesson, and Ready-to-halt would dance. So he took Despondency's daughter, named Much-afraid, by the hand, and to dancing they went in the road. True, he could not dance without one crutch in his hand; but, I promise you, he footed it well. Also the girl was to be commended, for she answered the music handsomely.
As for Mr. Despondency, the music was not much to him; he was for feeding rather than dancing, for that he was almost starved. So Christiana gave him some of her bottle of spirits, for present relief, and then prepared him something to eat; and, in little time, the old gentleman came to himself, and began to be finely revived.
Now I saw in my dream, when all these things were finished, Mr. Great-heart took the head of Giant Despair, and set it upon a pole by the highway side, right over against the pillar that Christian erected for a caution to pilgrims that came after, to take heed of entering into his grounds.[270]
Though Doubting Castle be demolish'd, And the Giant Despair hath lost his head, Sin can rebuild the Castle, make't remain, And make Despair the Giant live again.
Then he writ under it, upon a marble stone these verses following:
This the head of him, whose name only In former times did pilgrims terrify. His Castle's down; and Diffidence, his wife, Brave Master Great-heart has bereft of life. Despondency, his daughter Much-afraid, Great-heart for them also the man has play'd; Who hereof doubts, if he'll but cast his eye Up hither, may his scruples satisfy. This head also, when doubting cripples dance, Doth show from fears they have deliverance.
When these men had thus bravely showed themselves against Doubting Castle, and had slain Giant Despair, they went forward; and went on till they came to the Delectable Mountains, where Christian and Hopeful refreshed themselves with the varieties of the place. They also acquainted themselves with the shepherds there, who welcomed them, as they had done Christian before, unto the Delectable Mountains.
Now the Shepherds, seeing, so great a train follow Mr. Great-heart, for with him they were well acquainted, they said unto him, Good Sir, you have got a goodly company here. Pray, where did you find all these?
Then Mr. Great-heart replied:
First, here is Christiana and her train, Her sons, and her sons' wives, who like the wain,[271] Keep by the pole, and do by compass steer, From sin to grace, else they had not been here; Next, here's old Honest come on pilgrimage, Ready-to-halt, too, who, I dare engage, True-hearted is, and so is Feeble-mind, Who willing was not to be left behind; Despondency, good man, is coming after, And so also is Much-afraid his daughter. May we have entertainment here, or must We further go? Let's know whereon to trust.
Then said the Shepherds, This is a comfortable company. You are welcome to us, for we have [comfort] for the feeble as for the strong. Our Prince has an eye to what is done to the least of these; therefore infirmity must not be a block to our entertainment (Matt. 25:40). So they had them to the palace door, and then said unto them, Come in, Mr. Feeble-mind; Come in, Mr. Ready-to-halt; come in, Mr. Despondency, and Mrs. Much-afraid, his daughter.[272] These, Mr. Great-heart, said the Shepherds to the guide, we call in by name, for that they are most subject to draw back; but as for you, and the rest that are strong, we leave you to your wonted liberty. Then said Mr. Great-heart, This day I see that grace doth shine in your faces, and that you are my Lord's Shepherds indeed; for that you have not pushed these diseased neither with side nor shoulder, but have rather strewed their way into the palace with flowers, as you should[273] (Ezek. 34:21). So the feeble and weak went in, and Mr. Great-heart and the rest did follow. When they were also set down, the Shepherds said to those of the weaker sort, What is it that you would have? for, said they, all things must be managed here to the supporting of the weak, as well as the warning of the unruly.
So they made them a feast of things easy of digestion, and that were pleasant to the palate, and nourishing; the which, when they had received, they went to their rest, each one respectively unto his proper place. When morning was come, because the mountains were high, and the day clear, and because it was the custom of the Shepherds to show to the Pilgrims, before their departure, some rarities;[274] therefore, after they were ready, and had refreshed themselves, the Shepherds took them out into the fields, and showed them first what they had showed to Christian before. Then they had them to some new places. The first was to Mount Marvel, where looked, and beheld a man at a distance, that tumbled the hills about with words. Then they asked the Shepherds what that should mean? So they told them, that that man was a son of one Great-grace, of whom you read in the First Part of the Records of the Pilgrim's Progress. And he is set there to teach pilgrims how to believe down, or to tumble out of their way, what difficulties they shall meet with, by faith[275] (Mark 11:23, 24). Then said Mr. Great-heart, I know him. He is a man above many.
Then they had them to another place, called Mount Innocent; and there they saw a man clothed all in white, and two men, Prejudice and Ill-will, continually casting dirt upon him. Now, behold, the dirt, whatsoever they cast at him, would in little time fall off again, and his garments would look as clear as if no dirt had been cast thereat.[276]
Then said the Pilgrims, What means this? The Shepherds answered, This man is named Godly-man, and this garment is to show the innocency of his life. Now, those that throw dirt at him, are such as hate his well-doing; but, as you see the dirt will not stick upon his clothes, so it shall be with him that liveth truly innocently in the world. Whoever they be that would make such men dirty, they labour all in vain; for God, by that a little time is spent, will cause that their innocence shall break forth as the light, and their righteousness as the noon-day.
Then they took them, and had them to Mount Charity, where they showed them a man that had a bundle of cloth lying before him, out of which he cut coats and garments for the poor that stood about him; yet his bundle or roll of cloth was never the less. Then said they, What should this be? This is, said the Shepherds, to show you, that he that has a heart to give of his labour to the poor, shall never want wherewithal. He that watereth shall be watered himself. And the cake that the widow gave to the Prophet did not cause that she had ever the less in her barrel.
They had them also to a place where they saw one Fool, and one Want-wit, washing of an Ethiopian, with intention to make him white; but the more they washed him the blacker he was. They then asked the Shepherds what that should mean. So they told them, saying, Thus shall it be with the vile person. All means used to get such a one a good name shall, in conclusion, tend but to make him more abominable. Thus it was with the Pharisees, and so shall it be with all hypocrites.[277]
Then said Mercy, the wife of Matthew, to Christiana, her mother, Mother, I would, if it might be, see the hole in the hill, or that commonly called the by-way to hell. So her mother brake her mind to the Shepherds. Then they went to the door. It was in the side of a hill, and they opened it, and bid Mercy hearken awhile. So she hearkened, and heard one saying, Cursed be my father, for holding of my feet back from the way of peace and life; and another said, O that I had been torn in pieces, before I had, to save my life, lost my soul! and another said, If I were to live again, how would I deny myself, rather than come to this place! Then there was as if the very earth had groaned and quaked under the feet of this young woman for fear. So she looked white, and came trembling away, saying, Blessed be he and she that are delivered from this place.[278] Now when the Shepherds had shown them all these things, then they had them back to the palace, and entertained them with what the house would afford. But Mercy being a young and breeding woman, longed for something that she saw there, but was ashamed to ask. Her mother-in-law then asked her what she ailed; for she looked as one not well. Then said Mercy, There is a looking-glass hangs up in the dining-room, off which I cannot take my mind: if, therefore, I have it not, I think I shall miscarry. Then said her mother, I will mention thy wants to the Shepherds, and they will not deny it thee. But she said, I am ashamed that these men should know that I longed. Nay, my daughter, said she, it is no shame but a virtue, to long for such a thing as that. So Mercy said, Then, mother, if you please, ask the Shepherds if they are willing to sell it.
Now the glass was one of a thousand. It would present a man, one way, with his own features exactly (James 1:23); and, turn it but another way, and it would show one the very face and similitude of the Prince of Pilgrims Himself (1 Cor. 13:12). Yea, I have talked with them that can tell, and they have said, that they have seen the very crown of thorns upon His head, by looking in that glass; they have therein also seen the holes in His hands, in His feet, and His side (2 Cor. 3:18). Yea, such an excellency is there in that glass, that it will show Him, to one where they have a mind to see Him; whether living or dead; whether in earth or Heaven; whether in a state of humiliation, or in His exaltation; whether coming to suffer, or coming to reign.[279]
Christiana, therefore, went to the Shepherds apart[280]—now the names of the Shepherds are Knowledge, Experience, Watchful, and Sincere—and said unto them, There is one of my daughters, a breeding woman, that I think doth long for something that she hath seen in this house; and she thinks she shall miscarry, if she shall by you be denied.
EXPERIENCE. Call her, call her; she shall assuredly have what we can help her to. So they called her, and said to her, Mercy, what is that thing thou wouldst have? Then she blushed, and said, The great glass that hangs up in the dining-room. So Sincere ran and fetched it, and, with a joyful consent, it was given her. Then she bowed her head, and gave thanks, and said, By this I know that I have obtained favour in your eyes.
They also gave to the other young women such things as they desired, and to their husbands great commendations, for that they had joined with Mr. Great-heart, to the slaying of Giant Despair, and the demolishing of Doubting Castle.
About Christiana's neck, the Shepherds put a bracelet, and so they did about the necks of her four daughters; also they put earrings in their ears, and jewels on their foreheads.[281]
When they were minded to go hence, they let them go in peace, but gave not to them those certain cautions which before were given to Christian and his companion. The reason was, for that these had Great-heart to be their guide, who was one that was well acquainted with things, and so could give them their cautions more seasonably; to wit, even then when the danger was nigh the approaching.
What cautions Christian and his companion had received of the Shepherds, they had also lost, by that the time was come that they had need to put them in practice. Wherefore, here was the advantage that this company had over the other.
From hence they went on singing, and they said, Behold, how fitly are the stages set For their relief that pilgrims are become! And how they us receive without one let, That makes the other life our mark and home!
What novelties they have to us they give, That we, though Pilgrims, joyful lives may live; They do upon us, too, such things bestow, That show we Pilgrims are, where'er we go.
When they were gone from the Shepherds, they quickly came to the place where Christian met with one Turn-away, that dwelt in the town of Apostasy. Wherefore of him Mr. Great-heart, their guide, did now put them in mind, saying, This is the place where Christian met with one Turn-away, who carried with him the character of his rebellion at his back. And this I have to say concerning this man; he would hearken to no counsel, but once falling, persuasion could not stop him.
When he came to the place where the Cross and the Sepulchre were, he did meet with one that did bid him look there, but he gnashed with his teeth, and stamped, and said, he was resolved to go back to his own town. Before he came to the gate, he met with Evangelist, who offered to lay hands on him, to turn him into the way again. But this Turn-away resisted him, and having done much despite unto him, he got away over the wall, and so escaped his hand (Heb. 10:26-29).
Then they went on; and just at the place where Little-faith formerly was robbed, there stood a man with his sword drawn, and his face all bloody. Then said Mr. Great-heart, What art thou? The man made answer, saying, I am one whose name is Valiant-for-truth. I am a pilgrim, and am going to the Celestial City. Now, as I was in my way, there were three men did beset me, and propounded unto me these three things: 1. Whether I would become one of them. 2. Or go back from whence I came. 3. Or die upon the place.[282] To the first, I answered, I had been a true man a long season, and therefore it could not be expected that I now should cast in my lot with thieves (Prov. 1:10-14). Then they demanded what I would say to the second. So I told them that the place from whence I came, had I not found incommodity there, I had not forsaken it at all; but finding it altogether unsuitable to me, and very unprofitable for me, I forsook it for this way. Then they asked me what I said to the third. And I told them, My life cost more dear far, than that I should lightly give it away. Besides, you have nothing to do thus to put things to my choice; wherefore, at your peril be it, if you meddle. Then these three, to wit, Wild-head, Inconsiderate, and Pragmatic, drew upon me, and I also drew upon them.
So we fell to it, one against three, for the space of above three hours. They have left upon me, as you see, some of the marks of their valour, and have also carried away with them some of mine. They are but just now gone. I suppose they might, as the saying is, heard your horse dash, and so they betook them to flight.
GREAT-HEART. But here was great odds, three against one.
VALIANT. It is true; but little or more are nothing to him that has the truth on his side. 'Though an host should encamp against me,' said one, 'my heart shall not fear; though war should rise against me, in this will I be confident' (Psa. 27:3). Besides, saith he, I have read in some records, that one man has fought an army. And how many did Samson slay with the jaw-bone of an ass?[283] (Judg. 15:15, 16).
GREAT-HEART. Then said the guide, Why did you not cry out, that some might have come in for your succour?
VALIANT. So I did, to my King, who, I knew, could hear, and afford invisible help, and that was sufficient for me.
GREAT-HEART. Then said Great-heart to Mr. Valiant-for-truth, Thou hast worthily behaved thyself. Let me see thy sword. So he showed it him. When he had taken it in his hand, and looked thereon a while, he said, Ha! it is a right Jerusalem blade (Isa. 2:3).
VALIANT. It is so. Let a man have one of these blades, with a hand to wield it and skill to use it, and he may venture upon an angel with it. He need not fear its holding, if he can but tell how to lay on. Its edges will never blunt. It will cut flesh and bones, and soul and spirit, and all (Eph. 6:12-17; Heb. 4:12).
GREAT-HEART. But you fought a great while; I wonder you was not weary.
VALIANT. I fought till my sword did cleave to my hand; and when they were joined together, as if a sword grew out of my arm, and when the blood ran through my fingers, then I fought with most courage[284] (2 Sam. 23:10).
GREAT-HEART. Thou hast done well. Thou hast 'resisted unto blood, striving against sin.' Thou shalt abide by us, come in and go out with us, for we are thy companions.
Then they took him, and washed his wounds, and gave him of what they had to refresh him; and so they went on together. Now, as they went on, because Mr. Great-heart was delighted in him, for he loved one greatly that he found to be a man of his hands, and because there were with his company them that were feeble and weak, therefore he questioned with him about many things; as, first, what countryman he was?[285]
VALIANT. I am of Dark-land; for there I was born, and there my father and mother are still.
GREAT-HEART. Dark-land, said the guide; doth not that lie up on the same coast with the City of Destruction?
VALIANT. Yes, it doth. Now, that which caused me to come on pilgrimage was this; we had one Mr. Tell-true came into our parts, and he told it about what Christian had done, that went from the City of Destruction; namely, how he had forsaken his wife and children, and had betaken himself to a pilgrim's life. It was also confidently reported, how he had killed a serpent that did come out to resist him in his journey, and how he got through to whither he intended. It was also told, what welcome he had at all his Lord's lodgings, especially when he came to the gates of the Celestial City; for there, said the man, he was received with sound of trumpet, by a company of Shining Ones. He told it also, how all the bells in the city did ring for joy at his reception, and what golden garments he was clothed with, with many other things that now I shall forbear to relate. In a word, that man so told the story of Christian and his travels, that my heart fell into a burning haste to be gone after him; nor could father or mother stay me! So I got from them, and am come thus far on my way.
GREAT-HEART. You came in at the gate, did you not?
VALIANT. Yes, yes; for the same man also told us that all would be nothing, if we did not begin to enter this way at the gate.[286]
GREAT-HEART. Look you, said the guide to Christiana, the pilgrimage of your husband, and what he has gotten thereby, is spread abroad far and near.
VALIANT. Why, is this Christian's wife?
GREAT-HEART. Yes, that it is; and these are also her four sons.
VALIANT. What! and going on pilgrimage too?
GREAT-HEART. Yes, verily; they are following after.
VALIANT. It glads me at heart. Good man! how joyful will he be when he shall see them that would not go with him, yet to enter after him in at the gates into the City!
GREAT-HEART. Without doubt it will be a comfort to him; for, next to the joy of seeing himself there, it will be a joy to meet there his wife and children.
VALIANT. But, now you are upon that, pray let me hear your opinion about it. Some make a question, Whether we shall know one another when we are there.
GREAT-HEART. Do they think they shall know themselves then, or that they shall rejoice to see themselves in that bliss? and if they think they shall know and do these, why not know others, and rejoice in their welfare also?[287]
Again, since relations are our second self, though that state will be dissolved there; yet why may it not be rationally concluded, that we shall be more glad to see them there, than to see they are wanting?
VALIANT. Well, I perceive whereabouts you are as to this. Have you any more things to ask me about my beginning to come on pilgrimage?[288]
GREAT-HEART, Yes. Was your father and mother willing that you should become a pilgrim?
VALIANT. O no! They used all means imaginable to persuade me to stay at home.
GREAT-HEART, What could they say against it?
VALIANT. They said it was an idle life; and if I myself were not inclined to sloth and laziness, I would never countenance a pilgrim's condition.[289]
GREAT-HEART. And what did they say else?
VALIANT. Why, they told me that it was a dangerous way; yea, the most dangerous way in the world, said they, is that which the pilgrims go.
GREAT-HEART. Did they show wherein this way is so dangerous?
VALIANT. Yes; and that in many particulars.
GREAT-HEART. Name some of them.
VALIANT. They told me of the Slough of Despond, where Christian was well nigh smothered. They told me that there were archers standing ready in Beelzebub Castle, to shoot them that should knock at the wicket-gate for entrance. They told me also of the wood, and dark mountains; of the Hill Difficulty; of the lions; and also of the three giants, Bloody-man, Maul, and Slay-good. They said, moreover, that there was a foul fiend haunted the Valley of Humiliation, and that Christian was by him almost bereft of life. Besides, said they, you must go over the Valley of the Shadow of Death, where the hobgoblins are; where the light is darkness; where the way is full of snares, pits, traps, and gins. They told me also of Giant Despair, of Doubting Castle, and of the ruin that the Pilgrims met with there. Further they said I must go over the Enchanted Ground: which was dangerous. And that, after all this, I should find a river, over which I should find no bridge, and that that river did be betwixt me and the Celestial Country.
GREAT-HEART. And was this all?
VALIANT. No. They also told me that this way was full of deceivers,[290] and of persons that laid in wait there to turn good men out of the path.
GREAT-HEART. But how did they make that out?
VALIANT. They told me that Mr. Worldly-wiseman did there lie in wait to deceive. They also said, that there was Formality and Hypocrisy continually on the road. They said also that By-ends, Talkative, or Demas would go near to gather me up; that the Flatterer would catch me in his net; or that, with green-headed Ignorance, I would presume to go on to the gate, from whence he always was sent back to the hole that was in the side of the hill, and made to go the by-way to hell.
GREAT-HEART. I promise you this was enough to discourage; but did they make an end here?
VALIANT. No; stay. They told me also of many that had tried that way of old, and that had gone a great way therein, to see if they could find something of the glory there, that so many had so much talked of from time to time; and how they came back again, and befooled themselves for setting a foot out of doors in that path, to the satisfaction of all the country. And they named several that did so; as Obstinate and Pliable, Mistrust and Timorous, Turn-away and old Atheist, with several more, who, they said, had some of them, gone far to see if they could find; but not one of them found so much advantage by going as amounted to the weight of a feather.[291]
GREAT-HEART. Said they anything more to discourage you?
VALIANT. Yes. They told me of one Mr. Fearing who was a pilgrim; and how he found this way so solitary, that he never had comfortable hour therein. Also that Mr. Despondency had like to have been starved therein; yea, and also, which I had almost forgot, that Christian himself, about whom there has been such a noise, after all his ventures for a celestial crown, was certainly drowned in the Black River, and never went foot further, however it was smothered up.[292]
GREAT-HEART. And did none of these things discourage you?
VALIANT. No; they seemed but as so many nothings to me.
GREAT-HEART. How came that about?
VALIANT. Why, I still believed what Mr. Tell-true had said, and that carried me beyond them all.
GREAT-HEART. Then this was your victory, even your faith.
VALIANT. It was so. I believed, by the grace of God, and therefore came out, got into the way, fought all that set themselves against me, and, by believing, am come to this place.[293]
Who would true valour see, Let him come hither; One here will constant be, Come wind, come weather. There's no discouragement Shall make him once relent, His first avow'd intent To be a pilgrim.
Who so beset him round With dismal stories, Do but themselves confound. His strength the more is; No lion can him fright, He'll with a giant fight; But he will have a right To be a pilgrim.
Hobgoblin nor foul fiend Can daunt his spirit; He knows he at the end Shall life inherit. Then fancies fly away, He'll fear not what men say; He'll labour night and day To be a pilgrim.
By this time they were got to the Enchanted Ground,[294] where the air naturally tended to make one drowsy; and that place was all grown over with briars and thorns, excepting here and there, where was an Enchanted Arbour, upon which if a man sits, or in which, if a man sleeps, it is a question, say some, whether ever he shall rise or wake again in this world.[295] Over this forest, therefore, they went, both one and the other, and Mr. Great-heart went before, for that he was the guide; and Mr. Valiant-for-truth, he came behind, being there a guard, for fear, lest peradventure some fiend, or dragon, or giant, or thief, should fall upon their rear, and so do mischief. They went on here, each man with his sword drawn in his hand, for they knew it was a dangerous place. Also they cheered up one another as well as they could; Feeble-mind, Mr. Great-heart commanded, should come up after him, and Mr. Despondency was under the eye of Mr. Valiant.[296]
Now they had not gone far, but a great mist and darkness fell upon them all, so that they could scarce, for a great while, see the one the other; wherefore they were forced, for some time, to feel for one another by words; for they walked not by sight.
But anyone must think that here was but sorry going for the best of them all; but how much worse for the women and children, who both of feet and heart, were but tender. Yet so it was, that through the encouraging words of he that led in the front, and of him that brought them up behind, they made a pretty good shift to wag along.
The way also was here very wearisome, through dirt and slabbiness. Nor was there on all this ground so much as one inn, or victualling house, therein to refresh the feebler sort. Here, therefore, was grunting, and puffing, and sighing. While one tumbleth over a bush, another sticks fast in the dirt; and the children, some of them, lost their shoes in the mire. While one cries out, I am down; and another, Ho! where are you? and a third, The bushes have got such fast hold on me, I think I cannot get away from them.
Then they came at an arbour, warm, and promising much refreshing to the Pilgrims; for it was finely wrought above the head, beautified with greens, furnished with benches and settles.[297] It also had in it a soft couch, whereon the weary might lean. This, you must think, all things considered, was tempting; for the Pilgrims already began to be foiled with the badness of the way; but there was not one of them that made so much as a motion to stop there. Yea, for aught I could perceive, they continually gave so good heed to the advice of their guide, and he did so faithfully tell them of dangers, and of the nature of dangers, when they were at them, that usually, when they were nearest to them, they did most pluck up their spirits, and hearten one another to deny the flesh. This arbour was called The Slothful's Friend, on purpose to allure, if it might be, some of the pilgrims there to take up their rest when weary.
I saw then in my dream, that they went on in this their solitary ground, till they came to a place at which a man is apt to lose his way.[298] Now, though when it was light, their guide could well enough tell how to miss those ways that led wrong, yet in the dark he was put to a stand; but he had in his pocket a map of all ways leading to, or from the Celestial City; wherefore he struck a light, for he never goes also without his tinder-box, and takes a view of his book or map, which bids him be careful, in that place, to turn to the right-hand way. And had he not here been careful to look in his map, they had all, in probability, been smothered in the mud; for, just a little before them, and that at the end of the cleanest way too, was a pit, none knows how deep, full of nothing but mud, there made on purpose to destroy the Pilgrims in.[299]
Then thought I with myself, who that goeth on pilgrimage, but would have one of these maps about him, that he may look when he is at a stand, which is the way he must take.[300]
They went on, then, in this Enchanted Ground, till they came to where there was another arbour, and it was built by the highway-side. And in that arbour there lay two men, whose names were Heedless and Too-bold.[301] These two went thus far on pilgrimage; but here, being wearied with their journey, they sat down to rest themselves, and so fell fast asleep. When the Pilgrims saw them, they stood still, and shook their heads; for they knew that the sleepers were in a pitiful case. Then they consulted what to do, whether to go on and leave them in their sleep, or to step to them, and try to awake them. So they concluded to go to them, and awake them; that is, if they could; but with this caution, namely, to take heed that themselves did not sit down nor embrace the offered benefit of that arbour.
So they went in, and spake to the men, and called each by his name,[302] for the guide, it seems, did know them; but there was no voice nor answer. Then the guide did shake them, and do what he could to disturb them. Then said one of them, I will pay you when I take my money. At which the guide shook his head. I will fight so long as I can hold my sword in my hand, said the other. At that one of the children laughed.
Then said Christiana, What is the meaning of this? The guide said, They talk in their sleep. If you strike them, beat them, or whatever else you do to them, they will answer you after this fashion; or, as one of them said in old time, when the waves of the sea did beat upon him, and he slept as one upon the mast of a ship, 'When shall I awake? I will seek it yet again' (Prov. 23:34, 35). You know, when men talk in their sleep, they say anything, but their words are not governed either by faith or reason. There is an incoherency in their words now, as there was before, betwixt their going on pilgrimage, and sitting down here.[303] This, then, is the mischief of it, when heedless ones go on pilgrimage, it is twenty to one but they are served thus; for this Enchanted Ground is one of the last refuges that the enemy to pilgrims has. Wherefore it is, as you see, placed almost at the end of the way, and so it standeth against us with the more advantage. For when, thinks the enemy, will these fools be so desirous to sit down, as when they are weary? and when so like to be weary, as when almost at their journey's end? Therefore it is, I say, that the Enchanted Ground is placed so nigh to the Land Beulah, and so near the end of their race.[304] Wherefore, let pilgrims look to themselves, lest it happen to them as it has done to these, that, as you see, are fallen asleep, and none can wake them.[305]
Then the Pilgrims desired, with trembling, to go forward; only they prayed their guide to strike a light, that they might go the rest of their way by the help of the light, of a lantern.[306] So he struck a light, and they went by the help of that through the rest of this way, though the darkness was very great (2 Peter 1:19).
But the children began to be sorely weary; and they cried out unto Him that loveth pilgrims, to make their way more comfortable. So by that they had gone a little further, a wind arose, that drove away the fog; so the air became more clear.
Yet they were not off, by much, of the Enchanted Ground, only now they could see one another better, and the way wherein they should walk.
Now, when they were almost at the end of this ground, they perceived that, a little before them, was a solemn noise of one that was much concerned. So they went on and looked before them; and behold, they saw, as they thought, a man upon his knees, with hands and eyes lift up, and speaking, as they thought, earnestly to One that was above.[307] They drew nigh, but could not tell what he said. So they went softly till he had done. When he had done, he got up, and began to run towards the Celestial City. Then Mr. Great-heart called after him, saying, Soho! friend, let us have your company, if you go, as I suppose you do, to the Celestial City. So the man stopped, and they came up to him. But so soon as Mr. Honest saw him, he said, I know this man. Then said Mr. Valiant-for-truth, Prithee, who is it? It is one, said he, who comes from whereabouts I dwelt. His name is Stand-fast; he is certainly a right good pilgrim.
So they came up one to another; and presently Stand-fast said to old Honest, Ho, father Honest, are you there? Aye, said he, that I am, as sure as you are there. Right glad am I, said Mr. Stand-fast, that I have found you on this road. And as glad am I, said the other, that I espied you upon your knees. Then Mr. Stand-fast blushed, and said, But why, did you see me? Yes, that I did, quoth the other, and with my heart was glad at the sight. Why, what did you think? said Stand-fast. Think! said old Honest, what should I think? I thought we had an honest man upon the road, and therefore should have his company by and by. If you thought not amiss [said Stand-fast], how happy am I; but if I be not as I should, I alone must bear it. That is true, said the other; but your fear doth further confirm me, that things are right betwixt the Prince of Pilgrims and your soul; for, saith he, 'Blessed is the man that feareth always.'
VALIANT. Well, but brother, I pray thee tell us what was it that was the cause of thy being upon thy knees even now? Was it for that some special mercies laid obligations upon thee, or how?
STAND-FAST. Why, we are, as you see, upon the Enchanted Ground; and as I was coming along, I was musing with myself of what a dangerous road the road in this place was, and how many that had come even thus far on pilgrimage had here been stopped, and been destroyed. I thought also of the manner of the death with which this place destroyeth men. Those that die here, die of no violent distemper. The death which such die is not grievous to them; for he that goeth away in a sleep, begins that journey with desire and pleasure; yea, such acquiesce in the will of that disease.
HON. Then Mr. Honest, interrupting of him, said, Did you see the two men asleep in the arbour?
STAND-FAST. Aye, aye, I saw Heedless and Too-bold there; and, for aught I know, there they will lie till they rot (Prov. 10:7). But let me go on in my tale. As I was thus musing, as I said, there was one, in very pleasant attire, but old, who presented herself unto me, and offered me three things; to wit, her body, her purse, and her bed. Now, the truth is, I was both a-weary and sleepy; I am also as poor as an owlet,[308] and that, perhaps, the witch knew. Well, I repulsed her once and twice, but she put by my repulses, and smiled. Then I began to be angry; but she mattered that nothing at all. Then she made offers again, and said, If I would be ruled by her, she would make me great and happy; for, said she, I am the mistress of the world, and men are made happy by me. Then I asked her name, and she told me it was Madam Bubble.[309] This set me further from her; but she still followed me with enticements. Then I betook me as you saw, to my knees; and with hands lift up, and cries, I prayed to Him that had said He would help.[310] So, just as you came up, the gentlewoman went her way. Then I continued to give thanks for this my great deliverance; for I verily believe she intended no good, but rather sought to make stop of me in my journey.[311]
HON. Without doubt her designs were bad. But stay, now you talk of her, methinks I either have seen her, or have read some story of her.
STAND-FAST. Perhaps you have done both.
HON. Madam Bubble! is she not a tall, comely dame, something of a swarthy complexion?
STAND-FAST. Right, you hit it, she is just such a one.
HON. Doth she not speak very smoothly, and give you a smile at the end of a sentence?
STAND-FAST. You fall right upon it again, for these are her very actions.
HON. Doth she not wear a great purse by her side; and is not her hand often in it, fingering her money, as if that was her heart's delight?
STAND-FAST. It is just so; had she stood by all this while, you could not more amply have set her forth before me, nor have better described her features.
HON. Then he that drew her picture was a good limner, and he that wrote of her said true.[312]
GREAT-HEART. This woman is a witch, and it is by virtue of her sorceries that this ground is enchanted. Whoever doth lay their head down in her lap, had as good lay it down upon that block over which the axe doth hang; and whoever lay their eyes upon her beauty, are counted the enemies of God (James 4:4; 1 John 2:15). This is she that maintaineth in their splendour all those that are the enemies of pilgrims. Yea, this is she that hath bought off many a man from a pilgrim's life. She is a great gossipper; she is always, both she and her daughters, at one pilgrim's heels or another, now commending, and then preferring the excellencies of this life. She is a bold and impudent slut; she will talk with any man. She always laugheth poor pilgrims to scorn; but highly commends the rich. If there be one cunning to get money in a place, she will speak well of him from house to house; she loveth banqueting and feasting mainly well; she is always at one full table or another. She has given it out in some places, that she is a goddess, and therefore some do worship her. She has her times and open places of cheating; and she will say and avow it, that none can show a good comparable to hers. She promiseth to dwell with children's children, if they will but love and make much of her. She will cast out of her purse gold like dust, in some places, and to some persons. She loves to be sought after, spoken well of, and to lie in the bosoms of men. She is never weary of commending her commodities, and she loves them most that think best of her. She will promise to some crowns and kingdoms, if they will but take her advice; yet many hath she brought to the halter, and ten thousand times more to hell.
STAND-FAST. O, said Stand-fast, what a mercy is it that I did resist! for whither might she have drawn me!
GREAT-HEART. Whither! nay, none but God knows whither. But, in general, to be sure, she would have drawn thee into 'many foolish and hurtful lusts, which drown men in destruction and perdition'—(1 Tim. 6:9).
It was she that set Absalom against his father, and Jeroboam against his master. It was she that persuaded Judas to sell his Lord, and that prevailed with Demas to forsake the godly pilgrims' life; none can tell of the mischief that she doth. She makes variance betwixt rulers and subjects, betwixt parents and children, betwixt neighbour and neighbour, betwixt a man and his wife, betwixt a man and himself, betwixt the flesh and the heart.
Wherefore, good Master Stand-fast, be as your name is, and 'when you have done all, Stand.'[313]
At this discourse there was, among the Pilgrims, a mixture of joy and trembling; but at length they brake out, and sang—
What danger is the pilgrim in! How many are his foes! How many ways there are to sin No living mortal knows. Some of the ditch shy are, yet can Lie tumbling in the mire; Some, though they shun the frying-pan, Do leap into the fire.
After this, I beheld until they were come unto the Land of Beulah, where the sun shineth night and day.[314] Here, because they were weary, they betook themselves a while to rest; and, because this country was common for pilgrims, and because the orchards and vineyards that were here belonged to the King of the Celestial country, therefore they were licensed to make bold with any of His things. But a little while soon refreshed them here; for the bells did so ring, and the trumpets continually sound so melodiously, that they could not sleep; and yet they received as much refreshing, as if they had slept their sleep ever so soundly. Here also all the noise of them that walked in the streets, was, More pilgrims are come to town. And another would answer, saying, And so many went over the water, and were let in at the golden gates today. They would cry again, There is now a legion of Shining Ones just come to town, by which we know that there are more pilgrims upon the road; for here they come to wait for them, and to comfort them after all their sorrow. Then the Pilgrims got up, and walked to and fro; but how were their ears now filled with heavenly noises, and their eyes delighted with celestial visions! In this land they heard nothing, saw nothing, felt nothing, smelled nothing, tasted nothing, that was offensive to their stomach or mind; only when they tasted of the water of the river over which they were to go, they thought that tasted a little bitterish to the palate, but it proved sweeter when it was down.
In this place there was a record kept of the names of them that had been pilgrims of old, and a history of all the famous acts that they had done. It was here also much discoursed how the river to some had had its flowings, and what ebbings it has had while others have gone over. It has been in a manner dry for some, while it has overflowed its banks for others.
In this place the children of the town would go into the King's gardens, and gather nosegays for the Pilgrims, and bring them to them with much affection. Here also grew camphire, with spikenard, and saffron, calamus, and cinnamon, with all its trees of frankincense, myrrh, and aloes, with all chief spices. With these the Pilgrims' chambers were perfumed, while they staid here; and with these were their bodies anointed, to prepare them to go over the river when the time appointed was come.
Now, while they lay here, and waited for the good hour, there was a noise in the town, that there was a post come from the Celestial City, with matter of great importance to one Christiana, the wife of Christian the Pilgrim. So inquiry was made for her, and the house was found out where she was; so the post presented her with a letter; the contents whereof were, 'Hail, good woman! I bring thee tidings that the Master calleth for thee, and expecteth that thou shouldest stand in His presence, in clothes of immortality, within these ten days.'
When he had read this letter to her, he gave her therewith a sure token that he was a true messenger, and was come to bid her make haste to be gone. The token was, an arrow with a point sharpened with love, let easily into her heart, which by degrees wrought so effectually with her, that at the time appointed she must be gone.[315]
When Christiana saw that her time was come, and that she was the first of this company that was to go over, she called for Mr. Great-heart her guide, and told him how matters were. So he told her he was heartily glad of the news, and could have been glad had the post come for him. Then she bid that he should give advice how all things should be prepared for her journey. So he told her, saying, thus and thus it must be; and we that survive will accompany you to the river side.
Then she called for her children, and gave them her blessing, and told them, that she yet read with comfort the mark that was set in their foreheads, and was glad to see them with her there, and that they had kept their garments so white. Lastly, she bequeathed to the poor that little she had, and commanded her sons and her daughters to be ready against the messenger should come for them. When she had spoken these words to her guide and to her children, she called for Mr. Valiant-for-truth, and said unto him, Sir, you have in all places showed yourself truehearted; 'be faithful unto death,' and my King will give you 'a crown of life.' I would also entreat you to have an eye to my children; and if at any time you see them faint, speak comfortably to them. For my daughters, my sons' wives, they have been faithful, and a fulfilling of the promise upon them will be their end. But she gave Mr. Stand-fast a ring. Then she called for old Mr. Honest, and said of him, 'Behold an Israelite indeed, in whom is no guile.' Then said he, I wish you a fair day, when you set out for Mount Zion, and shall be glad to see that you go over the river dry-shod. But she answered, Come wet, come dry, I long to be gone; for, however the weather is in my journey, I shall have time enough when I come there to sit down and rest me, and dry me.
Then came in that good man Mr. Ready-to-halt, to see her. So she said to him, Thy travel hither has been with difficulty; but that will make thy rest the sweeter. But watch and be ready; for at an hour when you think not, the messenger may come. After him came in Mr. Despondency, and his daughter Much-afraid, to whom she said, You ought with thankfulness, forever to remember your deliverance from the hands of Giant Despair, and out of Doubting Castle. The effect of that mercy is, that you are brought with safety hither. Be ye watchful, and cast away fear; 'be sober and hope to the end.'
Then she said to Mr. Feeble-mind, Thou wast delivered from the mouth of Giant Slay-good, that thou mightest live in the light of the living forever, and see thy King with comfort; only I advise thee to repent thee of thine aptness to fear and doubt of His goodness, before He sends for thee; lest thou shouldest, when He comes, be forced to stand before Him, for that fault, with blushing. Now the day drew on, that Christiana must be gone. So the road was full of people to see her take her journey. But, behold, all the banks beyond the river were full of horses and chariots, which were come down from above to accompany her to the city gate. So she came forth, and entered the river, with a beckon of farewell to those that followed her to the river side. The last words that she was heard to say here, were, I come, Lord, to be with Thee, and bless Thee.[316]
So her children and friends returned to their place, for that those that waited for Christiana had carried her out of their sight. So she went and called, and entered in at the gate with all the ceremonies of joy that her husband Christian had done before her.
At her departure her children wept. But Mr. Great-heart and Mr. Valiant played upon the well-tuned cymbal and harp for joy. So all departed to their respective places.[317]
In process of time there came a post to the town again, and his business was with Mr. Ready-to-halt. So he inquired him out, and said to him, I am come to thee in the name of Him whom thou hast loved and followed, though upon crutches; and my message is to tell thee, that He expects thee at His table to sup with Him, in His kingdom, the next day after Easter; wherefore prepare thyself for this journey.[318]
Then he also gave him a token that he was a true messenger, saying, I have broken thy golden bowl, and loosed thy silver cord (Eccl. 12:6).
After this, Mr. Ready-to-halt called for his fellow-pilgrims, and told them, saying, I am sent for, and God shall surely visit you also. So he desired Mr. Valiant to make his will; and because he had nothing to bequeath to them that should survive him, but his crutches, and his good wishes, therefore thus he said, These crutches I bequeath to my son that shall tread in my steps, with a hundred warm wishes that he may prove better than I have done. Then he thanked Mr. Great-heart for his conduct and kindness, and so addressed himself to his journey. When he came at the brink of the river, he said, Now I shall have no more need of these crutches, since yonder are chariots and horses for me to ride on. The last words he was heard to say was, Welcome life![319] So he went his way.
After this, Mr. Feeble-mind had tidings brought him, that the post sounded his horn at his chamber door. Then he came in, and told him, saying, I am come to tell thee, that thy Master hath need of thee; and that, in very little time, thou must behold His face in brightness. And take this as a token of the truth of my message, 'Those that look out of the windows shall be darkened'[320] (Eccl. 12:3).
Then Mr. Feeble-mind called for his friends, and told them what errand had been brought unto him, and what token he had received of the truth of the message. Then he said, Since I have nothing to bequeath to any, to what purpose should I make a will As for my feeble mind, that I will leave behind me, for that I have no need of that in the place whither I go. Nor is it worth bestowing upon the poorest pilgrim; wherefore, when I am gone, I desire that you, Mr. Valiant, would bury it in a dunghill. This done, and the day being come in which he was to depart, he entered the river as the rest. His last words were, Hold out, faith and patience. So he went over to the other side.
When days had many of them passed away, Mr. Despondency was sent for; for a post was come, and brought this message to him: Trembling man, these are to summon thee to be ready with thy King by the next Lord's Day, to shout for joy for thy deliverance from all thy doubtings.
And, said the messenger, that my message is true, take this for a proof; so he gave him the grasshopper to be a burden unto him (Eccl. 12:5). Now, Mr. Despondency's daughter, whose name was Much-afraid, said, when she heard what was done, that she would go with her, father. Then Mr. Despondency said to his friends, Myself and my daughter, you know what we have been, and how troublesomely we have behaved ourselves in every company. My will and my daughter's is, that our desponds and slavish fears be by no man ever received, from the day of our departure, forever; for I know that after my death they will offer themselves to others.[321] For, to be plain with you, they are ghosts the which we entertained when we first began to be pilgrims, and could never shake them off after; and they will walk about and seek entertainment of the pilgrims; but, for our sakes, shut ye the doors upon them.[322]
When the time was come for them to depart, they went to the brink of the river. The last words of Mr. Despondency were, Farewell night, welcome day. His daughter went through the river singing, but none could understand what she said.[323]
Then it came to pass, a while after, that there was a post in the town that inquired for Mr. Honest. So he came to his house where he was, and delivered to his hand these lines: Thou art commanded to be ready against this day sevennight, to present thyself before thy Lord, at His Father's house. And for a token that my message is true, 'All thy daughters of music shall he brought low' (Eccl. 12:4). Then Mr. Honest called for his friends, and said unto them, I die, but shall make no will. As for my honesty, it shall go with me; let him that comes after be told of this. When the day that he was to be gone was come, he addressed himself to go over the river. Now the river at that time overflowed the banks in some places; but Mr. Honest in his lifetime had spoken to one Good-conscience to meet him there, the which he also did, and lent him his hand, and so helped him over. The last words of Mr. Honest were, Grace reigns. So he left the world.
After this, it was noised abroad, that Mr. Valiant-for-truth was taken with a summons, by the same post as the other; and had this for a token that the summons was true, 'That his pitcher was broken at the fountain' (Eccl. 12:6). When he understood it, he called for his friends, and told them of it. Then, said he, I am going to my Father's; and though with great difficulty I am got hither, yet now I do not repent me of all the trouble I have been at to arrive where I am. My sword I give to him that shall succeed me in my pilgrimage, and my courage and skill to him that can get it. My marks and scars I carry with me, to be a witness for me, that I have fought His battles, who now will be my Rewarder. When the day that he must go hence was come, many accompanied him to the river-side, into which as he went, he said, 'Death, where is thy sting?' And as he went down deeper, he said, 'Grave, where is thy victory?' So he passed over, and all the trumpets sounded for him on the other side.[324]
Then there came forth a summons for Mr. Stand-fast—this Mr. Stand-fast was he that the rest of the Pilgrims found upon his knees in the Enchanted Ground—for the post brought it him open in his hands. The contents whereof were, that he must prepare for a change of life, for his Master was not willing that he should be so far from Him any longer. At this Mr. Stand-fast was put into a muse. Nay, said the messenger, you need not doubt of the truth of my message, for here is a token of the truth thereof: 'Thy wheel is broken at the cistern' (Eccl. 12:6). Then he called unto him Mr. Great-heart, who was their guide, and said unto him, Sir, although it was not my hap to be much in your good company in the days of my pilgrimage; yet, since the time I knew you, you have been profitable to me. When I came from home, I left behind me a wife and five small children; let me entreat you, at your return (for I know that you will go, and return to your Master's house, in hopes that you may yet be a conductor to more of the holy pilgrims), that you send to my family, and let them be acquainted with all that hath, or shall happen unto me. Tell them, moreover, of my happy arrival to this place, and of the present [and] late blessed condition that I am in. Tell them also of Christian, and Christiana his wife, and how she and her children came after her husband. Tell them also of what a happy end she made, and whither she is gone. I have a little or nothing to send to my family, except it be prayers and tears for them; of which it will suffice if thou acquaint them, if peradventure they may prevail.
When Mr. Stand-fast had thus set things in order, and the time being come for him to haste him away, he also went down to the river. Now there was a great calm at that time in the river; wherefore Mr. Stand-fast, when he was about half-way in, stood a while and talked to his companions that had waited upon him thither; and he said, This river has been a terror to many; yea, the thoughts of it also have often frightened me. Now, methinks, I stand easy, my foot is fixed upon that upon which the feet of the priests that bare the ark of the covenant stood, while Israel went over this Jordan (Josh. 3:17). The waters, indeed, are to the palate bitter, and to the stomach cold; yet the thoughts of what I am going to, and of the conduct that waits for me on the other side, doth lie as a glowing coal at my heart.
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.
[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).
[44] All the varieties in the experience of those who are walking in the same path can never he enumerated; some of their sores are not only unreasonable but unaccountable, through the weakness of the human mind, the abiding effects of peculiar impressions, the remains of unbelief, and the artifices of Satan—(Scott).
[45] No sooner does a poor sinner open his lips in prayer to Jesus, but the devil will bark at him, and by all means try to terrify and discourage him. Do you find this? What is our remedy? 'Resist the devil, and he will flee from you. Draw nigh to God, and He will draw nigh to you' (James 4:7, 8)—(Mason). When the fear of God possesses the heart, such disturbances cannot long prevent earnest cries for mercy, but will eventually render them more fervent and importunate than ever—(Scott).
[46] Think much of them that have gone before; how safe they are in the bosom of Jesus. Would they be here again for a thousand worlds? Sometimes when my base heart hath been inclining to this world, and to loiter in my journey towards Heaven, the very consideration of the glorious saints and angels—what they enjoy, what low thoughts they have of the things of this world, how they would befool me if they did but know that my heart was drawing back—this hath made me rush forward, and disdain those beggarly things; and say to my soul, Come, soul, let us not be weary; let us see what Heaven is; let us venture all for it. Reader, what sayest thou to this? Art thou resolved to follow me? Nay, resolve to get before me if thou canst—(Heavenly Footman).
[47] Being made to understand what great sinners the Lord hath had mercy upon, and how large His promises were still to sinners, this made me, through the assistance of the Holy Spirit, to cleave to Him, to hang upon Him, and yet to cry, though as yet there were no answer. The Lord help all His poor, tempted, afflicted people to do the like—(Bunyan).
[48] Mercy's case is not singular. Many have set out just as she did, and have been discouraged by the same reason as she was. She, as many have been, was encouraged to set out in the ways of the Lord by her neighbour and friend. Hence she, as many others also have thought, there was no cause to conclude that she was effectually called by the Lord, but it was only the effect of moral persuasion, and therefore doubted and fainted, lest she should not meet with acceptance. But her very doubts, fears, and distress, proved the earnestness of her heart, and the desire of her soul, after the Saviour; and also that His attracting love and gracious power had a hand in the work. Well therefore might Bunyan call upon his readers to mark her gracious reception by Christ. Mark this, ye poor, doubting, fearing, trembling souls, who are halting every step, and fearing you have not set out aright, hear what Christ's angel said, and be not discouraged: 'Fear not ye, for I know that ye seek Jesus!'—(Matt. 28:5)—(Mason).
[49] The prisoners taken in the Holy War were affected like Mercy. 'Why did you not cry to Me before, said the Prince, yet I will answer you so as will be for My glory. At this Mr. Wet-eyes gave a great sigh, and death seemed to sit on their eye-brows; they covered their faces, and threw themselves down before Him. Then the Prince bid them stand upon their feet, and said, I have power to forgive, and I do forgive. Moreover, He stripped the prisoners of their mourning-weeds, and gave them beauty for ashes.'—(ED).
[50] Pardon by word seems to denote the general discovery of free salvation by Jesus Christ to all that believe, which is sealed by transient comforts and lively affections. Pardon by deed may relate to the manner in which the blessing was purchased by the Saviour; and when this is clearly understood, the believer attains to stable peace and hope—(Scott).
[51] The devil often barks most at us, and brings his heaviest accusations against us, when mercy, peace, comfort, and salvation are nearest to us.
'Press on, nor fear to win the day, Though earth and hell obstruct the way'—(Mason).
[52] Many hellish darts are tipped by Apollyon's malignant ingenuity with sentences of Scripture, made to flame just like the fiery darts of the wicked one; so that the Scriptures appear to stand against the trembling Christian—(ED).
[53] Here is genuine humility; no replying against God—no calling in question His sovereign right to receive or to reject. No; all that this poor humble heart thought was, now is fulfilled what is written, 'One shall be taken and the other left.' If so, what had she to say? No impeachment of the Lord's dealings, but only, I am undone. But yet, on seeing what was written over the gate, 'Knock, and it shall be opened,' from that, and not from any sight of worthiness in herself, but lost as she felt herself, she was encouraged to knock again, or to cry and pray more vehemently than ever. Here is a blessed example of deep humility, and of holy boldness, excited by the Divine Word. Go thou, ruined sinner, and do likewise—(Mason).
[54] The express words of such invitations, exhortations, and promises, WRITTEN in the Bible, are more efficacious to encourage those who are ready to give up their hopes, than all the consolatory topics that can possibly he substituted in their place—(Scott).
[55] When a mariner enters upon a voyage, or a soldier on a campaign, they know not what hardships they may encounter, nor whether their lives may be sacrificed without attaining their object; but whatever hardships the Christian has to encounter, he will come off more than conqueror—he will reach the desired haven in safety—through Him that loved us. Fear not—'Though death and hell obstruct the way, The meanest saint shall win the day.'—(ED).
[56] Strive to enter in; a whole Heaven and eternal life is wrapped up in this little word IN. Strive; this calls for the mind and heart. Many professors make their striving to stand rather in an outcry of words, than in a hearty labour against the lusts and love of the world, and their own corruptions. But this kind of striving is but a beating the air, and will come to nothing at last—(Bunyan's Strait Gate, vol. 1, p. 869).
[57] Thus the dog of hell may be of service, not only in keeping the sheep close together, but in making them keep close to their Shepherd—(J. B.).
[58] 'Plash' was, in later editions, altered to 'Pluck.' To plash, is to cut hedges or trees. The boys did plash, or had a cut at the trees, to knock the fruit off—(ED).
[59] What is this garden but the world? What is the fruit they here found? 'The lust of the flesh, the lust of the eye, and the pride of life' (1 John 2:16). Of this the boys ate. The mother chides them for taking that which did not belong to them, but she did not know that it grew in the devil's garden. Mark the consequence of their eating this fruit hereafter—(Mason). The terrifying suggestions of Satan [the dog's barking] give believers much present uneasiness, yet they often do them great good, and seldom eventually hurt them; but the allurements of those worldly objects which he throws in their way are far more dangerous and pernicious. Many of these are very attractive to young persons; but all parents who love the souls of their children should employ all their influence and authority to restrain them from those vain pleasures which 'war against the soul,' and are most dangerous when least suspected. This fruit may be found in the pilgrim's path, but it grows in Beelzebub's garden, and should be shunned as poison. Many diversions and pursuits, both in high and low life, are of this nature, though often pleaded for as innocent, by some persons who ought to know better—(Scott).
[60] What are these ill-favoured ones? Such as you will be sure to meet with in your pilgrimage; some vile lusts, or cursed corruptions, which are suited to your carnal nature. These will attack you, and strive to prevail against you. Mind how these pilgrims acted, and follow their example. If one was to fix names to these ill-favoured ones, they might he called Unbelief and Licentiousness, which aim to rob Christ's virgins of their chastity to Him—(Mason).
[61] Here we see that the most violent temptation to the greatest evil is not sin, if resisted and not complied with. Our Lord Himself was tempted in all things like as we are, yet without sin. Therefore, ye followers of Him, do not be dejected and cut down, though you should be exercised with temptations to the blackest crimes, and the most heinous sins. You cannot be assaulted with worse than your Lord was. He was tempted, but He resisted Satan, and overcame all, in our nature. Cry to Him; He is the Reliever who will come in the hour of distress—(Mason).
[62] 'Ye have not, because ye ask not.' (James 4:2).
[63] It is well to be taken with present blessings, to be joyful in them, and thankful for them; but it is wrong to forget our dangers, and grow secure—(Mason).
[64] When the soul is happy in the love of God, it is ready to conclude that dangers are past, that doubts and fears are entirely removed; but as long as we are in this world, we shall find the expediency of our Lord's exhortation—'Watch and pray.'—(J. B.). [65] Here is a display of a truly Christian spirit, in that open and ingenuous confession of her fault, taking all the blame upon herself, and excusing Mercy. This is not natural to us, but the grace of Christ humbles the heart, and silences the tongue to self-justifying pleas. O for more of this precious grace!—(Mason).
[66] Mark those phrases—'the riches of His grace,' and 'His mere good pleasure.' You cannot entertain too exalted ideas of these, nor speak too highly of them. Pilgrims should be known by their language as well as their walk. Those who talk highly of their own perfection, speak little, if at all, of the riches of God's grace, and the good pleasure of His will. Beware of the infection of pride and self-righteous leaven—(Mason).
[67] The Holy Spirit, the Interpreter, who was promised by the Lord Jesus to be sent in His name, guides believers into all truth. 'And they shall be all taught of God' (John 6:45). Humble confession, and serious consecration of heart, are sacrifices acceptable, well-pleasing to God; and such simple-hearted pilgrims are received by the church with a hearty welcome. 'The Spirit and the bride say, Come; and let him that heareth say, Come' (Rev. 22:17)—(ED).
[68] Here is joy indeed, which strangers to the love of Christ intermeddle not with. Surely, this is the joy of Heaven; and if thou hast this joy, thou hast the love that reigns in Heaven. Glory to Jesus, I think I can truly say, I have this blessed evidence in my heart, that I know somewhat of this joy arising from seeing poor lost sinners converted to Jesus, so as to love Him and follow Him. O for a spread and increase of this spirit among Christians of all denominations!—(Mason).
[69]The emblematical instruction at the Interpreter's house, in the former part, was so important and comprehensive, that we are astonished at the striking additions here adduced. The first emblem is very plain; and so apposite, that it is wonderful any person should read it without lifting up a prayer to the Lord, and saying, 'O deliver me from this muck-rake!'—(Scott, altered by ED). Awful thought! Straws, and sticks, and dust, Preferred to Christ and salvation! 'If angels weep, it is at such a sight!'—(Burder).
[70] Our Lord said, 'Where your treasure is, there will your heart be also.' To be carnally-minded is death, but to be spiritually-minded is life and peace. If our treasure is in Heaven, we need not envy those griping muck-worms who are cursed in their basket and in their store—(J. B.).
[71]—The vulture of insatiate minds Still wants, and wanting seeks, and seeking finds New fuel to increase her rav'nous fire. The grave is sooner cloy'd than men's desire. —(Quarles' Emblems).
[72] A full purse and a lean soul, is a sign of a great curse. O it is a sad grant, when the desire is only to make the belly big, the estate big, the name big; when even by this bigness the soul pines, is made to dwindle, to grow lean, and to look like an anatomy! Like a man in a dropsy, they desire this world, as he doth drink, till they desire themselves quite down to hell—(Bunyan's Desire of the Righteous, vol. 1, p. 767).
[73] Reader, didst thou never shed a tear for thy base and disingenuous conduct towards thy Lord, in preferring the sticks and straws of this world to the unsearchable riches of Christ, and the salvation of thy immortal soul? O this is natural to us all! and though made wise unto salvation, yet this folly cleaves to our old nature still. Let the thought humble us, and make us weep before the Lord—(Mason).
[74] They knew the venom of sin which was in their fallen nature. This made them cover their faces with shame, and sink into deep humility of heart. Every true interpreter of God's Word—yea, the blessed Interpreter of God's heart, Jesus—will look pleasantly upon such who confess the truth; while He beholds the proud, self-righteous sinner afar off—(Mason).
[75] Faith apprehends, and then the soul dwells in the best room indeed, even in the very heart of God in Christ. The Lord increase our faith in this precious truth, that we may the more love and glorify the God of grace and truth! O let not our venom of sin deject us, while there is the blood of Christ to cleanse us! O for a stronger love to Christ, and greater hatred of sin! Both spring from believing—(Mason). The emblem of the spider is illustrated in Bunyan's invaluable treatise on the Resurrection and Eternal Judgment—'The spider will be a witness against man, for she layeth hold with her hands, and is in kings' palaces. It is man only that will not lay hold on the kingdom of Heaven, as the spider doth bid him (Prov. 30:28).'—(Vol. 2, p. 111)—(ED).
—Call me not ugly thing; God' wisdom hath unto the pismire given, And spiders may teach men the way to Heaven. (Bunyan's Emblems).
[76] It is very humbling to human pride to be compared to chickens, as dependants on the fostering care of the hen, or as children relying upon a parent. In Bunyan's Last Sermon, are some striking allusions to the Christian's dependence upon his heavenly Father—'It is natural for a child, if he wants shoes, to tell his father; if he wants bread, they go and tell him. So should the children of God do for spiritual bread—strength of grace—to resist Satan. When the devil tempts you, run home and tell your heavenly Father—pour out your complaints to God; this is natural to children. If any wrong them, they tell their father; so do those that are born of God, when they meet with temptations, they go and tell God of them—(Vol. 2, p. 757)—(ED).
[77] Common call, the invitations; brooding voice, the promises; outcry, the warnings of the Gospel—(Ivimey).
[78] Observations and experience justify this excellent simile. God's common call is to all His creatures who live within the sound of His Gospel. His special call is when He bestows the grace, peace, and pardon of the Gospel of Christ upon His people. The brooding note is when He gathers them under His wings, warms their hearts with the comforts of His love, nourishes their souls with close fellowship with Himself, and refreshes their spirits with the overflowings of joy in the Holy Ghost. 'In the shadow of Thy wings will I rejoice,' says David (Psa. 63:7). 'I sat down under His shadow with great delight, and His fruit was sweet to my taste' (Song. 2:3). O for more of these precious brooding notes, to be gathered under the wing of Immanuel! But be our frames and experiences what they may, still we are ever in danger; for our enemies surround us on every side, and our worst are within us. Therefore our Lord has an outcry; He gives the alarm, calls us, and warns us of danger. Why? That we should flee. O pilgrims, when dangers are near, run unto Him! For 'the name of the Lord is a strong tower; the righteous runneth into it, and is safe' (Prov. 18:10)—(Mason).
[79] The church is a garden enclosed, Christ is the Gardener, His people are called God's husbandry. The difference in the plants and flowers shows the different effects of grace upon the heart—(J. B.). When Christians stand everyone in his place, and do their own work, then they are like the flowers in the garden, that stand and grow where the Gardener hath planted them; and then they shall both honour the garden in which they are planted, and the Gardener that hath so disposed of them. From the hyssop in the wall, to the cedar in Lebanon, their fruit is their glory. Christians are like the several flowers in a garden, that have upon each of them the dew of Heaven; which, being shaken with the wind, they let fall their dew at each others' roots, whereby they are jointly nourished, and become nourishers of one another. For Christians to commune savourly of God's matters one with another, it is as if they opened to each others' nostrils boxes of perfume. Saith Paul to the church at Rome, 'I long to see you, that I may impart unto you some spiritual gift, to the end ye may he established; that is, that I may be comforted together with you, by the mutual faith both of you and me' (Rom. 1:11, 12)—(Bunyan's Christian Behaviour, vol. 2, pp. 550, 570). I have observed, that as there are herbs and flowers in our gardens, so there are their counterfeits in the field; only they are distinguished from the other by the name of wild ones. There is faith and wild faith; and wild faith is presumption. I call it wild faith, because God never placed it in His garden—His church; it is only to be found in the field—the world—(Bunyan's Good News, vol. 1, p. 93). We ought not to be contented with a situation among the noxious weeds of the desert; but if we be planted among the ornamental and fragrant flowers of the Lord's garden, we are honoured indeed. We should watch against envy and ambition, contempt of our brethren and contention. We ought to be satisfied in our places, doing 'nothing through strife or vain glory, or with murmurings and disputings'; but endeavour, in the meekness of wisdom, to diffuse a heavenly fragrance around us, and to adorn the doctrine of God our Saviour in all things—(Scott).
[80] The husbandman is not repaid by the straw or chaff. So the sufferings of Christ, the preaching, promises, and ordinances of the Gospel, were not intended to bring men to profess certain doctrines, or observe certain forms; but to render men fruitful in good works, by the influences of the Spirit of Christ. All profession will terminate in everlasting misery, which is not productive of this good fruit. 'True religion and undefiled' consists not in forms, creeds, and ceremonies, but is 'to visit and comfort the widows and the fatherless'—(Scott).
[81] This is a necessary caution. Paul says, 'Thou art inexcusable, O man, whosoever thou art that judgest; for wherein thou judgest another, thou condemnest thyself, for thou that judgest doest the same things.' James has laid down an excellent rule of conduct—O that it were more attended to!—'So speak ye, and so do, as they that shall he judged by the law of liberty.' How inconsistent for a pardoned malefactor to insult even those who are under condemnation! If any man seemeth to be religious, and bridleth not his tongue from commending himself and condemning others, this man's religion is vain. He that judgeth his brother speaketh evil of the law, and judgeth the law—(J. B.).
[82] A very striking emblem this, and most pertinently applied; and if your soul is sincere, it will cause a holy fear, create a godly jealousy, put you upon self-examining, and make you sigh out in some such words as David, 'Search me, O God, and know my heart; try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting' (Psa. 139:23, 24). O what will it avail in a dying hour, or in the judgment day, that we have worn the mark of profession, and seemed to man, what we were not in heart and reality of life before God! From all self-deceiving, good Lord, deliver us! for we are naturally prone to it—(Mason).
[83] This observation is grounded on the good old distinction, that the merit of Christ's obedience unto death is sufficient all who by faith apply for an interest in it. Nothing but pride, the carnal mind, and enmity to God and religion, influence men to neglect so great salvation; and when the regenerating power of the Holy Spirit accompanies the Word, sinners are made willing to accept the proffered mercy, and encouraged by the invitations which before they sinfully slighted—(Scott).
[84] That is my very character, says many a doubting, broken hearted sinner. Well, thank God, says many a self-confident, whole-hearted Pharisee, it is far from being mine. We can only say this, he that knows most of his own superlatively deceitful and desperately wicked heart, suspects himself most, and exercises most godly jealousy over himself; while persons, who see least of themselves, are most self-confident and daring. Even Judas could as boldly ask, 'Master, is it I' who shall betray Thee? as any of the rest of His disciples—(Mason).
[85] Mr. Ivimey supposes this to be intended by Mr. Bunyan to show his approbation of the practice of singing in public worship. It was then a custom which had been recently introduced, and was a subject of strong controversy. Soon after Bunyan's death, Benjamin Keach vindicated the practice, by proving that singing is an ordinance of Jesus Christ, in answer to Marlowe's Discourse against Singing. It must not be forgotten, that our pilgrim forefathers generally met in secret, and that singing would have exposed them to imminent peril of their lives. Now we have no such fear; we can unite heart and voice in the language of Dr. Watts—
'Lord, how delightful 'tis to see A whole assembly worship Thee! At once they sing.'
That is, when singing men or women do not prevent the godly from uniting in this delightful part of Divine worship by introducing new tunes, to sing to the praise and glory of themselves. Let such as are guilty of this solemnly ask the question, Was the late Mr. Huntingdon right in estimating their piety at less than twopence per dozen?—(ED).
[86] Ah, Mrs. Timorous, how many professed pilgrims hast thou befooled and turned back! How often does she attack and affright many real pilgrims! I am sure she has often made my poor heart ache with her ghastly looks and terrifying speeches. O may we ever say to her, in our Lord's words, 'Get thee behind me, Satan; thou savourest not the things that be of God, but those that be of men' (Matt. 16:23)—(Mason).
[87] A very simple and artless confession. The Lord works very differently upon His elect; but always to the same end, namely, to make us prize Christ, His salvation and His ways, and to abhor ourselves, the paths of sin, and to cast off all self-righteous hopes. If this is effected in thy heart, reader, it is no matter whether thou canst tell of visions and dreams, or talk high of experiences. Where the soul is rooted and grounded in the knowledge of Christ, and love to His ways, though there may be many fears, yet this is an indubitable proof of a real and sincere pilgrim—(Mason).
[88] They who are acquainted with the manner in which persons are received into Congregational churches, by relating a verbal account of their experience, will recognize in this narrative a resemblance to that practice. Christiana, a grave matron, appears to have felt no difficulty in complying with the requisition; but Mercy, young and inexperienced, blushed and trembled, and for awhile continued silent. Their profession being approved, the readiness of the church to receive them is expressed by the warmest wishes for their spiritual prosperity—(Ivimey).
[89] 'Thou hast given credit to the truth'; what is this but faith—the faith of the operation of God? But some may ask, What! is justifying, saving faith, nothing more than a belief of the truth? If so, the very devils believe; yea, more, they tremble also. True; but mind how Mercy's faith wrought by her works. She fled for refuge to the hope set before her in the Gospel. She fled from sin, from the City of Destruction, to Christ for salvation. Though she had not the joy of faith, yet she followed on to know the Lord, walking in His ways, and hoping for comfort from the Lord in His due time. O! if thou hast a grain of this precious faith in thy heart, bless Jesus for it, and go on thy way rejoicing—(Mason).
[90] Mr. Ivimey considers that this bath in the garden refers to the baptism of the pilgrims by immersion, after having related their experience, as a publicly putting on of Christ. 'And now why tarriest thou? Arise, and be baptized, and wash away thy sins, calling on the name of the Lord' (Acts 22:16). Innocent says that 'her Master would have them do'; and they went out into the garden to the bath, and were much enlivened by it. Bunyan left it to the convert to act for himself as to water-baptism; all that he required, as a prerequisite to church-communion, was the new birth, or the baptism of the Holy Spirit. He calls this the 'bath of sanctification'; no Christian considers water-baptism a source of sanctification; it is only the outward sign. It must be left to the reader's candid judgment to decide whether baptism, upon a profession of faith, is here intended by that that the Master would have them do—(ED).
[91] There is no travelling on pilgrimage without gathering soil. There are no pilgrims but daily need to have recourse to this bath of sanctification—the blood of Jesus, which cleanses from all sin (1 John 1:7). Christ is the fountain opened for sin and for uncleanness (Zech. 13:1). Christ is the soul's only bath. As all baths are for the purification of the body, such is this bath to our soul. But unless a bath be used, this cannot be effected; so, unless we have recourse to Christ, we cannot enjoy the purification of the soul; but the Holy Ghost, the Sanctifier, convinces us of sin, shows us our fresh-contracted spots and defilements, and leads us to the blood of the Lamb. O how does this enliven and strengthen our souls, by filling our conscience with joy and peace in believing!—(Mason).
[92] Baptism and the Lord's Supper I receive and own as signs of the covenant of grace; the former as a sign of our engrafting into Christ, and the latter to show forth His death, as an emblem or type of the benefits purchased thereby to His church and people—(Philip Henry, altered by ED).
[93] This means the sealing of the Spirit, whereby they were sealed unto the day of redemption (Eph. 4:30). O this is blessed sealing! None know the comfort and joy of it but those who have experienced it. It confirms our faith, establishes our hope, and inflames our affections to God the Father for His everlasting love, to God the Son for His everlasting atonement and righteousness, and to God the Spirit for His enlightening mercy, regenerating grace, quickening, sanctifying, testifying, and assuring influences, whereby we know that we are the children of God; for 'the Spirit itself beareth witness with our spirits, that we are the children of God' (Rom. 8:16). All the comfort of our souls lies in keeping this seal clear in our view. Therefore grieve not the Holy Spirit—(Mason).
[94] They who have put on this raiment are clothed with humility; they readily perceive the excellence of other believers, but can only discern their own in the glass of God's Word. At the same time, they become very observant of their own defects, and severe in condemning them, but proportionally candid to their brethren; and thus they learn the hard lesson of esteeming others better than themselves—(Scott).
[95] This is always the case when souls are clothed in the robe of Christ's righteousness. They are little, low, and mean in their own eyes, and they esteem each other better than themselves; whereas they who at all look to, or depend upon, their own righteousness for their clothing and justification before God, always look down with an air of supercilious contempt upon others who they think are not so righteous as themselves. Lord, hide self-righteous pride from my heart, and sink me into the depth of humility, that I may ever glory in Thee, in whom I am perfectly righteous!—(Mason). See also Romans 6:1-5, and Galatians 3:27—(Ivimey).
[96] The conductor, named Great-heart, is a Gospel minister under the direction of the Holy Spirit; courageous, armed with the sword of the Spirit, enjoying the hope of salvation, and defended by the shield of faith—(Barder).
[97] This is the comfort, joy, and glorying of a pilgrim's heart. Hath Jesus performed righteousness to cover us, and spilled blood to wash us? Have we the faith of this? O how ought we to love Him, rejoice in Him, and study to glorify Him in every step of our pilgrimage!—(Mason).
[98] Here Bunyan gives a very clear and distinct account of that righteousness of Christ, as Mediator, which He wrought out by His perfect obedience to the law of God for all His seed. And by this righteousness, and no other, are they fully justified from all condemnation in the sight of God. Reader, study this point deeply, so as to be established in it. It is the essence of the Gospel, enters into the life and joy of faith, brings relief to the conscience, and influence to the love of the Lord our Righteousness; and so brings forth the fruits of righteousness which are by Him to the praise and glory of God, and administers Divine consolation in the hour of death—(Mason).
[99] Is there righteousness in Christ? That is mine, the believer may say. Did He bleed for sins? It was for mine. Hath He overcome the law, the devil, and hell? The victory is mine. And I do count this a most glorious life?—Sometimes (I bless the Lord) my soul hath this life not only imputed to me, but the glory of it upon my spirit. Upon a time, when I was under many condemnings of heart, and fearing I should miss glory, methought I felt such a secret motion as this—Thy righteousness is in Heaven. The splendour and shining of the Spirit of grace upon my soul, gave me to see clearly that my righteousness, by which I should be justified, was the Son of God Himself representing me before the mercy-seat in His own Person; so that I saw clearly, that day and night, wherever I was, and whatever I was doing, there was my righteousness, just before the eyes of the Divine glory, and continually at the right hand of God. At another time, whilst musing, being afraid to die, these words came upon my soul, 'Being justified freely by His grace, through the redemption which is in Christ.' This stayed my heart. And thus is the sinner made alive from the dead, by being justified through the righteousness of Christ, which is unto all and upon all them that believe—(Bunyan's Law and Grace).
[100] Sometimes I have been so loaden with my sins, that I could not tell where to rest, nor what to do; yea, at such times, I thought it would have taken away my senses; yet, at that time, God through grace hath all on a sudden so effectually applied the blood that was spilt at Mount Calvary out of the side of Jesus, unto my poor, wounded, guilty conscience, that presently I have found such a sweet, solid, sober, heart-comforting peace, that I have been in a strait to think that I should love and honour Him no more. Sometimes my sins have appeared as big as all the sins of all the men in the nation—(reader, these things be not fancies, for I have smarted for this experience); but yet the least stream of the heart-blood Jesus hath vanished all away, and I have been delivered up into sweet and heavenly peace and joy in the Holy Ghost—(Bunyan's Law and Grace, vol. 1, p. 549).
[101] While the soul lives upon the sweet impressions which are made by the application of the promises, it may be said to live upon frames and feelings; for as its comforts abate, so will its confidence. The heart can never be established in grace, till the understanding is enlightened to discern what it is to have pardon by the deed done—(J. B.).
[102] O brave Christiana! See what it is to have one's heart inflamed with a sense of the love of Christ. Christiana thinks everyone would naturally be affected as she was, if they were present; but she forgets that which she sees and feels is of special, peculiar, distinguishing grace—(Mason). Shall I have my sins and lose my soul? Would not Heaven be better to me than my sins?—the company of God, Christ, saints, and angels, than the company of Cain, Judas, Balaam, with the devils, in the furnace of fire? Canst thou now that readest, or hearest these lines, turn thy back, and go on in thy sins?—(Bunyan's Law and Grace, vol. 1, p. 575). Reader, thus would Christiana plead with ungodly relatives and friends; and if thou art in such a case, wilt thou not listen to such a plea?—(ED).
[103] Mind how tenderly Great-heart deals with warm-hearted Christiana. He does not attempt to throw cold water upon the fire of her affections, but gently insinuates, 1. The peculiar frame of the mind she speaks from; 2. Suggests that she must not always expect to be in such raptures; and, 3. Reminds her that her indulgences were of a peculiar nature, not common to all, but bestowed upon the faithful in Christ only; and that, therefore, amidst all her joyful feelings, she should know to whom she was indebted for them, and give all the glory to the God of all grace—(Mason).
[104] Simple, contented in gross ignorance; Sloth, an indolence which smothers all conviction; Presumption, carnal security, which hardens against reproof—(Andronicus). These are the great opposers of vital religion. The end of these things is death—(Barder).
[105] It was a custom, to a late period, to hang up murderers in irons, until the body dropped to pieces; that such terrible examples might deter others from the like crimes; hence, under the old wood-cut illustrating this passage, is written—
'Behold here how the slothful are a sign, Hung up, because holy ways they did decline.' —(ED).
[106] God, as it were, gibbets some professors, and causes their names and characters to be publicly exhibited, as a terror to others, and as a warning to His own people—(Mason). The dreadful falls and awful deaths of some professors are to put others upon their guard against superficial, slothful, and presumptuous hopes. The real occasion of turning aside lies in the concealed lusts of the heart—(Scott).
[107] Let us consider the characters of these three professors: 1. Here is a Simple, a foolish credulous professor, ever learning, but never coming to the knowledge of the truth, so as to believe it, love it, and be established on it; hence liable to be carried away by every wind of doctrine. 2. Sloth, a quiet, easy professor, who never disturbs anyone by his diligence in the Word of God, nor his zeal for the truths and glory of God. 3. Presumption, one who expects salvation in the end, without the means prescribed by God for attaining it. O beware of these three sorts of professors, for they turn many aside!—(Mason).
[108] What is meant by the Hill Difficulty? Christiana has set out from Destruction, been received and encouraged at the wicket-gate, and directed on her journey. The path is comparatively easy, until she is about to put on a public profession, by joining a church. This is situated upon the summit of this hill of difficult ascent. Is it intended to represent that prayerful, watchful, personal investigation into Divine truth, which ought to precede church-fellowship? Nothing is more difficult to flesh and blood than to be compelled, upon pain of endless ruin, to think for ourselves on matters of religion. The formalist and hypocrite follow the persuasions of man, and take an easier path, and are lost. The fear of man causes some to abandon the ascent. Dr. Cheever has, in his Hill Difficulty, very happily described the energy that is needful to enable the pilgrim to make the ascent. He forcibly proves the utter impossibility of making the ascent by ceremonial observances, or while encumbered with worldly cares or pride in trinkets of gold and costly array. He reminds us of the solemn advice of Peter, 'be ye built up a spiritual house, a holy priesthood to offer up spiritual sacrifice acceptable to God by Jesus Christ.' Every weight must be set aside, and salvation must be worked out with fear and trembling—(ED).
[109] The river of life is pure and clear as crystal. Is the doctrine offered to thee so? Or is it muddy, and mixed with the doctrines of men? Look, man, and see, if the foot of the worshippers of Baal be not there, and the water fouled thereby. What water is fouled is not the water of life, or at least not in its clearness. Wherefore, if thou findest it not right, go up higher towards the spring-head, for nearer the spring the more pure and clear is the water—(Bunyan's Water of Life).
[110] This represents to us that some preachers, as the Prophet says, foul the water with their feet (Ezek. 24:18); that is, though they preach somewhat about Christ, and salvation by Him, yet they so clog, mire, and pollute the stream of free grace, with pre-requisites, terms, and conditions, that the poor thirsty soul cannot drink the water, nor allay his thirst with it; but is forced to let it stand, till these gross dregs sink to the bottom. Yea, we ought to beware of drinking such filthy dregs; for they will certainly swell us up with the company of pride of our free will, human merit, and self-righteousness, which oppose the glory of Jesus, and comfort of our souls—(Mason).
[111] Although the cautious of Holy Writ are plain as posts and chains, and the warnings as a ditch, and the solemn threatenings of the New Testament against pharisaic formalism and hypocrisy are like a hedge, to prevent pilgrims wandering into paths that end in eternal misery, yet there are many who break through all these merciful restraints, and rush upon destruction—(ED).
[112] Examine, which do you like better, self-soothing or soul-searching doctrine? Formalists and hypocrites love the former, and hate the latter. But the sincere and upright are discovered by desiring to have their hearts searched to the quick, and their ways tried to the utmost; and, therefore, with David will cry, 'Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting' (Psa. 129:23, 24)—(Mason).
[113] Heart-work is hard work; it is hard work to be stripped; it is hard work to deny self, take up your cross, and follow Jesus. It is hard work to fight the fight of faith; it is hard work against hope to believe in hope. A formalist and hypocrite will go, in outward things, as far as the real Christian; but touch him on the inward work, and he will start aside—(J. B.).
[114] He who is a stranger to the hard work of self-denial, and how difficult it is to the flesh, knows not what this Hill Difficulty means; for the nearer to the arbour of Jesus' rest, the more difficulties in the way, but the sweeter it is when attained—(Mason).
[115] Regard not in thy pilgrimage how difficult the passage is, but whither it tends; not how delicate the journey is, but where it ends. If it be easy, suspect it; if hard, endure it. He that cannot excuse a bad way, accuseth his own sloth; and he that sticks in a bad passage, can never attain a good journey's end—(Quarles' Enchiridion).
[116] There were stairs in the temple, and but one pair, and these winding. He that went up must turn with the stairs. This is a type of a twofold repentance; that by which we turn from nature to grace, and that by which we turn from the imperfections of a state of grace to glory. But this turning and turning still, displeases some much. They say it makes them giddy; but I say, Nothing like this to make a man steady. A straight stair is like the ladder that leads to the gallows. They are turning stairs that lead to the heavenly mansion. Stay not at their foot; but go up them, and up them, and up them, till you come to Heaven—(Bunyan's Solomon's Temple).
[117] When we are praised, a conscious blush should pervade us, well knowing how much we have to be ashamed of. But some have got such vain confidence in their own righteousness, merits, and perfection, that they have hereby got what the Scriptures call a whore's forehead, and refuse to be ashamed (Jer. 3:3). O cry to the Lord continually against spiritual pride, and for an humble heart, knowing thyself to be a poor sinner!—(Mason).
[118] Eve looking first into those worthy privileges which God had given her, and dilating delightfully of them before the devil, she lost the dread of the command from off her heart, which Satan perceiving, now added to his former forged doubt a plain and flat denial—'Ye shall not surely die.' When people dally with the devil, and sit too near their outward advantages, they fall into temptation—(Bunyan on Genesis, vol. 2, p. 429).
[119] Reader, mind this well, remember it often, and it will do thee good. I am a witness against myself, of how much I have lost by indulging the flesh, and how much I have suffered by forgetfulness. But O what a gracious Lord do we serve! this is no excuse for our folly, but an aggravation of our faults; and ought to sink us lower in shame, and to excite us to greater care, diligence, and watchfulness; else we shall surely smart for our folly, if not in hell, yet in our consciences—(Mason).
[120] This may refer to the awful end of one of Bunyan's early friends, who became a notorious apostate—one John Child, whose sufferings were published with those of Spira. Child was so afraid of persecution, as to give up his profession; and then, overwhelmed by despair, he committed suicide. Or to such an one as the professor, in the Marian days, who recanted to save burning, but who was burnt to death by his house catching fire—(Ivimey).
[121] It is not very easy to determine the precise idea of the author in each of the giants who assault the Pilgrims, and are slain by the conductor and his assistants. Some have supposed that unbelief is here meant, but Grim or Bloody-man seem not to be opposite names for this inward foe; nor can it be conceived, that unbelief should more violently assault those who are under the care of a valiant conductor, than it had done the solitary pilgrims. I apprehend, therefore, that this giant was intended for the emblem of certain active men who busied themselves in framing and executing persecuting statutes, which was done at the time when this was written, more violently than it had been before. Thus the temptation to fear man, which at all times assaults the believer when required to make an open profession of his faith, was exceedingly increased; and as heavy fines and severe penalties, in accession to reproach and contempt, deterred men from joining themselves in communion with dissenting churches, that way was almost unoccupied, and the travelers went through bypaths, according to the author's sentiments on the subject. But the preaching of the Gospel, by which the ministers of Christ wielded the sword of the Spirit, overcame this enemy; for the example and exhortations of such courageous combatants animated even weak believers to overcome their fears, and to act according to their consciences, leaving the event to God. This seems to have been the author's meaning; and perhaps he also intended to encourage his brethren boldly to persevere in resisting such persecuting statutes, confidently expecting that they should prevail for the repeal of them; by which, as by the death of the giant, the pilgrims might be freed from additional terror, in acting consistently with their avowed principles—(Scott).
[122] This reminds us of the words of Mr. Godly-fear to Diabolus, when Captain Credence sent a petition to Immanuel for mercy—'We are resolved to resist thee as long as a captain, a man, a sling, or a stone shall be found in Mansoul to throw at thee. Then said the Lord Mayor to Diabolus, O thou devouring tyrant, be it known to thee, we shall hearken to none of thy words!'—(Bunyan's Holy War). Happy are the Godly-fears and Great-hearts who use such decided language to the enemy of souls—(ED).
[123] Sincere and earnest Christiana, at this time, had a proverbial expression—'It is better that the body should die to this world by the lions without, than that body and soul should die eternally by our lusts within.'—(ED).
[124] O pilgrims, when dangers beset you, and fears arise in you, hear what the Lord speaks to you; and in the belief of his truth, quit yourselves manfully: 'Fight the good fight of faith,' ever remembering that 'you are more than conquerors through Christ who hath loved you!' Faith will exalt the love and power of Christ above the fear of every enemy—(Mason).
[125] O pilgrim, it is sweet to reflect that every lion-like foe is under the control of thy God, and cannot come one link of the chain nearer to thee than thy Lord will permit! Therefore, when fears and terrors beset thee, think of thy Lord's love to thee, His power engages to preserve thee, and His promises to comfort thee. For 'the Lord is nigh unto all them that call upon Him' (Psa. 145:18)—(Mason).
[126] From the deeply interesting narrative of the experience of Mr. Fearing, it is plain that the lions and their backer, Giant Grim or Bloody-man, relates entirely to temporal troubles; most likely to those infamous penal statutes under which Dissenters so severely suffered. The uniting in church-fellowship was not only attended with the ordinary difficulties, but with danger from the lions—church and state; especially when backed by ferocious judges, such as Jefferies and others. Spiritual enemies—sin, death, and hell—were the only terrors under which Mr. Fearing suffered; temporal persecutions—'difficulties, lions, or Vanity Fair—he feared not at all.' The battle probably refers to the flimsy sophistry used in defence of persecution, as opposed to the Word of God, the sword of the Spirit, by which our Puritan heroes destroyed these anti-Christian arguments—(ED). Now that the lions are removed, may we not fear that hypocrites will thrust themselves into our churches? It is easy, cheap, and almost fashionable, to be religious: this should promote solemn investigation—(Andronicus).
[127] How mindful is our Lord of us! How gracious is He to us! What blessed provision doth He make for us! If pilgrims are attacked by Giant Grim, and terrified with the sight of lions, they may be sure that it is only a prelude to some sweet enjoyment of their Lord's love, and that they are near to some asylum, some sanctuary of rest, peace, and comfort. Some bitter generally precedes the sweet, and makes the sweet the sweeter—(Mason).
[128] O it is hard work to part with Great-heart! How many blessings do we lose for want of asking! Great-heart is at the command of our Lord. O for more power to cry incessantly to the Lord for the presence of Great-heart, that we may go on more cheerfully and more joyfully in the ways of the Lord!—(Mason).
[129] Here is a blessed mark of being vessels of the grace of God, when we delight in the sight of, salute, and welcome others in the way to Zion, and mutually have our hearts and affections drawn out to each other in love. O how sweet is the fellowship of pilgrims below! What must it be above? Infinitely above conception—(Mason).
[130] Reader, can you feed upon Christ by faith? Is the Lamb the nourishment of thy soul, and the portion of thy heart? Canst thou say, from blessed experience, 'His flesh is meat indeed, and His blood is drink indeed?' Is it thy delight to think of Him, hear of Him, speak of Him, abide in Him, and live upon Him? O bless Him and praise Him for His distinguishing mercy, this spiritual appetite! It is peculiar to His beloved ones only—(Mason).
[131] Pray mind the above note, 'Christ's bosom is for all pilgrims.' [This is the room in which they all lay, and its name is Peace—ED]. It is there the weary find rest, and the burdened soul ease. O for more reclinings of soul upon the precious bosom of our Lord! We can be truly happy nowhere else—(Mason).
[132] Immanuel also made a feast for them. He feasted them with food that grew not in the fields of Mansoul, nor in the whole kingdom of the Universe. It came from the Father's court. There was music also all the while at the table, and man did eat angels' food. I must not forget to tell you, that the musicians were the masters of the songs sung at the court of Shaddai—(Bunyan's Holy War).
[133] O what precious harmony is this! How joyful to be the subjects of it, and to join in it! The free, sovereign grace of God is the delightful theme, and glory to God in the highest the universal chorus. It is the wonder and joy of sinners on earth, and of angels in Heaven—(Mason).
[134] Our author intimates that God sometimes communicates spiritual knowledge and heavenly joy by 'dreams and visions of the night.' The Holy One 'worketh all things after the counsel of His own will,' and employs what means He pleases to bring into captivity every thought to the obedience of Christ. The effect produced by dreams must be brought to this test. It is a good maxim, that what leads to God, must have come from God—(Ivimey).
[135] If Mercy were sweetly surprised with this dream, we are sure that nothing but the surprise of mercy can overcome the hardened sinner's heart, who, expecting the stroke of justice, instead of the executioner with a death-warrant, finds a messenger of peace, with a pardon free and full, revealing the grace, mercy, and love of God, through the redemption which there is in the love of God—(J. B.).
[136] O how blessed are they who are watching and waiting continually to hear the small, still voice of the Spirit, speaking rest and peace to their souls by the blood of the Lamb! O how condescending is our Lord, thus to visit us, and converse with us in the way to his kingdom!—(Mason). And how blessed is church fellowship when the members are governed by these heavenly principles, watchfulness, humility of mind, prudence, piety, and charity—(ED).
[137] The assurance that the dream should he accomplished, is grounded on the effects produced upon Mercy's heart; there is no danger of delusion, when so scriptural an encouragement is inferred even from a dream—(Scott).
[138] Can we wonder that the pilgrims longed to spend some time with such lovely companions? Reader, how is your inclination? Add to these 'Simplicity, Innocence, and Godly-sincerity; without which three graces thou wilt be a hypocrite, let thy notions, thy knowledge, thy profession, and commendations from others, be what they will.'—(Holy Life, vol. 2, p. 539). Christian, in choosing thy companions, specially cleave to these six virgins, for they not only have very comely and sober countenances, but Christ dwells with them—(ED).
[139] When Christiana was admitted into the church, care was taken to inquire into the religious knowledge of her children. This is an important branch of ministerial and parental duty. The answers given by the children do their mother honour, and prove that she had not laboured in vain. Let every pious parent imitate her example, and hope for her success—(Burder).
[140] This is a very sensible mode of catechising the boys according to their ages and acquirements, with questions, exciting their attention to subjects of the gravest importance. Compare this with the custom of asking a child its name, and requiring it to narrate circumstances which took place in the time of unconscious babyhood; instead of impressing upon it the existence of God and the solemn realities of eternity. The Assembly's, Dr. Watts', and especially Bunyan's catechisms, are admirably adapted to assist a parent in these important and responsible exercises—(ED).
[141] The young pupil is not here taught to answer, 'all the elect,' but practically 'those that accept of His salvation.' This is perfectly consistent with the other, while it instructs and encourages the learner without perplexing him. It is absurd to teach the hardest lessons to the youngest scholars in the school of Christ—(Scott).
[142] Though this is answered with the simplicity of a child; yet it is, and ever will be, the language of every father in Christ. Happy those whose spirits are cast into this humble, evangelical mold! O that this Spirit may accompany us in all our researches, in all our ways, and through all our days!—(Mason). Our inability to discover the meaning of these passages should teach us humility, and submission to the decisions of our infallible Instructor—(Scott).
[143] Here is the foundation of faith, and the triumph of hope, God's faithfulness to His promise, and His power to perform. Having these to look to, what should stagger our faith, or deject our hope? We may, we ought to smile at all carnal objections, and trample upon all corrupt reasonings—(Mason).
[144] This is an important lesson to young females, how they may profitably employ their time, adorn the Gospel, and be useful. It is much better to imitate Dorcas, in making garments for the poor, than to waste time and money in frivolous amusements, or needless decorations; or in more elegant and fashionable accomplishments—(Scott).
[145] The character of Mr. Brisk is portrayed to the life in Bunyan's Emblems—
'Candles that do blink within the socket, And saints whose eyes are always in their pocket, Are much alike: such candles make us fumble; And at such saints, good men and bad do stumble.'
[146] The character of Mercy is lovely throughout the pilgrimage; but in the important choice of a partner for life, she manifests great prudence and shrewdness; she asks the advice of those who knew Mr. Brisk, and whose names proved how capable they were to give it. And she acted upon their knowledge of his character. And when she discovered the utter selfishness of his disposition, she thankfully bid him, Good bye, sweet heart; and parts for life—(ED).
[147] Most blessed resolution! Ah, pilgrims, if ye were more wary, lest, by your choice and conduct, ye brought clogs to your souls, how many troubles would ye escape, and how much more happy would you be in your pilgrimage! It is for want of this wisdom and conduct, that many bring evil upon themselves—(Mason).
[148] How easily are the best of characters traduced, and false constructions put upon the best of actions! Reader, is this your lot also? Mind your duty. Look to your Lord. Persevere in His works and ways; and leave your character with Him, to whom you can trust your soul. 'For if God be for us, who shall be against us? what shall harm us, if we be followers of that which is good?'—(Mason).
[149] Crying at the cross, and turning a wife out of doors, refers to a vulgar error, which had its influence to a late period in Bedfordshire. It was a speedy mode of divorce, similar to that practised in London, by leading a wife by a halter to Smithfield, and selling her. The crying at the market cross that a man would not be answerable for the debts that might be incurred by his wife, was the mode of advertising, which was supposed to absolve a husband from maintaining his wife; a notion now fully exploded—(ED).
[150] See the effects of sin. It will pinch and gripe the conscience, and make the heart of a gracious soul sick—(Mason). Matthew, in being admitted a member of the church, represented by the house Beautiful and its happy family, had to relate his experience, and this brought to his recollection plashing the trees, and eating the enemy's fruit, of which his brother also reminds them—(ED).
[151] How often do we suffer by neglecting the cautions of a pious parent or friend. 'In time of temptation it is our duty to keep close to the Word, then we have Satan at the end of the staff. When Eve was tempted, she went to the outside of her liberty, and sat herself on the brink of danger, when she said, we may eat of all but one.'—(Bunyan on Genesis, vol. 2, p. 429). Christiana had chided the boys: 'You transgress, for that fruit is none of ours.' Still the boys went on, and now Matthew feels the bitterness of repentance—(ED).
[152] Although the mother did warn and chide her son, yet she did not use her authority to prevent his taking the fruit which belonged to another. She takes the fault home, falls under the sense of it, and is grieved for it. A tender conscience is a blessed sign of a gracious heart. Ye parents, who know the love of Christ, watch over your children; see to it, lest you smart for your sins, in not warning and preventing them, that 'the fear of the Lord is to depart from all evil'; yea, to abstain from the very appearance of it—(Mason, altered by ED).
[153] Mr. Bunyan's great modesty and humility are truly admirable; he quotes Latin, but is careful to tell us, 'The Latin I borrow' [in his notes]. The English is, 'Of the flesh and of the blood of Christ.' This is the only portion for sin-sick souls. Feeding upon Christ's flesh and blood by faith, keeps us from sinning, and when sick of sin, these, and nothing but these, can heal and restore us. Yet there is in our nature an unaccountable reluctance to receive these, through the unbelief which works in us. So Matthew found it—(Mason).
[154] See the blessed effects of receiving Christ, when under the sense of sin, and distressed for sin. O what a precious Saviour is Jesus! What efficacy is there in His flesh and blood, to purge the conscience from guilt! Lord, what a mercy is it, that though we sin, yet Thou art abundant to pardon, yea, multipliest Thy pardons; yea, and also giveth poor, pained, broken-hearted sinners to know and feel Thy pardoning love!—(Mason).
[155] How correctly are the effects of an indulgence in sinful lusts described. Sin and sorrow are inseparable. The burdened conscience of a backslider can be relieved in no other way, than that in which it was first 'purged from dead works,' by exercising faith in the atoning blood of the Lord Jesus as the only sacrifice for sin, 'If a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness' (Gal. 6:1). 'Flee youthful lusts,' and be upon your guard against the fruit of Beelzebub's orchard—(Ivimey).
[156] The relation of Matthew's sickness, and the method of his cure, may be justly esteemed among the finest passages of this work. He ate the fruit of Beelzebub's orchard, sin, the disease of the soul, threatening eternal death. It is an unspeakable mercy to be exceedingly pained with it. Such need the physician, and the remedy is at hand.
Nothing but Thy blood, O Jesus! Can relieve us from our smart; Nothing else from guilt release us Nothing else can melt the heart—(Hart). It is the universal medicine; blessed are those that will never take any other physic—(Burder).
[157] This advice should be carefully noted. Numbers abuse the doctrine of free salvation by the merits and redemption of Christ, and presume on forgiveness, when they are destitute of genuine repentance, and give no evidence of sanctification. But this most efficacious medicine in that case will do no good; or rather, the perverse abuse of it will increase their guilt, and tend to harden their hearts in sin—(Scott).
[158] Bunyan's bill of his Master's water of life—'As men, in their bills, do give an account of the persons cured, and the diseases removed, so could I give you account of numberless numbers that have not only been made to live, but to live forever, by drinking this pure water of life. No disease comes amiss to it. It cures blindness, deafness, dumbness, deadness. This right holy water (all other is counterfeit) will drive away evil spirits. It will make you have a white soul, and that is better than a white skin.'—(Bunyan's Water of Life). Whoever offers to purify the heart, and heal a wounded conscience, by any other means, is a deceiver and a soul-destroyer—(ED).
[159] This conversation is adapted for the meditation of a restored backslider. Evangelical truth prescribes the most powerful antidotes to presumption and despair—'My little children, these things write I unto you, that ye sin not. And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous' (1 John 2:1)—(Ivimey).
[160] Having experienced the great advantage of a pious minister or elder, they were naturally desirous of having such comfort through their pilgrimage. The petition may refer to the custom, among dissenting churches, of letters of dismission given to members when they move to a distant locality—(ED).
[161] How much is contained in that answer of Christiana as to the origin of evil—'It is food or poison, I know not which!' To believers, it will be their elevation to a degree of bliss that they would never have otherwise enjoyed; to the faithless, it will be poison of the deadliest kind. Here is no attempt to explain the origin of evil in our world; a subject far beyond all our powers of investigation—(ED).
[162] It is not enough that the Holy Spirit convince us of sin at our first setting out on pilgrimage, and makes us sensible of our want of Christ; but He also keeps up a sight and sense of the evil of sin in its original nature, as well as actual transgressions. This often makes us wonder at sin, at ourselves, and at the love of Christ in becoming a sacrifice for our sins. And this also humbles us, makes us hate sin the more; and makes Christ, His atonement, and righteousness, more and more precious in our eyes, and inestimable in our hearts—(Mason).
[163] The ministration of angels is an animating theme to believers, and is well adapted to promote their confidence in the care and protection of God. 'Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?' (Heb. 1:14)—(Ivimey).
[164] This is the anchor of hope. This keeps the soul safe, and steady to Jesus, who is the alone object of our hopes. Hope springs from faith. It is an expectation of the fulfillment of those things that are promised in the Word of truth, by the God of all grace. Faith receives them, trusts in them, relies upon them; and hope waits for the full accomplishment and enjoyment of them—(Mason).
[165] Bunyan loved harmony—he had a soul for music. But whether he intended by this to sanction the introduction of instrumental music into public worship, is not clear. 'The late Abraham Booth and Andrew Fuller were extremely averse to it; others are as desirous of it. Music has a great effect on the nervous system, and of all instruments the organ is the most impressive. The Christian's inquiry is, whether sensations so produced assist the soul in holding communion with the Father of spirits, or whether, under our spiritual dispensation, the Holy Ghost makes use of such means to promote intercourse between our spirits and the unseen hierarchies of Heaven—(ED).
[166] O how reviving and refreshing are those love-tokens from our Lord! Great-heart never comes empty-handed. He always inspires with courage and confidence. Let us look more into, and heartily believe the Word of truth and grace; and cry more to our precious Immanuel, and we shall have more of Great-heart's company. It is but sad travelling without him—(Mason).
[167] What this great robbery was, whether spiritual or temporal, is left to the reader to imagine. The sufferings of the Dissenters were awfully severe at this time. Had it been a year later, we might have guessed it to have referred to the sufferings of that pious, excellent woman, Elizabeth Gaunt, who was burnt, October 23, 1685. She was a Baptist, and cruelly martyred. Penn, the Quaker, saw her die. 'She laid the straw about her for burning her speedily, and behaved herself in such a manner that all the spectators melted in tears.'—(ED).
[168] Mr. Ivimey is of opinion that by this Bunyan sanctioned a hireling ministry, but it appears more to refer to the common custom of rewarding servants to whom you have given trouble. He adduces Luke 10:7; 1 Timothy 5:18; and 1 Corinthians 9:11-14. It is a subject of considerable difficulty; but how is it that no minister ever thinks of referring to the plainest passage upon this subject in the New Testament? It is Acts 20:17-38, especially verses 33-35. The angel was a gold coin, in value half a sovereign—(ED).
[169] Such mountains round about this house do stand As one from thence may see the Holy Land (Psa. 125:2). Her fields are fertile, do abound with corn; The lilies fair her valleys do adorn (Song. 2:1). The birds that do come hither every spring, For birds, they are the very best that sing (Song. 2:11, 12). Her friends, her neighbours too, do call her blest (Psa. 48:2); Angels do here go by, turn in, and rest (Heb. 13:2). The road to paradise lies by her gate (Gen. 28:17), Here pilgrims do themselves accommodate With bed and board; and do such stories tell, As do for truth and profit all excel. Nor doth the porter here say any nay, That hither would turn in, that here would stay. This house is rent free; here the man may dwell That loves his landlord, rules his passions well. —(Bunyan's House of God, vol. 2 p. 579).
[170] It is sweet melody when we can sing with grace in the heart. The joy arising from God's free grace and pardoning love, is greater than the joy of harvest, or of one who rejoices when he divides the spoil—(J. B.). Those joyful notes spring from a sense of nearness to the Lord, and a firm confidence in His Divine truth and everlasting mercy. O when the Sun of Righteousness shines warmly on the soul, it makes the pilgrims sing most sweetly! These songs approach very nearly to the heavenly music in the realm of glory—(Mason).
[171] Forgetfulness makes things nothings. It makes us as if things had never been; and so takes away from the soul one great means of stay, support, and encouragement. When David was dejected, the remembrance of the hill Hermon was his stay. When he was to go out against Goliath, the remembrance of the lion and the bear was his support. The recovery of a backslider usually begins at the remembrance of former things—(Bunyan's Holy Life, vol. 2, p. 507).
[172] After being thus highly favoured with sensible comforts, in the views of faith, the comforts of hope, and the joy of love, the next step these pilgrims are to take is down the Hill Difficulty, into the Valley of Humiliation. What doth this place signify? A deep and abiding sight and sense of our ruined state, lost condition, and desperate circumstances, as fallen sinners. This is absolutely necessary, lest we should think more highly of ourselves than we ought to think. For the Lord oft favours us with manifestations of His love, and the comforts of His Spirit; but, through the corruption of our nature, we are prone to be exalted in ourselves, and, as it were, intoxicated by them. Hence we are exhorted 'to think soberly' (Rom. 12:3). This the Valley of Humiliation causes us to do—(Mason).
[173] Thus beautifully does our author describe the grace of humility. O that every reader may know its excellence by happy experience!—(Burder).
[174] These are the rare times; above all, when I can go to God as the Publican, sensible of His glorius majesty, sensible of my misery, and bear up and affectionately cry, 'God be merciful to me a sinner.' For my part, I find it one of the hardest things I can put my soul upon, when warmly sesnsible that I am a sinner, to come to God for a share in mercy and grace; I cannot but with a thousand tears say, 'God be merciful to me a sinner.'—(Bunyan's Pharisee and Publican, vol. 2, p. 261).
[175] Though this Valley of Humiliation, or a clear sight and abiding sense of the sinfulness of our nature, and the wickedness of our hearts, may be very terrifying to pilgrims, after they have been favoured with peace and joy, and comforted by the views of faith and hope, yet it is a very safe place; and though, at first entering into it, and seeing more of themselves than was ever before showed them, they may fear and tremble, yet, after some continuing here, they are more reconciled and contented; for here they find the visits of their Lord, and in the depths of their humility, they behold the heights of His love and the depths of His mercy, and cry out in joy, Where sin aboundeth, grace superabounds. Though sin abounds in me, the grace of Jesus superabounds towards me. Though I am emptied of all, yet I have an inexhaustible fullness in Jesus, to supply me with all I want and all I hope—(Mason).
[176] The humble man is contented; if his estate be low, his heart is lower still. He that is little in his own eyes, will not be much troubled at being little in the eyes of others—(Watson). Those circumstances that will not disturb a humble man's sleep, will break a proud man's heart—(Matthew Henry). They that get slips in going down the hill, or would hide his descent by deception, or repine at it, must look for combats when in the valley—(Ivimey).
[177] Perhaps the shepherd's boy may refer to the obscure but quiet station of some pastors over small congregations, who live almost unknown to their brethren, but are, in a measure, useful and very comfortable—(Scott).
[178] Our Lord chose retirement, poverty, and an obscure station; remote from bustle, and favourable to devotion; so that His appearance in a public character, and in crowded scenes, for the good of mankind and the glory of the Father, was a part of His self-denial, in which 'He pleased not Himself.' Some are banished into this valley, but the poor in spirit love to walk in it; and though some believers here struggle with distressing temptations, others, in passing through it, enjoy much communion with God—(Scott).
[179] Ever remember the words of our Lord, 'It is enough for the disciple that he be as his master.' If your Lord made it his chief delight to be in this Valley of Humiliation, learn from His example to prize this valley. Though you may meet with an Apollyon or a destroyer here, yet you are safe in the arms and under the power of your all-conquering Lord: 'For though the Lord is high, yet hath He respect unto the lowly.' Therefore you may add with David, 'Though I walk in the midst of trouble, Thou wilt revive me: Thou shalt stretch forth Thine hand against the wrath of mine enemies, and Thy right hand shall save me' (Psa. 138:7). Such are the confidence, the reasoning, and the pleading of humble souls in the power of faith, which leads them quite out of themselves to their Lord—(Mason).
[180] In the first edition this name is printed 'Simon'; it was corrected to Samuel in Bunyan's later editions—(ED).
[181] It is marvellous to see how some men are led captive by forgetfulness. Those that sometime thought no pains too much, no way too far, no hazards too great to run for eternal life, become as if they had never thought of such things. Should one say to some—Art not thou that man I saw crying out under a sermon, 'What shall I do to be saved?' that I heard speak well of the holy Word of God? how askew they will look upon one. Or if they acknowledge that such things were with them once, they do it more like dejected ghosts than as men—(Bunyan's Holy Life, vol. 2, p. 507).
[182] O pilgrims, attend to this! Pride and ingratitude go hand in hand. Study, ever study the favours of your Lord; how freely they are bestowed upon you, and how utterly unworthy you are of the least of them. Beware of Forgetful Green. Many, after going some way on pilgrimage, get into this Green, and continue here; and talk of their own faithfulness to grace received, the merit of their works, and a second justification by their works, &c. Hence it is plain that they are fallen asleep on this Forgetful Green, and talk incoherently, as men do in their sleep; for they forget that they are still sinners—poor, needy, wretched sinners; and that they want the blood of Christ to cleanse them, the righteousness of Christ to justify them, and the Spirit of Christ to keep them humble, and to enable them to live by faith upon the fullness of Christ to sanctify them, as much as they did when they first set out as pilgrims. O it is a most blessed thing to be kept mindful of what we are, and of the Lord's free grace and unmerited goodness to us!—(Mason).
[183] 'Trembles at God's Word,' so as not to dare pick and choose which doctrines he will receive, and which reject. Would you act thus by God's holy commandments? Would you choose one and reject another? Are they not all of equal authority? And are not all His holy doctrines also stamped with the same Divine sanction? Where there is true faith in them, it will make a man tremble to act thus by God's Word!—(Mason).
[184] We ought to study the records of the temptations, conflicts, faith, patience, and victories of believers; mark their wounds, by what misconduct they were occasioned, that we may watch and pray lest we fall in like manner. Learn how they repelled the assaults of the tempter, that we may learn to resist him steadfast in the faith. Their triumphs should animate us to keep on the whole armour of God, that we may be able to withstand in the evil day—(Scott).
[185] If Satan be driven back from one attack, prepare for another. Bless God for your armour. Never put it off—(Mason).
[186] If this monument refers to the experience of Bunyan, as exhibited in his Grace Abounding to the Chief of Sinners, it is well called, 'Most strange, and yet most true.'—(ED).
[187] This valley represents the inward distress, conflict, and alarm, arising from darkness and insensibility of mind. It varies according to the constitution, animal spirits, health, education, and strength of mind of different persons—(Scott).
[188] None know the distress, anguish, and fear that haunt pilgrims in this valley, but those who have been in it. The hissings, revilings, and injections of that old serpent, with all his infernal malice, seem to be let loose upon pilgrims in this valley. Asaph seems to be walking in this valley when he says, 'As for me, my feet were almost gone, my steps had well nigh slipped' (Psa. 73:2)—(Mason).
[189] Satan is often must dreadful at a distance, and, courageously resisted, will not advance nearer. This advice is ever needful, 'Be sober; be vigilant.' These pilgrims kept up their watch. Satan did come upon them unawares; still they heard his approach; they were prepared for his attack; lo, Satan drew back—(Mason).
[190] Miserable, uncomfortable walking, with a pit before us, mid darkness around, yea, within us, and hell seeming to move from beneath to meet us who have been left to the darkness of our nature, the terrors of a fiery law, the sense of guilt, and the fear of hell! O what an unspeakable mercy, in such a distressing season, to have an Almighty Saviour to look to and call upon for safety and salvation! 'For He will hear our cry and save us' (Psa. 145:19)—(Mason).
[191] This text has been a sheet anchor to my soul under darkness and distress. I doubt not but it has been so to many others. O there is an amazing depth of grace and a wonderful height of mercy in it. Bless God for it. Study it deeply—(Mason).
[192]What must the pure and holy Jesus have suffered when He tasted death in all its bitterness? His soul was in an agony. Hell was let loose upon Him. This is your hour, said He, and the power of darkness, when He cried out, 'My God, My God, why hast Thou forsaken Me?' It seemed as if the pains of hell had got hold of Him. O what justice and judgment! what love and mercy! what power and might were here displayed! And all this for us, and for our salvation. What shall we render to the Lord for all His benefits?—(J. B.).
[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).
[244] What a sweet simple relation is here! Doth it not suit many a feeble mind? Poor soul, weak as he was, yet his Lord provided against his danger. He sent some strong ones to his deliverance, and to slay his enemy. Mind his belief, even in his utmost extremity. Learn somewhat from this Feeble-mind—(Mason).
[245] O how sweet to reflect, that the most gigantic enemies shall be conquered, and their most malicious designs be overruled for our good; yea, what they intend for our ruin shall be made to work for our health and prosperity—(Mason).
[246] 'Whosoever will save his life shall lose it; and whosoever will lose his life for My sake shall find it' (Matt. 16:25)—(ED). Here is a contrast between a feeble believer and a specious hypocrite; the latter eludes persecutions by time-serving, yet perishes in his sins; the former suffers and trembles, yet hopes to be delivered and comforted. The frequency with which this is introduced, and the variety of characters by which it is illustrated, show us how important the author deemed such warnings—(Scott).
[247] Events, which at first appear big with misery and misfortune, have been found afterwards to have been as so many dark passages, to lead into brighter and more glorious displays of the Divine power, wisdom, and goodness—(J.B.).
[248] 'Marriage is honourable in all'; nor will Christian females find such a state any hindrance to their abounding in works of charity and mercy. By fulfilling the duties of the married life, they will cause the ways of God to be well spoken of. The desire of Paul was, 'That the younger women marry, be sober, love their husbands, love their children, be discreet, chaste, keepers at home, good, obedient to their own husbands, that the Word of God be not blasphemed' (Titus 2:4, 5)—(Ivimey).
[249] What an open, ingenuous confession is here! though feeble in mind, he was strong in wisdom and sound judgment—(Mason). Woe be to those who offend one of these little ones; no less dear to God than the most eminent and distinguished saints—(J.B.).
[250] O that this were more practised among Christians of different standings, degrees, and judgments! If they who are strong were thus to bear with the weak, as they ought, how much more love, peace, and unanimity would prevail!—(Mason).
[251] Excellent! See the nature of Christian love; even to be ready to spare to a brother, what we ourselves have occasion for. Love looketh not at the things of our own, but to provide for the wants of others—(Mason).
[252] The character of Feeble-mind seems to coincide, in some things, with that of Fearing, and in others with the description of Little-faith. Constitutional timidity and lowness of spirits, arising from a feeble frame, and frequent sickness, while they are frequently the means of exciting men to religion, give also a peculiar cast to their views and the nature of their profession—tend to hold them under perpetual discouragements, and unfit them for hard and perilous services. This seems implied in the name given to the native place of Feeble-mind; yet this is often connected with evident sincerity, and remarkable perseverance in the ways of God—(Scott).
[253] Here, very ingeniously, an associate is found for poor Feeble-mind; in one equally weak, lame, and limping in his religious sentiments, who, instead of forming his own sentiments from the Word of Truth, leant upon the sentiments and opinions of others. The hesitation of Feeble-mind to accept one of his crutches, is humourously conceived. He would, weak as he was, think for himself; though he had no objection to quote the opinion of another Christian against an adversary—(Ivimey). 'As iron sharpeneth iron, so a man sharpeneth the countenance of his friend.' How great a comfort to find a fellow-pilgrim whose experience agrees with our own, and with whom we can take sweet counsel! Still all our dependence must be on Ready-to-halt's crutches—'the promises.'—(ED).
[254] The near prospect of persecution is formidable even to true believers, notwithstanding all the encouragements of God's Word. It is useful to realize such scenes, that we may pray, without ceasing, for wisdom, fortitude, patience, meekness, faith, and love sufficient for us, should matters come to the worst—(Scott).
[255] How happy to find a family, in Vanity Fair, whose master will receive and entertain pilgrims. Blessed be God for the present revival of religion in our day, and for the many houses that are open to friends of the Lamb—(Mason).
[256] The inquiry of disciples, after suitable company, discovers that they, with David, love the Lord's saints; and in the excellent of the earth is all their delight (Psa. 16:3). A genuine discovery this of a gracious heart—(Mason).
[257] Great, indeed, was the change in the town of Vanity, when Christiana and her party of pilgrims arrived, compared with the but recent period when Faithful was martyred. The declaration of liberty of conscience had rendered the profession of vital godliness more public, still there was persecution enough to make it comparatively pure. Dr. Cheever has indulged in a delightful reverie, in his lecture on Vanity Fair, by supposing, at some length, how our glorious dreamer would now describe the face of society in our present Vanity Fair. After describing the consequences that had arisen from religion having become FASHIONABLE, he hints at the retrograde movement towards Popery, known under the name of Puseyism. 'It happened, in process of time, that a part of the pilgrims who remained in Vanity Fair, began to visit the cave of Giant Pope, and it became a sort of fashionable pilgrimage to that cave. They brushed up the giant, and gave him medicines to alleviate the hurts from those bruises which he had received in his youth; and, to make the place pleasanter, they carefully cleared away the remains of the bones and skulls of burned pilgrims, and planted a large enclosure with flowers and evergreens.' 'The cage in which the Pilgrims were once confined was now never used; some said it was consecrated for church purposes, and put under the cathedral, in a deep cell, from which it might again be brought forth if occasion required it.' The Doctor's description of the present state of Vanity Fair is very deeply interesting and amusing—(ED). When religion is counted honourable, we shall not want professors; but trying times are sifting times. As the chaff flies before the wind, so will the formal professors before a storm of persecution—(J.B.). [258] Kindness to the poor increases and builds up the church. It conquers the prejudices of the worldly, secures their confidence, and brings them under the preaching of the Gospel. They rationally conclude that they cannot be bad people who do so much good—(Ivimey).
[259] This monster is Antichrist. The devil is the head; the synagogue of Satan is the body; the wicked spirit of iniquity is the soul. The devil made use of the church [the clergy] to midwife this monster into the world. He had plums in his dragon's mouth, and so came in by flatteries. He metamorphosed himself into a beast, a man, or woman; and the inhabitants of the world loved the woman dearly, became her sons, and took up helmet and shield to defend her. She arrayed herself in flesh-taking ornaments—gold, and precious stones, like an harlot. She made the kings drunken, and they gave her the blood of saints and martyrs until she was drunken, and did revel and roar. But when her cup is drunk out, God will call her to such a reckoning, that all her clothes, pearls, and jewels shall not be able to pay the shot. This beast is compared to the wild boar that comes out of the wood to devour the church of God (Psa. 80:13). The temporal sword will kill its body, but spirit can only be slain by spirit; the Lord the Spirit will slay its soul—(Bunyan on Antichrist, vol. 2, p. 47). Is not Antichrist composed of all the State religions in the world?—(ED).
[260] For this woman's name and costume see Revelation 17:1-4. She has just sent one of her illegitimate sons to England, under the impudent assumption of Archbishop of Westminster—(ED).
[261] And that you may be convinced of the truth of this, look back and compare Antichrist four hundred years ago, with Antichrist as he now is, and you shall see what work the Lord Jesus has begun to make with him; kingdoms and countries He hath taken from her. True, the fogs of Antichrist, and the smoke that came with him out of the bottomless pit, has eclipsed the glorious light of the Gospel; but you know, in eclipses, when they are recovering, all the creatures upon the face of the earth cannot put a stop to that course, until the sun or the moon have recovered their glory. And thus it shall be now, the Lord is returning to visit this people with His primitive lustre; he will not go back until the light of the sun shall be sevenfold—(Bunyan's Antichrist and his ruin, vol. 2, p. 48).
[262] When nations have restored to the people the property of which they have been plundered, under the pretence of assisting to obtain the pardon of sin and the favour of God, the monster will soon die; when neither rule, nor honour, nor pelf is to be gained by hypocrisy—(ED).
[263] This may refer to that noble band of eminent men who, in 1675, preached the morning exercises against Popery; among others were Owen, Manton, Baxter, Doolittle, Jenkyn, Poole, and many others. They were then, and ever will be, of great fame—(ED).
[264] The plans of Charles II and James II, to re-establish Popery in England, were defeated by the union of the eminent Nonconformists with some decided enemies to Rome in the Established Church; this brought them into esteem and respect. Mr. Scott's note on this passage is—'The disinterested, and bold decided conduct of many dissenters, on this occasion, procured considerable favour both to them and their brethren, with the best friends of the nation; but the prejudices of others prevented them from reaping all the advantage from it that they ought to have done.'—(ED).
[265] David Hume, in his History of England, admitted the invaluable services of the Puritans, 'By whom the precious spark of liberty was kindled and preserved, and to whom the English owe all the blessings of their excellent constitution.'—(ED).
[266] This is a most encouraging view of the tender care of the Saviour, to the children of believers committed to His care, by godly parents. Not by any ceremonial observance, but by constant fervent supplications to the Throne of Grace on their behalf, and by a consistent pious example to train them up in the way in which they should go, that when they are old they should not depart from the new and living way—(ED).
[267] Here we frequently find our author speaking of our God and Saviour as Man; he excels in this. It is to be wished that authors and preachers wrote and spake of the manhood of Jesus, who was a perfect Man, like unto us in all things except sin. The view and consideration of this is sweet to faith, and endears our Saviour to our hearts—(Mason).
[268] What cannot Great-heart do? what feats not perform? what victories not gain? Who can stand before Great-heart? Diffidence shall fall, and Giant Despair be slain by the power of Great-heart, with 'the sword of the Spirit, which is the Word of God' (Eph. 6:17); even Despondency, though almost starved, shall be delivered, and his daughter Much-afraid shall be rescued. O for more of Great-heart's company!—(Mason). The struggle with Despair may be dangerous, and painful, and long-continued, but it shall he finally successful. 'I am persuaded,' saith the Apostle, 'that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.' Paul demolished the castle, and slew the giant; but,
'Sin can rebuild the castle, make't remain, And make Despair the Giant live again.'—ED.
[269] How well does Mr. Bunyan describe the experience of the Much-afraids, Ready-to-halts, and the Feeble-minds, in the Come and Welcome. 'Poor coming soul, thou art like the man that would ride full gallop, whose horse will hardly trot! Now, the desire of his mind is not to be judged of by the slow pace of the dull jade he rides on, but by the hitching, and kicking, and spurring, as he sits on his back. Thy flesh is like this dull jade; it will not gallop after Christ, it will be backward, though thy soul and Heaven lie at stake. But be of good comfort, Christ judgeth according to the sincerity of the heart.'—(Vol. 1, p. 252).
[270] This is the work and aim of every faithful minister of Christ, to destroy Giant Despair, and demolish Doubting Castle, in the hearts of God's children. A more awful character is not in the world, than the man who assumes the ministerial name and character, without understanding the nature of that ministry of reconciliation which is committed to everyone who is really called and sent of God—(J.B.).
[271]'The wain,' seven bright stars in the constellation of Ursa Major, called by country people, the plough, or the wain, or Charles I's chariot—(ED).
[272]Those ministers who exercise the greatest affection towards weak and upright Christians, are most according to the description of pastors, after God's own heart, given in the Scriptures of truth—(Ivimey).
[273] Bunyan was peculiarly tender with the weak; they are to be received, but not to doubtful disputations. Thus, with regard to the great cause of separation among Christians, he says, 'If water-baptism' (whether by sprinkling of infants, or immersing of adults) 'trouble their peace, wound the consciences of the godly, and dismember their fellowships, it is although an ordinance, for the present to be prudently shunned, for the edification of the church.' 'Love is more discovered when we receive, for the sake of Christ, than when we refuse his children for want of water.'—(Bunyan on Baptism, vol. 2, p. 608). When will such peaceful sentiments spread over the church?—(ED).
[274] There are things taught by the Gospel, here called 'rarities,' which, though high and mysterious, will yet, when clearly stated, prove the means of exciting Christians to live by faith, and to cultivate whatsoever things are lovely and of good report—(Ivimey).
[275] Strong faith, in the words of Christ, will 'believe down' mountains of afflictions, or tumble them out of the Christian's way. Though it will not perform miracles, it will remove difficulties resembling mountains—(Ivimey).
[276] The history of Joseph, with that of Mr. Bunyan, and of thousands besides, proves, that charges against a godly, innocent man, arising from the prejudice, ill-will, and malice of his enemies, shall eventually turn out to his honour, and to their confusion. 'Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against yon FALSELY, for My sake' (Matt. 5:11)—(ED).
[277] This represents the folly of those who go about to reform the manners, without aiming at the conversion of the heart. Nature, in its highest state of cultivation and improvement, is nature still. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit—(J.B.).
[278] O, damned souls will have thoughts that will clash with glory, clash with justice, clash with law, clash with itself, clash with hell, and with the everlastingness of misery; but the point, the edge, and the poison of all these thoughts will still be galling, and dropping their stings into the sore, grieved, wounded, fretted place, which is the conscience, though not the conscience only; for I may say of the souls in hell, that they, all over, are but one wound, one sore—(Bunyan's Greatness of the Soul, vol. 1, p. 119). Well might Mercy say, 'Blessed are they that are delivered from this place!'—(ED).
[279] O what a blessed thing it is to long for the Word of God so as not to be satisfied without it, and to prize it above and beyond all other things! Love to the Word excites the soul to say with David, 'I have longed for Thy salvation, O Lord' (Psa. 119:174). This is a special mark of a gracious soul—(Mason). Every true believer longs to be more completely acquainted with the Scriptures from day to day, and to look into them continually—(Scott). Abraham Cheer, who perished in prison for nonconformity in Bunyan's time, published a little volume of Poems, in which he compares the Bible to a looking-glass, in these very appropriate lines—'If morn by morn you in this glass will dress you, I have some hopes that God by it may bless you.'—(P. 37)—(ED).
[280] This doubtless is meant to intimate, that in times of great anxiety, and in prospect of seasons of difficulty, Christians desire above all things the special supports and consolations of the Word of God—(Ivimey).
[281] By this jewelry is probably intimated, that they gave them written testimonials of possessing the ornament of a meek and quiet spirit, that they might he recognized as Christian women by other churches—(Ivimey).
[282] From the names given to these opposers, they appear to represent certain wild enthusiasts who intrude themselves in the way of professors, to perplex their minds, and persuade them that, unless they adopt their reveries or superstitions, they cannot be saved. An ungovernable imagination, a mind incapable of sober reflection, and a dogmatizing spirit, characterize these enemies of the truth; they assault religious persons with specious reasonings, caviling objections, confident assertions, bitter reproaches, proud boastings, sarcastic censures, and rash judgments. They endeavour to draw them to their party, or drive them from attending to religion at all. But the Word of God, used with fervent, persevering prayer, will silence such dangerous assailants, and confirm others also—(Scott).
[283] Truth will make a man valiant; and valour for truth will make a pilgrim fight with wild-headed, inconsiderate, and pragmatic opposers. The blood he loses in such a battle is his honour, the scars he gets are his glory—(Mason). He does not attempt to hide himself, or run from his and his Lord's enemies. O that pilgrims, especially those that are young were better trained to this battle! In Bunyan's time, there were comparatively few of these cavilers; now their name is Legion—(ED).
[284] In this battle, this striving for the truth, three considerations strike the mind—(1). Reliance upon Divine aid, without which we can do nothing. (2). A right Jerusalem weapon, forged in the fire of love, well tempered with Bible truths. Such a sword will make even the angel of the bottomless pit flee, its edge will never blunt, and it will cut through everything opposed to it. (3). Decision of character, perseverance to the utmost; no trimming or meanly compounding for truth, but a determination, in the Lord's strength, to come off more than conquerors. It is blessed fighting when hand and heart are engaged, and the sword grows united to both—(ED).
[285] The church of Christ has produced heroes of the first class in point of courage, which they have displayed in circumstances of great danger. Luther and Knox, and Latimer and Bunyan, were men of this stamp, each of whom might, with great propriety, have been named Valiant-for-the-truth—(Ivimey).
[286] The reason why so many professors set out, and go on for a season, but fall away at last, is, because they do not enter into the pilgrim's path by Christ, who is the gate. They do not see themselves quite lost, ruined, hopeless, and wretched; their hearts are not broken for sin; therefore they do not begin by receiving Christ as the only Saviour of such miserable sinners. But they set out in nature's strength; and not receiving nor living upon Christ, they fall away. This is the reason of this inquiry, Did you come in at the gate? A question we ought to put to ourselves, and be satisfied about—(Mason).
[287] Among many puzzling questions which agitate the Christian's mind, this is very generally a subject of inquiry. At the mount of transfiguration, the Apostles knew the glorified spirits of Moses and Elias. The rich man and Lazarus and Abraham knew each other. The most solemn inquiry is, to reconcile with the bliss of Heaven the discovery that some dear relative has been shut out. Shall we forget them? or will all our exquisite happiness centre in the glory of God? Bunyan has no doubt upon personal identity in Heaven—
'Our friends that lived godly here Shall there be found again; The wife, the child, and father dear, With others of our train. Those God did use us to convert We there with joy shall meet. And jointly shall, with all our heart, In life each other greet.' —(One Thing Needful, ver. 69, 71)—(ED).
[288] A sound Christian is not afraid to be examined, and sifted to the bottom, for he can give reason of the hope that is in him. He knows why and wherefore he commenced his pilgrimage—(Mason).
[289] This is a reproach cast upon religion in every age. Pharaoh said to Moses and the Israelites, 'Ye are idle, ye are idle.' Men by nature imagine, that time spent in reading the Bible and in prayer is wasted. It behooves all believers to avoid every appearance of evil; and, by exemplary diligence, frugality, and good management, to put to silence the ignorance of foolish men—(Scott).
[290] Worldly people, in opposing the Gospel, descant upon the hypocrisy of religious persons; they pick up every vague report that they hear to their disadvantage, and narrowly watch for the halting of such as they are acquainted with; and then they form general conclusions from a few distorted and uncertain stories. Thus they endeavour to prove that there is no reality in religion. This is a frivolous sophistry, often employed after all other arguments have been silenced—(Scott).
[291] If Judas the traitor, or Francis Spira the backslider, were alive, to whisper these men in the ear a little, and to tell them what it hath cost their souls for turning back, it would surely stick by them as long as they have a day to live in the world. Agrippa gave a fair step on a sudden; he stepped almost into the bosom of Christ in less than half an hour. 'Almost thou persuadest me to be a Christian.' It was but almost, and so he had as good been not at all. He stepped fair, but stepped short. He was hot whilst he ran, but he was quickly out of breath. O this but ALMOST! I tell you, it lost his soul. What a doom they will have, who were almost at Heaven's gate, but ran back again!—(Bunyan's Heavenly Footman).
[292] How natural is it for carnal men to give an evil report of the ways of the Lord; and to discourage those who are just setting out, by telling of the dangers and difficulties they shall meet with! But here is not one word of the pleasures, comforts, and joys, that are experienced in the ways of the Lord. No, they feel them not, they believe not one word about them; therefore they cannot speak of them—(Mason).
[293] Here we see that valiant soldiers of Christ ascribe all to faith. They set out with faith, and they hold on and hold out by believing. Thus they give all the glory to Christ, who is the object, author, and finisher of faith—(Mason).
[294] Various are the enemies we meet with in our Christian warfare. The world, with its enchantments, has a tendency to stupefy, and bring on a fatal lethargy. How many professors receive principles, by which they harden themselves in carnal pursuits and sensual gratifications; and others, still preserving a religious name and character, are as dead in their souls, as devoted to the world as these, though contending for legal principles, and high in their religious pretensions!—(J.B.).
[295] It behooves all who love their souls to shun that hurry of business, and multiplicity of affairs and projects, into which many are betrayed by degrees, in order to supply increasing expenses, that might be avoided by strict frugality; for they load the soul with thick clay, are a heavy weight to the most upright, render a man's way doubtful and joyless, and drown many in perdition—(Scott).
[296] Old pilgrims, ye who have set out well, and gone on well for a long season, consider ye are yet in the world, which is enchanted ground. Know your danger of seeking rest here, or of sleeping in any of its enchanting arbours. Though the flesh may be weary, the spirit faint, and the arbours inviting, yet beware. Press on. Look to the Strong for strength; and to the Beloved for rest in His way—(Mason).
[297] Mark how the ready hands of death prepare; His bow is bent, and he hath notch'd his dart; He aims, he levels at thy slumb'ring heart. The wound is posting; O be wise, beware! What, has the voice of danger lost the art To raise the spirit of neglected care? Well, sleep thy fill, and take thy soft reposes; But know, withal, sweet tastes have sour closes; And he repents in thorns that sleeps in beds of roses. —(Quarles' Emblems, 1—7).
[298] This inculcates the duty of constant attention to the precepts and counsels of Scripture, as well as reliance on its promises; and a habitual application to the Lord by prayer, to teach us the true meaning of His Word, that we may learn the way of peace and safety in the most difficult and doubtful cases—(Scott).
[299] The Word of God is compared to a map and a lantern; to these we shall do well to take heed, as to light shining in a dark place. Let this be the pilgrim's guide, when the light of spiritual joy or sensible comfort is withdrawn—(Burder).
[300]—To follow Christ. HE is to them instead of eyes, HE must before them go in any wise; And He must lead them by the water side, This is the work of Him our faithful guide. Since snares, and traps, and gins are for us set, Since here's a hole, and there is spread a net, O let nobody at my muse deride, No man can travel here without a guide. —(Bunyan's House of God, vol. 2, p. 582.)
[301] Ignorance and pride may long maintain a form of godliness, though it be a weariness to them; but after a time they will be gradually drawn back into the world, retaining nothing of their religion except certain distorted doctrinal notions—(Scott).
[302] It is the duty, and will be the practice of pilgrims, to strive to be instrumental to the good of others. But, at the same time, it behooves them to take heed to themselves, and watch, lest they catch harm from them and their conduct—(Mason).
[303] What a sound sleep of infatuation hath this enchanting world cast many a professor into! They are proof against all warnings, and dead as to any means of arousing them. When this sleep of death seizes the soul, it destroys faith, infatuates reason, and causes men to talk incoherently. They have lost the language of pilgrims. Their state is awful; beware of it; pray against it. For 'if any man love the world, the love of the Father is not in him' (1 John 2:15)—(Mason).
[304] This view of the Enchanted Ground seems to vary from that which has been considered in the First Part. The circumstances of believers who are deeply engaged in business, and constrained to spend much of their time among worldly people, may here be particularly intended. This may sometimes be unavoidable; but it is enchanted ground. Many professors, fascinated by the advantages and connections thus presented to them, fall asleep, and wake no more; and others are entangled by those thorns and briers which 'choke the Word, and render it unfruitful.' The more soothing the scene the greater the danger, and the more urgent need is there for watchfulness and circumspection—(Scott).
[305] This is a solemn period in the Christian's pilgrimage. In the Heavenly Footman, Bunyan has given some admirable general directions—'Because I would have you think of them, take all in short in this little bit of paper—1. Get into the way. 2. Then study on it. 3. Then strip and lay aside everything that would hinder. 4. Beware of by-paths. 5. Do not gaze and stare much about thee; but be sure to ponder the path of thy feet. 6. Do not stop for any that call after thee, whether it be the world, the flesh, or the devil; for all these will hinder thy journey if possible. 7. Be not daunted with any discouragements thou meetest with as thou goest. 8. Take heed of stumbling at the Cross. And, 9. Cry hard to God for an enlightened heart and a willing mind, and God give thee a prosperous journey. Yet, before I do quite take my leave of thee, a few motives. It may be they will be as good as a pair of spurs, to prick on thy lumpish heart in this rich voyage. If thou winnest, then Heaven, God, Christ, glory eternal is thine. If thou lose, thou procurest eternal death.'—(ED).
[306] The Word of God is the only light to direct our steps. He who neglects this is a fool. He who sets up and looks for any other light to direct him is mad, and knows not what he does. As folly and madness beset him, danger and distress will come upon him. Trembling souls will attend closely to God's Word—(Mason).
[307] He who fears always, will pray evermore. The fear of the heart will bring pilgrims on their knees. He who fears to be or go wrong, will pray to be set right. The Lord will direct the heart, and order the goings of all who cry to Him. Fear and prayer go hand in hand. Joy shall attend them—(Mason).
[308] No more money than an owl loves light. 'The antiquarian, who delights to solace himself in the benighted days of monkish owl-light, sometimes passes for a divine.'—(Warburton)—(ED).
[309] My soul, what's lighter than a feather? Wind. Than wind? The fire. And what than fire? The mind. What's lighter than the mind? A thought. Than thought? This bubble world. What than this bubble? Naught. —(Quarles). [310]—Prayer's arrow drawn Down to the head by nervous penitence, Or meek humility's compliant strings, Wings to the destin'd mark its certain way, And ne'er was shot in vain! —(Dodd's Epiphany, p. 32, 4to).
[311] O pilgrims, beware of this Madam Bubble! Know and consider well, that ye have a nature exactly suited to accept of her offers, and to fall in love with her promises. The riches, honours, and pleasures of this world, what mortal can withstand? or who can forego them? No one but he who sees more charms in Jesus, more glory in His Cross, and more comfort in the enjoyment of His love and presence; and therefore, is continually looking and crying to Him, 'Turn away mine eyes from beholding vanity.'—(Mason). Many, indeed, are her fair promises and golden dreams. Many hath she brought to the halter, and ten thousand times more to Hell. O for precious faith, to overcome the world; and to pass through it, in pursuit of a nobler portion, as strangers and pilgrims!—(Burder).
[312] Is she not rightly named Bubble? Art thou convinced that she is nothing more? Why then dost thou not break loose from her hold? I ask, Why has the world such hold of thee? Why dost thou listen to her enchantments? For shame! Stir up thy strength, call forth thy powers! What! be convinced that the world is a bubble, and be led captive by her. Shake her off, you ought, you should, it is your duty. Let Mr. Stand-fast answer these questions. His earnest and solemn prayers plainly prove the sense he had of his own weakness and inability to extricate himself from her enchantments. Though some may appear to despise the dominion of sin, I am convinced that it must be a Divine power to deliver me from it—(J.B.).
[313] It was amidst this Enchanted Ground that good Mr. Stand-fast, whom the Pilgrims there found upon his knees, was so hard beset and enticed by Madam Bubble; and indeed it is by her sorceries that the ground itself is enchanted. Madam Bubble is the world, with its allurements and vanities; and whosoever, as Mr. Great-heart said, do lay their eyes upon her beauty are counted the enemies of God; for God hath said that the friendship of the world is enmity against God; and he hath said furthermore, 'Love not the world, nor the things of the world; if any man love the world, the love of the Father is not in him.' So Mr. Stand-fast did well to betake him to his knees, praying to Him that could help him. So if all pilgrims, when worldly proposals and enticements allure them, and they feel the love of the world tempting them, and gaining on them, would thus go to more earnest prayer, and be made more vigilant against temptations, Madam Bubble would not gain so many victories—(Cheever).
[314] The ensuing description represents the happy state of those that live in places favoured with many lively Christians, united in heart and judgment; and where instances of triumphant deathbed scenes are often witnessed. Aged believers, in such circumstances, have been remarkably delivered from fears and temptations, and animated by the hopes and earnests of Heaven; so that, while death seemed bitter to nature, it became pleasant to the soul to think of the joy and glory that would immediately follow it—(Scott).
O scenes surpassing fable, and yet true! Scenes of accomplished bliss, which who can see, Though but in distant prospect, and not feel His soul refresh'd with foretaste of the joy? Bright as a sun the sacred City shines; All kingdoms and all princes of the earth Flock to that light, the glory of all lands Flows into her; unbounded is her joy, And endless her increase. Thy rams are there, Nebaioth, and the flocks of Kellar there; The looms of Ormus, and the mines of Ind, And Saba's spicy groves pay tribute there. Praise is in all her gates; upon her walls, And in her streets, and in her spacious courts, Is heard Salvation!
[315] These messengers are the diseases or decays by which the Lord takes down the earthly tabernacle, when He sees good to receive the souls of His people into His immediate presence. In plain language, it was reported that Christiana was sick and near death, and she herself became sensible of her situation. 'The arrow sharpened by love' implies, that the time, manner, and circumstances of the believer's death, are appointed by Him 'who loved us, and gave Himself for us.' He, as it were, says to the dying saint, 'It is I, be not afraid.'—(Scott).
[316] This is the faith and patience of this dying Christian heroine, who began her pilgrimage with trembling steps, maintained her journey with holy zeal, and thus finished her course with joy—(Ivimey).
[317] O how blessed is the death of the righteous, who die in the Lord! Even a wicked Balaam could wish for this. But it will be granted to none but those who have lived in the Lord; whose souls have been quickened by His Spirit to come unto Jesus, believe in Him, and glory of Him as their righteousness and salvation—(Mason).
[318] Evident decays of natural powers as effectually convince the observing person, as if a messenger had been sent to inform him. But men in general cling to life, willfully overlook such tokens, and try to keep up to the last the vain hope of recovering; those around them, by a cruel compassion, soothe them in the delusion; so that numbers die of chronic diseases as suddenly as if they had been shot through the heart. Perhaps the author had some reference to those inexplicable presages of death which some persons evidently experience—(Scott).
[319] See the joyful end of one ready to halt at every step. Take courage hence, ye lame, halting pilgrims—(Mason).
[320] The tokens are taken from that well-known portion of Scripture, Ecclesiastes 12:1-7; in which the dealings of the Lord are represented as uniformly gentle to the feeble, trembling, humble believer; and the circumstances of their deaths comparatively encouraging and easy—(Scott).
[321] In the Holy War, the doubters having been dispersed, three or four thrust themselves into Mansoul. Now, to whose house should these Diabolic doubters go, but to that of Old Evil-questioning. So he made them welcome. Well, said he, be of what shire yon will, you have the very length of my foot, are one with my heart. So they thanked him. I, said one, am an election-doubter; I, said another, am a vocation-doubter; then said the third, I am a salvation-doubter; and the fourth said, I am a grace-doubter. I am persuaded you are down boys, and are one with my heart, said the old gentleman—(ED).
[322] Pilgrims, mind this. It is as much your duty to strive, in the strength of the Lord, against unreasonable doubts and slavish fears, as against sin; nay, are they not, in their own nature, the worst of sins, as they spring from infidelity, and dishonour God's precious truth, glorious grace, and everlasting salvation? Never, never, then, cherish or give way to them, but resist, and shut the door of your hearts against them—(Mason).
[323] How various is the experience of Christians in the hour of death. Christian and Hopeful inquired 'if the waters were all of a depth.' The answer was, 'You shall find it deeper or shallower, as you believe in the King of the place.' 'What ailed thee, O Jordan, that thou wast driven back?' The answer is, 'At the presence of the Lord: at the presence of the God of Jacob.' In proportion as a Christian can say, 'for me to live is Christ,' in that proportion may he hope to find the water shallow, and feel support to his feet in the trying passage—(ED).
[324] In the truth of Jesus is victory. He who is valiant for it shall share most of its comforts in life, and in death. O Lord, increase our faith in the never-failing Word of truth and grace, for Thy glory and our soul's triumph!—(Mason).
[325] Such is the joy and blessedness of faith! How does it bring near and realize the sight of Christ in glory! Do we indeed see Christ by the eye of faith? Is He the one, the chief object of our soul? Verily, then we shall count our days on earth toilsome ones, and long for the full fruition of Him in glory. O it will be our great glory to see that dear Man, whose blessed head was crowned with thorns, and whose lovely face was spit upon, for us. O that we may be living every day upon Him and to Him, till we see Him as He is!—(Mason).
[326] This speech has been justly admired as one of the most striking passages in the whole work; but it is so plain that it only requires an attentive reader. It may, however, be worthy of our observation, that, in all the instances before us, the pilgrims are represented as resting their only dependence, at the closing scene, on the mercy of God, through the righteousness and atonement of His Son; and yet recollecting their conscious integrity, boldness in professing and contending for the truth, love to the cause, example, and words of Christ, obedience to His precepts, delight in His ways, preservation from their own iniquities, and consistent behaviour, as evidences that their faith was living, and their hope warranted; and in this way the retrospect conduced to their encouragement. Moreover, they all concur in declaring that, while they left their infirmities behind them, they should take their graces along with them, and that their works would follow them.'—(Scott).
[327] O who is able to conceive the inexpressible, inconceivable joys of Heaven! How will the heavens echo with joy, when the bride, the Lamb's wife, shall come to dwell with her husband forever! Christ, the desire of nations, the joy of angels, the delight of the Father; what solace then must the soul be filled with, that hath the possession of Him to all eternity! O what acclamations of joy will there be, when all the children of God shall meet together, without fear of being disturbed by the anti-Christian and Cainish brood! If you would be better satisfied what the beatific vision means, my request is, that you would live holily, and go and see—(Bunyan's Dying Sayings, vol. 1, p. 65).
[328] It was not without design that our excellent author tells us, that the four boys, with their wives and children, were suffered to continue in life for a time, for the increase of the church in the place where they dwelt. He doubtless intended to write a Third Part of his 'Pilgrims Progress,' founded upon this circumstance, with a design, probably to show the influence of real religion and evangelical sentiments on persons in business and in domestic life—(Ivimey).
[329] The view of the peaceful and joyful death of the pilgrims, cannot but affect every reader; and many, perhaps, may be ready to say, 'Let me die the death of the righteous, and let my last end be like his'; but, except they make it their principal concern to live the life of the righteous, such a wish will be frustrated. If any man, therefore, doubt whether this allegory do indeed describe the rise and progress of religion in the soul—the beginning, continuance, and termination of the godly man's course to Heaven, let him diligently search the Scriptures, and fervently pray to God, from whom alone 'cometh every good and perfect gift,' to enable him to determine this question. But let such as own themselves to be satisfied that it does, beware lest they rest in the pleasure of reading an ingenious work on the subject, or in the ability of developing many of the author's emblems. Let them beware lest they be fascinated, as it were, into a persuasion that they actually accompany the pilgrims in the life of faith and walking with God, in the same measure as they keep pace with the author in discovering and approving the grand outlines of His plan. And let everyone carefully examine his state, sentiments, experience, motives, tempers, affections, and conduct, by the various characters, incidents, and observations, that pass under his review—assured that this is a matter of the greatest consequence. We ought not, indeed, to call any man master, or subscribe absolutely to all his sentiments; yet the diligent practical student of Scripture can scarcely doubt that the warnings, counsels, and instructions of this singular work agree with that sacred touchstone, or that characters and actions will at last be approved or condemned by the Judge of the world, in a great degree according to the sentence passed on them in this wise and faithful book. The Lord grant that both the writer and readers of these observations 'may find mercy in that day,' and be addressed in these gracious words, 'Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.'—(Scott).
***
THE HOLY WAR,
MADE BY SHADDAI UPON DIABOLUS, FOR THE REGAINING OF THE METROPOLIS OF THE WORLD;
OR, THE LOSING AND TAKING AGAIN OF THE TOWN OF MANSOUL.
THE AUTHOR OF 'THE PILGRIM'S PROGRESS.'
'I have used similitudes.'—Hosea 12:10.
London: Printed for Dorman Newman, at the King's Arms in the Poultry; and Benjamin Alsop, at the Angel and Bible in the Poultry, 1682.
ADVERTISEMENT BY THE EDITOR.
Bunyan's account of the Holy War is indeed an extraordinary book, manifesting a degree of genius, research, and spiritual knowledge, exceeding even that displayed in the 'Pilgrim's Progress.' To use the words of Mr. J. Montgomery, 'It is a work of that master intelligence, which was privileged to arouse kindred spirits from torpor and inactivity, to zeal, diligence, and success.'
It was first published in 1682, in a small octavo volume, and, like the first edition of the Pilgrim, it was printed in a very superior manner to all the subsequent editions, to a recent period. The portrait of the author, by White, which faced the title-page, is without doubt the best likeness that has ever appeared of our great allegorist.[1] In addition to this is a whole length figure of the author, with a representation of Heart-castle on his left breast; the town of Mansoul, behind, being partly seen through him; Emmanuel and his army on the heart side, and Diabolus with his dragons on his right. From the publication of this popular book in 1682, it has been constantly kept in print, so that it is impossible to calculate the numbers that have been circulated. As time rolls on, the 'Holy War,' allegorized by John Bunyan, becomes more and more popular; nor can there be a doubt, but that so long as the internal conflict and spiritual warfare between the renewed soul and its deadly enemies are maintained, this book will become increasingly popular.
The 'Holy War,' although so very extraordinary an allegory, has not been translated into so many languages, nor has it been so much read in English, as the 'Pilgrim's Progress.' This would naturally arise from the Pilgrimage being a more simple narrative. It is a journey full of the most striking scenery and incidents, which is read with the deepest interest by all classes, from the children in a work-house to the profoundest Christian philosopher. The facts which are intended to be impressed upon the mind by the force of the allegory, are seen and appreciated by the Christian without requiring much investigation; while the 'Holy War' is carried on under an allegorical representation by no means so transparent. Man's soul is figured under the simile of a town, which having surrendered to an insidious and mortal enemy, is besieged by its lawful Sovereign with all the 'pomp and circumstances' of war; the arch-enemy is driven out, the town retaken, new-modelled, and garrisoned by Emmanuel.
To the Christian, whose aim and end is peace, war presents a most forbidding aspect. He loves not to see the garments rolled in blood, nor to hear the dying groans of the wounded, nor the heart-rending cries of the bereaved, especially those of the widow and the orphan. Spoliation and robbery are not the pastimes of the child of God, nor is cruelty the element of his happiness or peace. To read of such scenes, produces painfully interesting sensations; but even these are not so strong or intense as those delightful feelings which pervade the mind while watching the poor pilgrim in his struggles to get through the Slough of Despond, his terror under the flames of Mount Sinai, his passing unhurt the darts from Beelzebub's castle, and his finding refuge at the Wicket Gate. It is true, that the most delicate Christian must become a stern warrior—the most sensitive ear must be alarmed with the sound of Diabolus' drum, and at times feel those inward groanings which cannot be uttered—pass through 'the fiery trial,' and 'endure hardness, as a good soldier of Jesus Christ'; while at other periods of his experience, flushed with victory, he will cry out, 'Who shall separate us from the love of Christ?' We must fight the good fight of faith, or we can never lay hold on eternal life. We must be engaged in this holy war, and FIGHT or PERISH. There is no neutrality, no excuse that can be awaiting at the day of judgment. The servant of Christ is therefore found trusting in the Captain of salvation, furnished with the whole armour of God, with which his soul is clothed by the Holy Spirit—having the shield of faith, the helmet, the breastplate, the two-edged sword. It was being thus mysteriously, invulnerably armed, that gave the delicate, learned, pious Lady Anne Askew strength to triumph over her agonies, when the Papists disjointed every bone and sinew of her body on the rack. Her spiritual armour enabled her with patience to bless God at the stake, when, for refusing to worship Antichrist, she was burned in Smithfield, and her soul ascended to heaven in a flaming fiery chariot. It is the same spiritual armour, the same Captain to guide, the same Spirit to sanctify, the same Father to bless us, by which alone we can become more than conquerors over our vigilant and powerful enemies. The Holy War is in this volume presented to us by an old, experienced, faithful warrior; it is an allegorical narrative, written by a master hand, guided by deeply penetrating, searching powers of mind. It is his own severe brunts with the great enemy, who is aided by his army of pomps, vanities, lusts, and allurements, many lurking within, disguised to appear like angels, while under their masquerade dress they are very devils. It is written by one who possessed almost boundless resources of imagination. It is more profound, more deeply spiritual than the pilgrimage from Destruction to the Celestial City; and to understand its hidden meaning, requires the close and mature application of the renewed mind. There are, alas! comparatively few that are blessed with spiritual discernment; and even of these, there are but few inclined to mental investigation and research. These are reasons why it has not been so popular a book as the 'Pilgrim's Progress.' To aid those whose time for reading is limited, notes are given, by which obsolete words and customs are explained, and the reader assisted to appreciate the beauties, and to understand the meaning of this allegory. It is earnestly hoped that many will richly enjoy the comforts, instructions, consolations, and strength which the author ardently wished to convey to Zion's warriors, by the study of this important subject.
I have already, in my long Introduction to the 'Pilgrim's Progress,' noticed the peculiar genius and originality which are conspicuous in all Bunyan's works, and which most resplendently appear in his allegorical writings. That genius became hallowed and sanctified by prison discipline, by an intense study of the Sacred Scriptures, and by his controversies with great men of various sects and parties. In the 'Holy War' Bunyan's peculiar genius shines forth in its most beauteous lustre; the whole is new, genuine, flowing forth from his own deep and rich experience. It is, in fact, the same narrative that he had published under the title of 'Grace Abounding to the Chief of Sinners, or a brief and faithful relation of the exceeding mercy of God, in Christ, to his poor servant John Bunyan.' This simple, heart-affecting narrative, is here related under the allegorical representation of the 'Holy War.' In this, all the circumstances of his conviction of sin, and his conversion to God, are narrated with startling interest from the first alarm—his being roused from a state of death-like lethargy, his opposition to the grace of God, his refusals of the invitations of Emmanuel, and his being at length conquered to become a monument of divine mercy—a temple of the Holy Ghost. Then came his declension by carnal security, and his misery in that state, until he was finally reconquered; and his heart is permanently occupied by Emmanuel. The 'Grace Abounding,' aided by the marginal notes of the author to the 'Holy War,' forms a very valuable key to the mysteries of this allegory; without their aid some passages would be found deeply mysterious, and hard to be understood. Nor can this be considered extraordinary, when it is recollected that the whole of the allegory is a revelation of scenes, feelings, hopes, fears, and enjoyments, which are unknown, unfelt, and invisible to all except to those whose minds are enlightened by Divine truth; and even of these, very few have had the deep and trying experience with which the author was exercised.
That the 'Holy War' allegorically represents Bunyan's personal feelings, is clearly declared by him in the poetical Introduction or Address to the Reader, prefixed to the book. He adverts to books of fiction, and solemnly declares—
'I have somewhat else to do, Than with vain stories thus to trouble you, For my part, I (myself) was in the town, Both when 'twas set up, and when pulling down; I saw Diabolus in his possession,— Yea, I was there when she own'd him for Lord.'
A remarkable verse describes his state before conversion—
'When Mansoul trampled upon things divine, And wallowed in filth as doth a swine; When she betook herself unto her arms, Fought her Emmanuel, despis'd his charms, Then I was there, and did rejoice to see Diabolus and Mansoul so agree.'
Some editor, imagining that Bunyan could never have so rejoiced, forgetting his own words in the fourth section of his 'Grace Abounding'—'It was my delight to be taken captive by the devil, at his will'—altered these words to—
'Then I was there, and grieved for to see Diabolus and Mansoul so agree.'
This alteration, which perverts the author's meaning, appears in a London edition, 1752, and has been copied into many modern editions, even into those by Mason and Burder.[2]
The author having in the above lines described his unconverted state, goes on to delineate his convictions in these words:—
'What is here in view, Of mine own knowledge, I dare say is true. I saw the Prince's armed men come down, I saw the captains, heard the trumpets sound; Yea, how they set themselves in battle-ray, I shall remember to my dying day.'
The whole of this address is descriptive of what the author saw, felt, or heard—
'What shall I say? I heard the people's cries, And saw the Prince wipe tears from Mansoul's eyes; I heard the groans, and saw the joy of many, Tell you of all, I neither will, nor can I; But by what here I say, you well may see That Mansoul's matchless wars no fables be.'
The narrative of this eventful war is authenticated by his personal feelings while under the chastising, correcting, hand of his heavenly Father; in his new birth and subsequent experience; in bringing his soul from darkness to marvellous light, and from the wretched bondage of sin to the glorious liberty of the gospel. This address is closed with a very important notice, which all our readers should keep constantly in mind—it is to attend to the author's key to the allegory, and that is his marginal notes—
'Nor do thou go to work without my key, (In mysteries men soon do lose their way), And also turn it right, if thou would'st know My riddle, and would'st with my heifer plough, It lies there in the window, fare thee well, My next may be to ring thy passing-bell.'
The last line strongly reminds us of the author's difficulty to quit the gin and beer-drinking practice of bell-ringing, to which in his youth he was so much addicted. It is recorded in his 'Grace Abounding,' Nos. 33 and 34.[3]
The form and order of the narrative is exceedingly beautiful, and deeply interesting to those who have been engaged in a similar warfare. Passing over the short and vivid narration of the fall of man, our personal feelings are excited by witnessing the methods of grace, adapted by a covenant-keeping God and Father, to rescue his people from their natural state of Diabolonian slavery. Many of the incidents will bring, to the enlightened reader's recollection, the solemn and powerful impressions under which he struggled, when opposing the invitations of Emmanuel. His holy joy, when a sense of pardoning love and mercy came over his soul; and his anxieties, when in conflict with doubts, and fears, and bloodmen.
Our young readers must be cautioned not to give way to doubts and fears for their soul's safety, because they have never passed through the same feelings which fitted Bunyan for a sphere of extraordinary usefulness. God brings his lambs and sheep into the fold by such means as are agreeable to his infinite wisdom and grace. Some surrender at the first summons; others hold out during a long and distressing siege. 'God's ways are not our ways.' All our anxious inquiries should be, Is Emmanuel in Heart-castle? is he 'formed in me the hope of glory?' do I live and believe in him who has immutably decreed that 'whosoever'—be he rich or poor, learned or unlearned—if he 'liveth and believeth in me, shall never die?' It matters not, as to my salvation, whether the siege was long or short. The vital question is, Has my heart been conquered; do I love Emmanuel? If I do, it is because he first loved me, and he changeth not. In proportion to the trouble that I gave to my Conqueror, so should be my zealous, holy, happy obedience to his commands. Much is expected from those to whom much as been forgiven. The Conqueror, by his victory, fits us for those peculiar duties to which he intends to devote us in extending his kingdom. In the history of this war, the reader's attention will be naturally arrested by the fact that Mansoul, having voluntarily surrendered to the dominion of Satan, made no effort to relieve herself. No spiritual feelings lurked in the walls to disturb the reign of Diabolus; not even a prayer or a sigh breaks forth from her heart for deliverance; she felt not her degradation nor her danger; she was dead while she yet lived—dead in sin; and from this state would have sunk, as thousands have, from spiritual and temporal death into eternal and irretrievable ruin. The first conception of a scheme for her deliverance from such awful danger, arises in the celestial court of her Creator; grace lays the foundation, and raises the top-stone. All the redeemed of God will unite in one song, 'Not unto us, O Lord; not unto us, but unto thy name give glory.' A covenant is made, ordered in all things and sure, to save Mansoul; and from this emanates the vast, the costly design of her deliverance. To effect this great object, the Mosaic dispensation—the Law, with all its terrors, is sent, in fearful array, to conquer or destroy. This is allegorically represented under the similitude of an army of forty thousand warriors, 'stout, rough-hewn men, fit to break the ice, and make their way by dint of sword.' They are under the command of four captains, each with his ensign—Boanerges and Thunder, Conviction and Sorrow, Judgment and Terror, Execution and Justice. To resist this force, Diabolus arms the town, hardens the conscience, and darkens the understanding. He places at Eargate a guard of DEAF MEN, under old Mr. Prejudice, and plants over that important gate two great guns, Highmind and Heady. He arms Mansoul with the whole armour of Satan, which is very graphically described. Summons after summons is unheeded. The death of friends, sickness, and troubles, pass by apparently without any good result. They 'will not hearken to the voice of charmers, charming never so wisely.' At length, the town is assaulted, conscience becomes alarmed, but the will remains stubborn. The beleaguering of the town—planting the ensigns—throwing up batteries—the slings casting, with irresistible force, portions of the Word into the mind—the battering-rams beating upon the gates, especially Eargate—exciting alarm under the fear of the just and awful punishment due to sin—all are described with an extraordinary knowledge of military terms and tactics. The episode of the three volunteers who enlisted under Shaddai, into Captain Boanerges' company—Tradition, Human-wisdom, and Man's-invention—are inimitably beautiful. When they were aught in the rear, and taken prisoners—'as they did not live so much by religion as by the fates of fortune'—they offer their services to Diabolus, and are joined to Captain Anything's company. After a few sharp assaults, convictions of sin alarm the conscience, and six of Diabolus' new Aldermen are slain with one shot. Their names are well worthy an attentive consideration, showing what open vices are abandoned upon the soul being first terrified with the fear of retribution—Swearing, Whoring, Fury, Stand-to-lies, Drunkenness, and Cheating.
Alarms are continued by day and night, until it is said to Mansoul, 'Upon all her pleasant things there was a blast, and burning instead of beauty; with shows of the shadow of death.' Thus was it with David—'My soul is cast down within me: deep calleth unto deep at the noise of thy waterspouts; all thy waves and thy billows are gone over me' (Psa 42:6,7).
All the assaults of Moses and the Law are ineffectual; the gates remain closed against her King and God. The thunders of Sinai and the voice of the prophets may alarm, but cannot conquer Mansoul. The thundering, terrifying captains appeal to the celestial court, and Emmanuel—God with us—condescends to fight the battle, and secure the victory. The angelic hosts desire to look into these things—they are the peers of the heavenly realm—the news 'flew like lightning round about the court'—and the greatest peers did covet to have commissions under Emmanuel. The captains that accompany him in this grand expedition are Faith, Hope, Charity, Innocence, and Patience. Mansoul is to be won by persuasion to receive her Saviour. The cost of the enterprise is vast indeed; the army is numerous as our thoughts, and who can number 'the multitude of his thoughts?' The battering rams and slings, we are told by the margin, mean the books of Sacred Scripture, sent to us by the influence of the Holy Ghost. Emmanuel is irresistible—Mansoul is taken—Diabolus is dragged out, stripped of his armour, and sent to the parched places in a salt land, 'seeking rest, but finding none.'
The heart at first trembles lest punishment should be justly poured out upon her for treason, but it becomes the throne of its lawful King; and instead of God's anger, his pardon and blessings are proclaimed, and Mansoul is filled with joy, happiness, and glory.
Reader, can you call to mind the peace and holy enjoyment which took possession of your soul, when—having passed through the fears and hopes, the terrors and alarms, of the new birth—you sat down, for the first time, at the table of the Lord, to celebrate the wonders of his grace? Then you rejoiced in hope full of immortality; then you could exclaim, 'O tidings! glad tidings! good tidings of good, and of great joy to my soul!' 'Then they leaped and skipped upon the walls for joy, and shouted, Let Emmanuel live for ever!' And then you fondly thought that happiness was secure for the rest of your pilgrimage, until your glorified spirit should enter into the celestial city.
Alas! your enemies were not dead. They insidiously seized an unguarded moment. Remiss in watchfulness, and formal in prayer, Carnal-security invade the mind. Your ardent love is cooled—intercourse with heaven is slight—and by slow degrees, and almost unperceived, Emmanuel leaves Heart-castle; and the prince of the power of the air promotes the treason, and foments rebellion, by the introduction of loose thoughts, under the name of harmless mirth. The news soon reach Diabolus, and an infernal conference, or dialogue of devils, is revealed by our author; who had watched the course and causes of spiritual declension, and was not 'ignorant of Satan's devices.'
The malignant craft and subtilty displayed in Satan's counsel, are described in a manner far beyond an ordinary imagination. They display the almost unbounded resources of genius and invention so richly possessed by the prince of allegorists, John Bunyan. It reminds us of the dialogue between Lucifer and Beelzebub, in that rare work by Barnardine Ochine, a reformer, published in 1549, called, A Tragedy or Dialogue of the unjust usurped Primacy of the Bishop of Rome.[4] In this is represented, in very popular language, the designs of Lucifer to ruin Christianity by the establishment of Popery. Lucifer thus addresses his diabolical conclave—'I have devised to make a certain new kingdom, replenished with idolatry, superstition, ignorance, error, falsehoods, deceit, compulsion, extortion, treason, contention, discord, tyranny, and cruelty; with spoiling, murder, ambition, filthiness, injuries, factions, sects, wickedness, and mischief; in the which kingdom all kinds of abomination shall be committed. And notwithstanding that it shall be heaped up with all kinds of wickedness, yet shall the [professed] Christian men think it to be a spiritual kingdom, most holy and most godly. The supreme head of this kingdom shall be a man which is not only sinful, and an abominable robber and thief, but he shall be sin and abomination itself; and yet, for all that, shall be thought of Christian men a God in earth, and his members, being most wicked, shall be called of men most holy. God sent his Son into the world, who, for the salvation of mankind, hath humbled himself even to the death of the cross. I will send my son into the world, who, for the destruction and condemnation of mankind, shall so advance himself that he shall take upon him to be made equal with God.' 'I will, by craft and diligence, shadow and cover superstition and idolatry with a fair face, and beauty of holy ceremonies, that men shall be made so drunken and so amazed with this outward pomp and show, that they shall not be able to discern truth from falsehood, when they be drowned in the flood of idolatry and superstition.' 'I will cause them to be most cruel tyrants and butchers of Christ and his members, under a pretence of zeal to the house of God. They shall hide their uncleanness and filthy behaviour with an exceeding wide cloak of hypocrisy, and with glorious shining titles.' Thus this intrepid reformer opened up the origin, the development, the desolations, of Popery; and, with a similar knowledge of Satan's devices, the Nonconformist Bunyan shows the means by which Diabolus urges the young Christian into a backsliding state. 'Let our Diabolonian friends in Mansoul draw it into sin, for there is nothing like sin to devour Mansoul; while we will send against it an army of twenty or thirty thousand sturdy terrible doubters. Sin renders Mansoul sick and faint, while doubts are by it made fierce and strong.' At length Diabolus and his army of doubts march from Hellgate Hill to Mansoul: the order in which they are placed, and the names of the officers, are very instructive, as well as curious. Election-doubteres, under Captain Rage—Vocation-doubters, commanded by Captain Fury—Grace-doubters, led by Captain Damnation—Faith-doubters, under Captain led by Captain Brimstone—Resurrection-doubters, by Captain Torment—Salvation-doubters, under Captain Noease—Glory-doubters, commanded by Captain Sepulchre—Felicity-doubters, led by Captain Pasthope. Incredulity was Lord-general, and Diabolus was King and Commander-in-chief. The roaring of the drum—their alarming outcries, Hell-fire! Hell-fire!—their furious assaults—the multitude of doubts—and the perplexity of poor distracted Mansoul, are admirably and truly narrated. The town makes a sortie in the night, but Diabolus and his legions, experienced in night work, drive them back, and severely wound Captains Faith, Hope, and Experience. Again the gates are assaulted, and Diabolus and his doubters gain an entrance, by the senses, into the town, but cannot force the heart; and Mansoul is reduced to the greatest straits and sadness. In this extremity, prayers are incessantly offered up to Emmanuel; but, for a long time, they can obtain no satisfactory answers. Both parties are on the alert; but Diabolus finds it impossible, either by treachery or by storming with his legion of doubts, to gain possession of Heart-castle. Being worsted in a general engagement, the doubters are slain, and are buried with their armour; yea, all that did but smell of a Diabolonian Doubter. The arch-fiend now enters upon a new mode of assault—he sends for a reinforcement, to try the effect of persecution; and obtains an army of fifteen thousand Bloodmen, from the province of Loathgood. To these were added ten thousand new Doubters, under their commander old Incredulity. These Bloodmen were 'rugged villains, and had done feats heretofore'; 'they were mastiffs, and would fasten upon father, mother, brother, yea, upon the Prince of princes. Among their officers is Captain Pope, whose colours were the stake, the flame, and the good man in it.' To these I would humbly suggest the propriety of adding one more—it is Captain State-religion, upon whose standard should be represented the Nonconformist John Bunyan in a damp, dreary dungeon, writing his 'Pilgrim's Progress,' with his poor blind child at his feet. O persecutor, whether you burn or imprison a Nonconformist, or harass him in Ecclesiastical courts, or seize his goods to support forms or ceremonies which he believes to be Antichristian, your commander is old Incredulity—your king is Diabolus! The Bloodmen send a summons to Mansoul 'as hot as a red hot iron,' threatening fire and sword, and utter destruction; but the God who visited our pious author in prison, and cherished and comforted him in his twelve years' sufferings under persecution, came to the relief of Mansoul. The Diabolonian army is routed—the Doubters are slain, excepting a few who escaped—the Bloodmen or persecutors were not to be slain, but to be taken alive. The prisoners are brought to trial, with all the forms and solemnities of law; and the narrative concludes with a most admirable charge from Emmanuel to keep Mansoul in a state of the most prayerful vigilance. Enemies still lurk within, to keep her humble; that she may feel her dependence upon God, and be found much in communion with him. 'Believe that my love,' says Emmanuel, 'is constant to thee. Watch, hold fast, till I come.'
In the whole detail of this war, very singular skill is manifested. A keen observer of all that passed before him, aided by a most retentive memory, and a fertile imagination, enabled our pilgrim forefather to gain much knowledge in a short time. He had been engaged, as a private soldier, in the Civil war; and was at the siege of Leicester, when it was taken by Prince Rupert. This gave him a knowledge of the meaning of trumpet or bugle sounds; so that, when the trumpeters made their best music, in the expectation of Emmanuel's speedy assistance to help Mansoul, Diabolus exclaims, 'What do these madmen mean? they neither sound to boot and saddle, nor horse and away, nor a charge.'
Bunyan had been released from his tedious and cruel imprisonment for conscience sake about ten years, when he published the 'Holy War.' In this interval of time, although labouring incessantly to win souls to Christ, being a very popular preacher, yet he must have found time to gratify his incessant thirst for knowledge; gaining that he might communicate, and in imparting it, receiving into his own mind a rich increase. This would doubtless lead him to read the best of our Puritan and Nonconformists' works, so that we find him using the Latin words primum mobile, carefully noting in the margin that he meant 'the soul'; and from hence he must have scraped acquaintance with Python, Cerberus, and the furies of mythology, whom he uses in this war, describing accurately their names and qualities.
At first sight, it may seem strange that the armies, both within and without the city, should be so numerous, as it is but one man who is the object of attack and defence—one human body, containing one immortal Mansoul; but if the reader reflects that every soldier represents a thought, who can number them? At one time, by the sin-sickness, eleven thousand—men, women, and children—died in Mansoul! this is interpreted by Bunyan to mean, that the men represented 'good thoughts'—the women, 'good conceptions'—and the children, 'good desires.' The town is assaulted by thirty or forty thousand doubts, very curiously and methodically arranged.
The value of the marginal notes is very great, throwing immediate light upon many difficult passages. Every reader should make free use of the key which lieth in the window [the margin]. The value of this key is seen by a few quotations. Thus, when Diabolus beat a charge against the town, my Lord Reason was wounded in the head—the brave Lord Mayor, Mr. Understanding, in the eye—and 'many also of the inferior sort were not only wounded, but slain outright.' The margin explains this as meaning 'Hopeful thoughts.' When the enemy broke into the town at Feelgate, during a night of terror, and got possession, it is described as being accompanied by all the horrors of war—by atrocities probably even greater than those perpetrated by Rupert's cavaliers at Leicester. 'Young children were dashed in pieces, yea, those unborn were destroyed.' 'The women were beastlike abused.' This is interpreted by two marginal notes—'Good and tender thoughts,' 'Holy conceptions of good.'
The storming of Leicester took place in the night, and furnished Bunyan, who was an eyewitness, with a correct notion of raising the standard, beleaguering the city, and forcing the gates, and a lively view of the desolations he describes. Awful as is his account of the sacking of Mansoul, with its murders and desolations, yet it may prove to be a good description of the conduct of Prince Rupert and his cavaliers at the storming of Leicester. Strike out the name of Diabolus, and insert Rupert, and put Leicester instead of Mansoul, and the account of the brutal conduct of the Royal army will be found accurately described. Lord Clarendon, who wrote to gain the smiles of royalty, plainly tells us that, when Prince Rupert and the King took Leicester, 'The conquerors pursued their advantage with the usual license of rapine and plunder, and miserably sacked the whole town, without any distinction of persons and places. Churches and hospitals, as well as other houses, were made a prey to the enraged and greedy soldier, to the exceeding regret of the King.' Clarendon goes on to account for the exceeding regret of Charles: it was because many of his faithful friends had suffered, in the confusion of this murderous scene of rapine and plunder.
In the 'Holy War,' Bunyan has not been, nor can he ever be, charged with copying from any author who preceded him. Erasmus, Gouge, and many other of our Reformers, Puritans, and Nonconformists, commented upon the Christian's armour and weapons. Benjamin Keach, about the time that the 'Holy War' appeared, published his War with the Devil, or, the Young Man's Conflict with the Powers of Darkness. It is a series of admirable poetical dialogues on the corruption and vanity of youth, the horrible nature of sin, and deplorable condition of fallen man; with the rule of conscience and of true conversion. It has nothing allegorical in it, but is replete with practical warnings and exhortations. No one had ever attempted, under the form of an allegory, to describe the internal conflict between the powers of darkness and of the mind in the renewed man; the introduction of evil thoughts and suggestions, their unnatural union with the affections, and the offspring of such union, under the name of Diabolonians, who, when Mansoul is watchful unto prayer, lurk in the walls; but when in a backsliding state, are tolerated and encouraged openly to walk the streets. Some have supposed that there is a slight similarity between the description, given by John Chrysostom of the battle between the hosts of hell and mankind, and John Bunyan's 'Holy War.' It is not at all probable that Bunyan was acquainted with Chrysostom on the Priesthood, which was then locked up in the Greek language, but has been since translated into English. Nor can we find any similarity between the work of the pious apostolically descended tinker, and the learned Greek father. Chrysostom's picture of the battle is contained in a letter to Basil, urging him to become a minister of the gospel. It is in words to this effect:—'Pent up in this body, like a dungeon, we cannot discern the invisible powers. Could you behold the black army of the devil and his mad conflict, you would witness a great and arduous battle, in which there is no brass or steel,[5] no horses or wheeled chariots, no fire and arrows, but other instruments much more formidable. No breastplates, or shields, or swords, or darts. The very sight of this accursed host is alone sufficient to paralyze a soul which is not imbued with courage furnished by God, and with even greater foresight than valour. Could you calmly survey all this array and war, you would see, not torrents of blood or dead bodies, but fallen souls! You would see wounds so grievous, that human war, with all its horrors, is mere child's play or idle pastime, in comparison to the sight of so many souls struck down every day by Satan.' Thus this learned Greek father very eloquently represents the great battle of Satan and his hosts, against all mankind. But for a description of the internal conflict, Diabolus and his army of Doubters and Bloodmen arrayed against the powers of Mansoul, Bunyan stands alone and most beautifully resplendent.
In this war there is no combination of souls to resist Satan, nor can any human powers in any way assist us in the trying battle. Here, O my reader, you and I must stand alone far from the aid of our fellow-men. We must call upon all the resources of our minds, and while there is unity within, no resisting or treason—while the Holy Spirit strengthens and inclines the will, the understanding, the conscience, the affections, and all our powers are united to resist Satan, God fights for us, and the heart is safe under the gracious smiles of our Emmanuel. May we never forget that our spiritual life is totally dependent upon him, in whom, as to the body, we live, and move, and have our being. But when doubts enfeeble us, and Bloodmen harass us, there is no help from man. No pope, cardinal, archbishop, minister, or any human power can aid us; ALL our hope is in God alone; every effort for deliverance must be by fervent prayer and supplication, from the heart and conscience, directly to God. Our petitions must be framed by the Holy Ghost, and presented unto Shaddai, not by priest or prelate, but by our Emmanuel, Jesus Christ, the only intercessor and mediator.
The attentive reader of Bunyan's works will notice the difference between the trial of Faithful in the 'Pilgrim's Progress,' and that of the prisoners brought to the bar as traitors in the 'Holy War.' The judge and jury are particularly overbearing to Faithful, much more so than to the Diabolonians. Still there is one very strong feature in which they all agree. The prisoners are all brought to their trial, not that their guilt or innocence might be proved, but in order to their condemnation and execution. All are brought up in chains, a custom which then was very prevalent, if not universal, but which is now only read of as a cruel practice of a bygone age.
There are a few riddles or questions arising out of this narrative, the solving of which may afford instructive amusement to the reader. What is meant by the drum of Diabolus, which so terrified Mansoul? Refer to Galatians 3:10; Hebrews 6:4-8; 1 John 5:16; Hebrews 12:29. Why were the troops numbered at forty thousand, that came up to alarm and convince Mansoul of sin, or righteousness, and of judgment, while Emmanuel's army is not numbered? See Joshua 4:13; Hebrews 12:22. When the Doubters are slain or driven from Mansoul, after her conversion, they go straggling up and down the country enslaving the barbarous people (the margin informs us that the unbeliever never fights the Doubters). Why do they go by fives, nines, and seventeens? Do these odd numbers refer to the nine companies of Doubters, and eight of Bloodmen, who were under the command of five fallen angels—Diabolus, Beelzebub, Lucifer, Legion, and Apollyon? Fearful odds against a poor fallen sinner, five evil spirits, or nine classes of doubts, or these nine doubts united to eight kinds of Bloodmen or persecutors.
In a work so highly allegorical, and founded upon a plain narrative of facts in the experience of the author, the editor deemed it needful to add numerous notes. These contain all that appeared to be explanatory or illustrative in other commentaries, with many that are original; obsolete terms and customs are explain; references are given to about fifty passages in the 'Grace Abounding,' that the reader's attention may be constantly directed to the solemn truths which are displayed under this delightful allegory. The editor has the consolation of hoping that the result of great labour can do no injury. Those whose deep experience in the spiritual warfare enables them to understand and enjoy the allegory, can pass them by; while many of the poor but immortal souls engaged in this warfare, who are not deeply experienced, may receive aid and encouragement to persevere, until they shall exclaim, The battle is fought, the victory is won, eternal praises to the great and gracious Emmanuel.
Reader, I must not detain you much longer from the pleasure of entering upon a narrative so deeply interesting to all who possess the understanding heart—an allegory, believed by very many to be the most beautiful and extraordinary that mere human genius ever composed in any language. O consider the worth of an immortal soul! God sent his servants, Moses and the prophets, with their slings and battering-rams, their great and precious promises to the early prophets, who have faithfully handed them down to us; and then came Emmanuel and his heavenly army, and all this to conquer Mansoul! Without the shedding of blood, there is no remission of sin. The blood of bulls and of goats cannot wash out our stains. We must be found in Christ as part of his mystical body, and thus in perfection obey the Divine law, and then, through the sin-atoning offering of Emmanuel, God's equal, eternal Son, a fountain is opened for sin and uncleanness, in which our souls, being purified, shall be clothed with the garment of salvation. Who can calculate the worth of his immortal soul, that God himself should pay so costly a price for its redemption! May the desire of every reader be, O that my soul may be engaged in this holy war, my ears be alarmed by the infernal drum of Diabolus, that my Heart-castle may receive the King of salvation, and Christ be found there the hope of glory. Then may we feel the stern necessity of incessant watchfulness and prayer against carnal security, or any other cause of backsliding, with its consequent miseries.
Well may the world wonder, how a poor travelling tinker could gain the extraordinary knowledge, which enabled him to become the greatest allegorical writer that the world ever saw. The reason is obvious, he lived and moved and had his being in the atmosphere of God's revealed will. It was this that enabled him to take the wings of the morning, and fly not only to the uttermost parts of the visible but of the invisible world; to enjoy scenes of light and glory, such as Gabriel contemplated when he came from heaven to Nazareth, and revealed to Mary her high destiny—that her Son should be the promised Saviour, who should bear the government of the universe upon his shoulders—whose name was Wonderful—Counsellor—the Mighty God—the everlasting Father—the Prince of Peace—Emmanuel, God with us.
Bunyan's industry and application must have been intense, he could not by possibility for a single moment say, 'soul take thine ease,' inglorious, destructive ease. His hands had to labour for his bread, and to provide for a most exemplary wife and four children, one of them blind. There was no hour of his life when he could have said to his soul, Let all thy noble powers be absorbed in eating, drinking, being merry—mere animal gratifications. The Holy War, the solemn results depending upon it, salvation or eternal ruin, the strong desire to glorify Emmanuel, the necessity to labour for his household—that blessed industry left him no opportunity for weaving a web of unmeaning casuistic subtilties, in which to entangle and engulph his soul, like a Puseyite or a German Rationalist. The thunders and lightnings of Sinai had burnt up all this wood, hay, and stubble, and with child-like simplicity he depended upon the Holy Spirit, while drawing all his consolations and all his spiritual supplies from the sacred Scriptures.
Bunyan's narrative of the Holy War, from its commencement in the fall of man to that splendid address of Emmanuel with which it concludes, has been the study of the Editor for more than forty years, and he hopes that no future year of the residue of his life will be spent without reading this solemn, soul-stirring, delightful narrative.
