[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 END