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.



FOOTNOTES:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[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).