The Works of John Bunyan, vol 3 by John Bunyan (summer books .TXT) 📕

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