[263] Luther was wont to caution against the white devil as much as the black one; for Satan transforms himself into an angel of light, and his ministers as ministers of righteousness (2 Cor. 11:14, 15). And how do they deceive souls? By flattery. Leading poor sinners into a fine notion of some righteous character they have in themselves, what great advances they have made, and what high attainments they have arrived to, even to be perfect in themselves, to be free from sin, and full of nothing but love. These are black men clothed in white-(Mason).
[264] By this shining one understand the loving Lord the Holy Ghost, the leader and guide of Christ's people. When they err and stray from Jesus the way, and are drawn from Him as the truth, the Spirit comes with His rod of convic-tion and chastisement, to whip souls for their self-righteous pride and folly, back to Christ, to trust wholly in Him, to rely only on Him, and to walk in sweet fellowship with Him. So he acted by the Galatian church, which was flattered into a notion of self-righteousness, and self-justification. So David, when he found himself nearly lost, cries out, "He restoreth my soul: He leadeth me in the paths of righteousness for His name's sake" (Psa. 23:3)-(Mason). The devil, in his attempts after our destruction, maketh use of the most suitable means. The serpent, Adam knew, was subtle, therefore Satan useth him, thereby to catch this goodly creature, man. Hereby the devil least appeared [this fine-spoken man], and least appearing, the temptation soonest took the tinder-(Bunyan on Genesis, vol. 2, p. 428).
[265] The backsliding of a Christian comes through the overmuch persuading of Satan and lust; that the man was mistaken, and that there was no such horror in the things from which he fled; nor so much good in the things to which he hosted. Turn again, fool, says the devil. I wonder what frenzy it was that drove thee to thy heels, and that made thee leave so much good behind thee as other men find in the lusts of the flesh and the good of the world. As for the law, and death, and the day of judgment, they are but mere scarecrows, set up by politic heads, to keep the ignorant in subjection. Well, he goes back, fool as he is, conscience sleeps, and flesh is sweet; but, behold, he again sees his own nakedness-he sees the law whetting his axe-the world is a bubble. He also smells the brimstone which begins to burn within him. Oh! saith he, I am deluded! "Have mercy upon me, O God!"-(Christ a Complete Saviour, vol. 1, p. 223).
[266] A wicked man, though he may hector it at times with his proud heart, as though he feared neither God nor hell; yet again, at times, his soul is even drowned with terrors. If one knew the wicked, when they are under warm convic-tions, then the bed shakes on which they be; then the proud tongue doth falter in their mouth, and their knees knock one against another. Then their conscience stares, and roars, and tears, and arraigns them. O! none can imagine what fearful plights a wicked man is in at times!-(Bunyan's Desires of the Righteous, vol. 1, p. 746).
[267] On the Delectable Mountains, the pilgrims had a sight of the Celestial City. No matter if it were but a glimpse; still they saw it, they really saw it, and the remembrance of that sight never left them. There it was in glory! Their hands trembled, their eyes were dim with tears, but still that vision was not to be mistaken. There, through the rifted clouds, for a moment, the gates of pearl were shining, the jasper walls, the endless domes, the jeweled battlements! The splendour of the city seemed to pour, like a river of light, down upon the spot where they were standing—(Cheever).
[268] See how we are surrounded with different enemies! No sooner have they escaped the self-righteous flatterer, but they meet with the openly profane and licentious mocker-aye, and he set out, and went far too; yea, further than they. But, behold, he has turned his back upon all; and though he had been 20 years a seeker, yet now he proves, that he has neither faith nor hope, but ridicules all as delusion. Awful to think of! O what a special mercy to be kept believing and persevering, and not regarding the ridicule of apostates!-(Mason).
[269] "To round"; to be open, sincere, candid. "Maister Bland answered flatly and roundly"-(Fox's Book of Martyrs).
[270] Upon the declaration for liberty of conscience, the church for a season was free from persecution. It was like enchanted ground; and some, who had been watchful in the storm, became careless and sleepy in this short deceitful calm-(ED).
[271] Ah, these short naps for pilgrims! The sleep of death, in the enchanted air of this world, usually begins with one of these short naps-(Cheever).
[272] The Enchanted Ground may represent worldly prosperity; agreeable dispensations succeeding long-continued difficulties. This powerfully tends to produce a lethargic frame of mind; the man attends to religious duties more from habit, than from delight in the service of God. No situation requires so much watchfulness. Other experiences resemble storms, which keep a man awake; this is a treacherous calm, which lulls him to sleep-(Scott).
[273] O Christian, beware of sleeping on this enchanted ground! When all things go easy, smooth, and well, we are prone to grow drowsy in soul. How many are the calls in the Word against spiritual slumber! and yet how many professors, through the enchanting air of this world, are fallen into the deep sleep of formality! Be warned by them to cry to thy Lord to keep thee awake to righteousness, and vigorous in the ways of thy Lord-(Mason).
[274] Here you see, as our Lord says, "It is the Spirit who quickeneth, the flesh profiteth nothing" (John 6:63). Our carnal nature is so far from profiting in the work of conversion to Christ, that it is at enmity against Him, and opposes the Spirit's work in showing us our want of Him, and bringing us to Him. Man's nature and God's grace are two direct opposites. Nature opposes, but grace subdues nature, and brings it to submission and subjection. Are we truly convinced of sin, and converted to Christ? This is a certain and sure evidence of it-we shall say from our hearts, Not unto us, nor unto any yieldings and compliances of our nature, free-will, and power, but unto Thy name, O Lord, be all the glory. For it is by Thy free, sovereign, efficacious grace, we are what we are. Hence, see the ignorance, folly, and pride of those who exalt free-will, and nature's power, &c. Verily they do not know themselves, even as they are known-(Mason).
[275] Not the evil of sin in the sight of God, but the remorse and fear of wrath, with which the convinced sinner is oppressed, and from which he, at times, seeks relief by means which exceedingly increase his actual guilt. Nothing but a free pardon, by faith in the atoning sacrifice of Christ, can take away guilt; but the uneasiness of a man's conscience may be for a time removed by various expedients-(Scott).
[276] In modern editions, this has been altered to "sin enough in one day." But in any period of time, selecting that duty in the discharge of which we have felt the most pure, there has been a mixture of sin. "For there is not a day, nor a duty; not a day that thou livest, nor a duty that thou dost, but will need that mercy should come after to take away thy iniquity"-(Bunyan's Saints' Privilege, vol. 1, p. 679). These are solemn and humbling reflections-(ED).
[277] Thus, you see, in conversion, the Lord does not act upon us as though we were mere machines. No, we have understanding; He enlightens it. Then we come to a sound mind; we think right, and reason justly. We have wills; what the understanding judges best, the will approves, and then the affections follow after; and thus we choose Christ for our Saviour, and glory only in His righteousness and salvation. When the heavenly light of truth makes manifest what we are, and the danger we are in, then we rationally flee from the wrath to come, to Christ the refuge set before us-(Mason).
[278] Pray mind this. The grand object of a sensible sinner is righteousness. He has it not in himself; this he knows. Where is it to be found? In Christ only. This is a revealed truth; and without faith in this, every sinner must be lost. Consider, it is at the peril of your soul that you reject the righteousness of Christ; and do not believe that God imputeth it without works for the justification of the ungodly. O ye stout-hearted, self-righteous sinners, ye who are far from righteousness, know this and tremble!-(Mason).
[279] The true nature of faith is to believe and rest upon the Word of truth, and wait for the promised comfort. That faith which is the gift of God leads the soul to wait upon and cry to God, and not to rest till it has some blessed testimony from God of interest in the love and favour of God in Christ Jesus. But O how many professors rest short of this!-(Mason).
[280] As I thought my case most sad and fearful, these words did with great power suddenly break in upon me, "My grace is sufficient for thee," three times together. O! methought every word was a mighty word for me; as My, and grace, and sufficient, and for thee; they were then, and sometimes are still, far bigger than others be-(Grace Abounding, No. 206).
[281] The Lord's dealings with his children are various, but all lead to the same end; some are shaken with terror, while others are more gently drawn, as with cords of love. In these things believers should not make their experiences standards one for another; still there is a similarity in their being brought to the same point of rejecting both sinful and righteous self, and believing on the Lord Jesus Christ as their complete salvation-(Andronicus).
[282] Christ did not appear to Hopeful's senses, but to his understanding; and the words spoken are no other than texts of Scripture taken in their genuine meaning-not informing him, as by a new revelation, that his sins were pardoned, but encouraging him to apply for this mercy, and all other blessings of salvation-(Scott).
[283] Since the dear hour that brought me to Thy foot, And cut up all my follies by the root, I never trusted in an arm but Thine, Nor hoped, but in Thy righteousness Divine. My prayers and alms, imperfect and defiled, Were but the feeble efforts of a child. Howe'er perform'd, it was their brightest part That they proceeded from a grateful heart. Cleans'd in Thine own all-purifying blood, Forgive their evil, and accept their good. I cast them at Thy feet—my only plea Is what it was, DEPENDENCE UPON THEE!—(Cowper).
[284] Not governed by the Word of God, but by his own will, his grounds of confidence for salvation unfitted him for Christian fellowship, unless he happened to fall in with a man who had imbibed his own notions-(ED).
[285] The desire of Heaven-when its nature is not understood, the proper means of obtaining it are neglected, other objects are preferred to it-is no proof that a man will be saved. The expression, "The desire of grace is grace," is very fallacious. But to hunger and thirst for God, and His righteousness, His favour, image, and service, as the supreme good, so that no other object can satisfy the heart, is grace indeed, and shall be completed in glory-(Scott).
[286] Real Christians are often put to a stand, while they find and feel the workings of all corruptions and sins in their nature; and when they hear others talk so highly of themselves, how full their hearts are of love to God, and of good motions, without any complainings of their hearts. But all this is from the ignorance of their own hearts; and pride and self-righteousness harden them against feeling its desperate wickedness-(Mason).
[287] I saw that it was not my good frame of heart that made my righteousness better, nor yet my bad frame that made my righteousness worse; for my righteousness was Jesus Christ, the same yesterday, and today, and forever (Heb. 13:8)-(Grace Abounding, No. 229).
[288] Here we see how naturally the notion of man's righteousness blinds his eyes to, and keeps his heart from believing, that Christ's personal righteousness alone justifies a sinner in the sight of God; and yet such talk bravely of believing, but their faith is only fancy. They do not believe unto righteousness; but imagine they have now, or shall get, a righteousness of their own, some how or other. Awful delusion!-(Mason).
[289] Here is the very essence of that delusion which works by a lie, and so much prevails, and keeps up an unscriptural hope in the hearts of so many professors. Do, reader, study this point well; for here seems to be a show of scriptural truth, while the rankest poison lies concealed in it. For it is utterly subversive of, and contrary to, the faith and hope of the Gospel-(Mason).
[290] The way of being justified by faith for which Ignorance pleads may well be called "fanatical," as well as "false"; for it is nowhere laid down in Scripture; and it not only changes the way of acceptance, but it takes away the rule and standard of righteousness, and substitutes a vague notion, called sincerity, in its place, which never was, nor can be, defined with precision-(Scott).
[291] Justification before God comes, not by imitating Christ as exemplary in morals, but through faith in His precious blood. To feed on Jesus is by respecting Him as made of God a curse for our sin. I have been pleased with observing, that none of the signs and wonders in Egypt could deliver the children of Israel thence, until the lamb was slain—(Bunyan on Justification, vol. 2, p. 330).
[292] Under these four heads, we have a most excellent detection of a presumptive and most dangerous error which now greatly prevails, as well as a scriptural view of the nature of true faith, and the object it flies on wholly and solely for justification before God, and acceptance with God. Reader, for thy soul's sake, look to thy foundation. See that thou build upon nothing in self, but all upon that sure foundation which God hath laid, even his beloved Son, and his perfect righteousness-(Mason).
[293] This, by all natural men, is deemed the very height of enthusiasm; but a spiritual man knows its blessedness, and rejoices in its comfort. It is a close question. What may we understand by it? Doubtless, what Paul means when he says, "It pleased God to reveal His Son in me," (Gal. 1:15, 16): that is, he had such an internal, spiritual, experimental sight, and knowledge of Christ, and of salvation by Him, that his heart embraced Him, his soul cleaved to Him, his spirit rejoiced in Him; his whole man was swallowed up with the love of Him, so that he cried out in the joy of his soul, This is my Beloved and my Friend-my Saviour, my God, and my Salvation. He is the chief of ten thousand, and altogether lovely. We know nothing of Christ savingly, comfortably, and experimentally, till He is pleased thus to reveal Himself to us (Matt. 11:27). This spiritual revelation of Christ to the heart is a blessing and comfort agreeable to, and consequent upon, believing on Christ, as revealed outwardly in the Word. Therefore, every believer should wait, and look, and long, and pray for it. Beware you do not despise it; if you do, you will betray your ignorance of spiritual things, as Ignorance did-(Mason).
[294] Many of these revelations appear in the Grace Abounding, as "that scripture fastened on my heart" (No. 201); "that sentence darted in upon me" (No. 204); "these words did with great power break in upon me" (No. 206); "suddenly this sentence fell upon my soul" (No. 229); and many others-(ED).
[295] That sinner is not thoroughly awakened, who does not see his need of Christ's righteousness to be imputed to him. Nor is he quickened, who has not fled to Christ as "the end of the law for righteousness to every one that believeth" (Rom. 10:4)-(Mason).
[296] Ignorant professors cannot keep pace with spiritual pilgrims, nor can they relish the doctrine of making Christ all in all, in the matter of justification and salvation, and making the sinner nothing at all, as having no hand in the work, nor getting any glory to himself by what he is able to do of himself. Free grace and free will; Christ's imputed righteousness, and the notion of man's personal righteousness, cannot accord-(Mason).
[297] Take heed of hardening thy heart at any time, against convictions or judgments. I bid you before to beware of a hard heart; now I bid you beware of hardening your soft heart. The fear of the Lord is the pulse of the soul. Pulses that beat best are the best signs of life; but the worst show that life is present. Intermitting pulses are dangerous. David and Peter had an intermitting pulse, in reference to this fear-(Bunyan on the Fear of God, vol. 1, pp. 487, 489). [298] Mark well Christian's definition of "fear." It is one of those precious passages in which our author gives us the subject matter of a whole treatise in a few short and plain sentences. Treasure it up in your heart, and often ponder it there. It will prove, through the blessing of the Spirit, a special means of enlivening, when spiritual langour, in consequence of worldly ease, is creeping upon your soul-(Andronicus).
[299] "Pitiful old self-holiness." Mind this phrase. Far was it from the heart of good Mr. Bunyan to decry personal holiness. It is nothing but self-holiness, or the holiness of the old man of sin; for true holiness springs from the belief of the truth, and love to the truth. All besides this only tends to self-confidence, and self-applause-(Mason).
[300] It is good to call to mind one's own ignorance, when in our natural estate, to excite humility of heart, and thankfulness to God, who made us to differ, and to excite pity towards those who are walking in nature's pride, self-righteousness, and self-confidence-(Mason).
[301] "Temporary"; one who is doctrinally acquainted with the Gospel, but a stranger to its sanctifying power. The reasons and manner of such men's declensions and apostasy are very justly and emphatically stated-(Scott).
[302] In Hoffman's poetical version of the "Pilgrim," this sentence is, "And nature will return, like Pope, to pork"; alluding to one of the Popes, who used daily to have a dish of pork; but, being sick, his physicians forbade it, when the Pope, in a rage, cried out, "Give me my pork, in spite of God"-(ED).
[303] A true description of the state of some professors. Here see the reason why so many saints, as they are called, fall away. From hence, some take occasion to deny the scriptural, soul-comforting doctrine, of the certain perseverance of God's saints unto eternal glory. So they display the pride of their own hearts, their ignorance of God's Word, while they make God's promises of no effect, and the Gospel of his grace, only much ado about nothing-(Mason).
[304] Three young fellows, Mr. Tradition, Mr. Human-wisdom, and Mr. Man's-invention, proffered their services to Shaddai. The captains told them not to be rash; but, at their entreaty, they were listed into Boanerges' company, and away they went to the war. Being in the rear, they were taken prisoners. Then Diabolus asked them if they were willing to serve against Shaddai. They told him, that as they did not so much live by religion as by the fates of fortune, they would serve him. So he made two of them sergeants; but he made Mr. Man's-invention his ancient-bearer [standard-bearer]-(Bunyan's Holy War).
[305] See how gradually, step by step, apostates go back. It begins in the unbelief of the heart, and ends in open sins in the life. Why is the love of this world so forbidden? Why is covetousness called idolatry? Because, whatever draws away the heart from God, and prevents enjoying close fellowship with him, naturally tends to apostasy from him. Look well to your hearts and affections. "Keep thy heart with all diligence, for out of it are the issues of life" (Prov. 4:23). If you neglect to watch, you will be sure to smart under the sense of sin on earth, or its curse in hell. "See then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil" (Eph. 5:15, 16)-(Mason).
[306] O what a blessed state! what a glorious frame of soul is this! Job speaks of it as the candle of the Lord shining upon his head (29:3). The church, in a rapture, cries out, "Sing, O heavens; and be joyful, O earth; break forth into singing, O mountains: for the Lord hath comforted His people" (Isa. 49:13). Paul calls this, "The fullness of the blessing of the Gospel of Christ" (Rom. 15:29). O rest not short of enjoying the full blaze of Gospel peace and spiritual joy-(Mason). During the last days of that eminent man of God, Dr. Payson, he once said, "When I formerly read Bunyan's description of the Land of Beulah, where the sun shines and the birds sing day and night, I used to doubt whether there was such a place; but now my own experience has convinced me of it, and it infinitely transcends all my previous conceptions." The best possible commentary on the glowing descriptions in Bunyan is to be found in that very remarkable letter dictated by Dr. Payson to his sister, a few weeks before his death-"Were I to adopt the figurative language of Bunyan, I might date this letter from the Land Beulah, of which I have been for some weeks a happy inhabitant. The Celestial City is full in my view. Its glories have been upon me, its breezes fan me, its odours are wafted to me, its sounds strike upon my ears, and its spirit is breathed into my heart. Nothing separates me from it but the River of Death, which now appears but as an insignificant rill, that may be crossed at a single step, whenever God shall give permission. The Sun of Righteousness has been gradually drawing nearer and nearer, appearing larger and brighter as He approached, and now He fills the whole hemisphere, pouring forth a flood of glory, in which I seem to float, like an insect in the beams of the sun; exulting, yet almost trembling, while I gaze on this excessive brightness, and wondering, with unutterable wonder, why God should deign thus to shine upon a sinful worm"-(Cheever). [307] In the immediate view of heavenly felicity, Paul "desired to depart hence, and be with Christ, as far better" than life. David "fainted for God's salvation." In the lively exercise of holy affections, the believer grows weary of this sinful world, longs to have his faith changed for sight, his hope swallowed up in enjoyment, and his love perfected—(Scott).
[308] No other language than that of Bunyan himself, perused in the pages of his own sweet book, could be successful in portraying this beauty and glory; for now he seems to feel that all the dangers of the pilgrimage are almost over, and he gives up himself without restraint so entirely to the sea of bliss that surrounds him, and to the gales of Heaven that are wafting him on, and to the sounds of melody that float in the whole air around him, that nothing in the English language can be compared with this whole closing part of the "Pilgrim's Progress," for its entrancing splendour, yet serene and simple loveliness. The colouring is that of Heaven in the soul; and Bunyan has poured his own Heaven-entranced soul into it. With all its depth and power, there is nothing exaggerated, and it is made up of the simplest and most scriptural materials and images. We seem to stand in a flood of light, poured on as from the open gates of paradise. It falls on every leaf and shrub by the way-side; it is reflected from the crystal streams that, between grassy banks, wind amidst groves of fruit-trees into vineyards and flower-gardens. These fields of Beulah are just below the gate of Heaven; and with the light of Heaven there come floating down the melodies of Heaven, so that here there is almost an open revelation of the things which God hath prepared for them that love Him—(Cheever).
[309] This is the place, this is the state, Of all that fear the Lord; Which men nor angels may relate With tongue, or pen, or word. No night is here for to eclipse Its spangling rays so bright; Nor doubt, nor fear, to shut the lips Of those within this light.
The strings of music here are timed For heavenly harmony, And every spirit here perfumed With perfect sanctity. Here run the crystal streams of life, Quite thorow all our veins; And here by love we do unite With glory's golden chains.—(Bunyan's One Thing Needful).
[310] Mr. Flavel, being on a journey, set himself to improve the time by meditation; when his mind grew intent, till at length he had such ravishing tastes of heavenly joys, and such full assurance of his interest therein, that he utterly lost the sight and sense of this world and all its concerns, so that for hours he knew not where he was. At last, perceiving himself faint, he alighted from his horse and sat down at a spring, where he refreshed himself, earnestly desiring, if it were the will of God, that he might there leave the world. His spirit reviving, he finished his journey in the same delightful frame; and all that night passed without a wink of sleep, the joy of the Lord still overflowing him, so that he seemed an inhabitant of the other world-(Pneumatologia, 4to, 2d edit. p. 210).
[311] Who are these ministering spirits, that the author calls "men"? Are they the glorified inhabitants of the Celestial City? Moses and Elias appeared at the transfiguration; so the spirit who spake with John (Rev. 20:10), was his fellow-servant. Are these "spirits of just men made perfect"-the angel-ministering spirits which are sent forth to minister for them who shall be heirs of salvation? (Heb. 1:14; 12:22, 23)-(ED).
[312] What are these two difficulties? Are they not death without, and unbelief within? It is through the latter that the former is all-distressing to us. O for a strong, world-conquering, sin-subduing, death-overcoming faith, in life and death! Jesus, Master, speak the word, unbelief shall flee, our faith shall not fail, and our hope shall be steady-(Mason).
[313] Well, now the pilgrims must meet with, and encounter, their last enemy, death. When he stares them in the face, their fears arise. Through the river they must go. What have they to look at? What they are in themselves, or what they have done and been? No. Only the same Jesus who conquered death for us, and can overcome the fear of death in us-(Mason).
[314] But tim'rous mortals start and shrink To cross this narrow sea; They linger, shivering on the brink, And fear to launch away-(Watts). Evodias could not join in the petition of the Liturgy-"From sudden death, good Lord, deliver us." He had his wish; and expired suddenly on a Lord's-day morning, while thousands were assembling to hear him preach-(Andronicus).
[315] Bunyan died in perfect peace, though it is probable that he expected darkness in the trying hour. Thus he says, in his treatise on Paul's Departure, "Aye, this will make thee cry, though thou be as good as David. Wherefore learn by his sorrows to serve thy generation, by the will of God, before falling asleep. God can pardon thy sins, and yet make them a bitter thing and a burden at death. It is easy to HIM to pardon, and yet break all thy bones; or show Himself in such dreadful majesty, that Heaven and earth shall tremble at His presence. Let the thoughts of this prevail with thee to manage thy time and work in wisdom, while thou art well" (Vol. 1, p. 730)-(ED).
[316] Satan is suffered to be very busy with God's people in their last moments, but he too, like death, is a conquered enemy by our Jesus; therefore, amidst all his attacks, they are safe. He cannot destroy them whom Jesus hath redeemed, for He is faithful to them, and almighty to save-(Mason).
[317] Hopeful, agreeably to his name, was not only preserved from terror, but enabled to encourage his trembling companion telling him the welcome news that "he felt the bottom, and it was good." Blessed experience! If Christ is our foundation, we have nothing to fear, even in the swellings of Jordan, for death itself cannot separate us from the love of Christ-(Burder).
[318] When you visit a sick or death bed, be sure that you take God's Word with you, in your heart and in your mouth. It is from that only that you may expect a blessing upon, and to the soul of, the sick or the dying; for it is by the Word of God faith came at the first; it is by that, faith is strengthened at the last; and Jesus is the sum and substance of the Scriptures-(Mason).
[319] Jesus Christ, He is indeed the Alpha and Omega, the first and the last, the beginning of our hope, and the end of our confidence. We begin and end the Christian pilgrimage with Him; and all our temptations and trials speak loudly, and fully confirm to us that truth of our Lord, "Without Me ye can do nothing" (John 15:5)-(Mason).
[320] The temporary distresses of dying believers often arise from bodily disease, which interrupt the free exercise of their intellectual powers. Of this Satan will be sure to take advantage, as far as he is permitted, and will suggest gloomy imaginations, not only to distress them, but to dishearten others by their example. Generally they who, for a time, have been most distressed, have at length died most triumphantly-(Scott).
[321] I cannot trust myself to read the account of Christian going up to the Celestial Gate, after his passage though the River of Death-(Arnold).
[322] Bunyan, in his Saint's Knowledge of Christ's Love, describes the feelings of the pilgrim, while clothed with mortality, looking up to the heights of Heaven. Christ could mount up-Elijah had a chariot of fire-Enoch was taken by God. But I, poor I, how shall I get thither? How often are considering thoughts wanting in professors! The question is happily solved in Christian and Hopeful's experience; they left all their mortal garments and burdens behind them in the river, and their free spirits for the first time felt the sweets of liberty in their perfection-(ED).
[323] I know that all who go to paradise, are conducted thither by these holy ones; but yet, for all that, such as die under the cloud, for unchristian walking with God, may meet with darkness on that day, and go heavily hence. But as for those who have been faithful to their God, they shall see before them, or from earth see glory-(Bunyan's Paul's Departure, vol. 1, p. 741).
[324] Ah, Christian! None can conceive or describe what it is to live in a state separate from a body of sin and death. Surely in some happy, highly-favoured moments, we have had a glimpse, a foretaste of this, and could realize it by faith. O for more and more of this, till we possess and enjoy it in all its fullness! If Jesus be so sweet to faith below, who can tell what He is in full fruition above? This we must die to know-(Mason).
[325] Bunyan has, with great beauty and probability, brought in the ministry of angels, and regions of the air, to be passed through in their company, rising, and still rising, higher and higher, before they come to that mighty mount on which He has placed the gates of the Celestial City. The angels receive His pilgrims as they come up from the River of Death, and form for them a bright, glittering, seraphic, loving convoy, whose conversation prepares them gradually for that exceeding and eternal weight of glory which is to be theirs as they enter in at the gate. Bunyan has thus, in this blissful passage from the river to the gate, done what no other devout writer, or dreamer, or speculator, that we are aware of, has ever done; he has filled what perhaps in most minds is a mere blank, a vacancy, or at most a bewilderment and mist of glory, with definite and beatific images, with natural thoughts, and with the sympathizing communion of gentle spirits, who form, as it were, an outer porch and perspective of glory, through which the soul passes into uncreated light. Bunyan has thrown a bridge, as it were, for the imagination, over the deep, sudden, open space of an untried spiritual existence; where it finds, ready to receive the soul that leaves the body, ministering spirits, sent forth to minister unto them who are to be heirs of salvation-(Cheever).
[326] Glory beyond all glory ever seen By waking sense, or by the dreaming soul! The appearance, instantaneously disclosed, Was of a mighty City-boldly say A wilderness of building, sinking far, And self-withdrawn into a wondrous depth, Far sinking into splendour without end! Fabric it seemed of diamond and of gold, With alabaster domes and silver spires, And blazing terrace upon terrace, high Uplifted: here, serene pavilions bright, In avenues disposed; there, towers begirt With battlements, that on their restless fronts Bore stars-illumination of all gems!—(Wordsworth).
[327]A certificate, To show thou seest thyself most desolate; Writ by the Master, with repentance seal'd. To show also that here [by Christ] thou would'st be healed. And that thou dost abhor thee for thy ways, And would'st in holiness spend all thy days.—(Bunyan's House of God, vol. 2, p. 580).
[328] Blessed indeed is that man who, while encumbered with a sinful body, can truly say, "I live, yet not I, but Christ liveth in me." In Him all the commandments are obeyed-all my sins washed away by His blood-and my soul clothed with righteousness and immortality. Blessed are the dead who die in the Lord: they enter the Celestial City. This is the righteous nation, which keepeth the truth. O my reader, would you be one of the glorified inhabitants of that city whose builder and maker is God? Then must you live the life of faith; so run that ye may obtain; ever be found looking unto Jesus-(ED). "Prepare me, Lord, for Thy right hand, Then come the joyful day; Come death, and some celestial hand, And fetch my soul away."
[329] O what acclamations of joy will there be, when all the children of God meet together, without the fear of being disturbed by Antichrist! How will the heavens echo of joy, when the Bride, the Lamb's wife, shall come to dwell with her Husband! If you would be better satisfied what the beatific vision means, my request is, that you would live holily, and thus go and see. Christ is the desire of all nations, the joy of angels, the delight of the Father. What solace, then, must that soul be filled with, which hath the possession of Christ to all eternity?-(Bunyan's Dying Sayings, vol.1, pp. 64, 65).
[330] When a formal visit from a minister, a few general questions, and a prayer, with or without the sacrament, calm the mind of a dying person, whose life has been unsuitable to the Christian profession; no doubt, could we penetrate the veil, we should see him wafted across the river in the boat of Vain-hope, and meeting with the awful doom that is here described. From such fatal delusions, good Lord, deliver us!-(Scott).
[331] Vain-hope ever dwells in the bosom of fools, and is ever ready to assist Ignorance. He wanted him at the last, and he found him. He had been his companion through life, and will not forsake him in the hour of death. You see Ignorance had no pangs in his death, no fears, doubts, and sorrows, no terror from the enemy, but all was serene and happy. Vain-hope was his ferryman; and he, as the good folks say, died like a lamb. Ah, but did such lambs see what was to follow, when Vain-hope had wafted them over the river, they would roar like lions!-(Mason).
[332] This is a most awful conclusion. Consider it deeply. Weigh it attentively, so as to get good satisfaction from the Word to these important questions-Am I in Christ, the way, the only way, to the kingdom, or not? Do I see that all other ways, whether of sin or self-righteousness, lead to hell? Does Christ dwell in my heart by faith? Am I a new creature in Him? Do I renounce my own righteousness, as well as abhor my sins? Do I look alone to Christ for righteousness, and depend only on Him for holiness? Is He the only hope of my soul, and the only confidence of my heart? And do I desire to be found in Him; knowing by the Word, and feeling by the teaching of His Spirit, that I am totally lost in myself? Thus, is Christ formed in me, the only hope of glory? Do I study to please Him, as well as hope to enjoy Him? Is fellowship with God the Father, and His Son, Jesus Christ, so prized by me, as to seek it, and to esteem it above all things? If so, though I may find all things in nature, in the world, and from Satan, continually opposing this, yet I am in Christ the way, and He is in me the truth and the life-(Mason). How far may such an one go? This important question is very solemnly argued in Bunyan's Law and Grace. He may be received into church-fellowship-and, like the foolish virgins, be clear from outward pollution-have gone forth from the rudiments and traditions of men-and had their lamps, but still lost their precious souls. They may bear office in the church, as Judas carried the bag, and as Demas! They may become preachers and ministers of the Gospel, with rare gifts, and a fluent tongue, like an angel, to speak of the hidden mysteries; but may die under the curse. They may have the gifts of the Spirit and prophecy, and be but a Balaam. They may stand thus until Christ come and reveal them. They may, with confidence, say, Lord, Lord, have we not eaten and drank in Thy presence, and taught in Thy name, and in Thy name have cast out devils? and yet, poor creatures, be shut out!-(ED).
***
THE PILGRIM'S PROGRESS
FROM
THIS WORLD TO THAT WHICH IS TO COME.
THE SECOND PART.
DELIVERED UNDER THE SIMILITUDE OF A DREAM.
WHEREIN IS SET FORTH THE MANNER OF THE SETTING OUT OF CHRISTIAN'S WIFE AND CHILDREN, THEIR DANGEROUS JOURNEY, AND SAFE ARRIVAL AT THE DESIRED COUNTRY.
By JOHN BUNYAN.
'I have used similitudes.'—Hosea 12:10.
London: Printed for Nathaniel Ponder, at the Peacock in the Poultry, near the Church, 1684.
THE AUTHOR'S WAY OF SENDING FORTH HIS SECOND PART OF THE PILGRIM.
Go now, my little book, to every place,
Where my first Pilgrim has but shown his face,
Call at their door. If any say, Who's there?
Then answer thou, CHRISTIANA is here.
If they bid thee come in, then enter thou,
With all thy boys; and then, as thou know'st how,
Tell who they are, also from whence they came;
Perhaps they know them by their looks, or name.
But if they should not, ask them yet again
If formerly they did not entertain
One CHRISTIAN, a Pilgrim? If they say
They did; and were delighted in his way:
Then let them know, that those related were
Unto him; yea, his wife and children are.
Tell them, that they have left their house and home,
Are turned Pilgrims, seek a world to come;
That they have met with hardships in the way,
That they do meet with troubles night and day;
That they have trod on serpents, fought with devils,
Have also overcome a many evils.
Yea, tell them also of the next, who have
Of love to pilgrimage, been stout and brave
Defenders of that way, and how they still
Refuse this world, to do their Father's will.
Go, tell them also of those dainty things,
That pilgrimage unto the Pilgrim brings.
Let them acquainted be, too, how they are
Beloved of their King, under His care:
What goodly mansions for them He provides,
Tho' they meet with rough winds, and swelling tides,
How brave a calm they will enjoy at last,
Who to their Lord, and by His ways hold fast.
Perhaps with heart and hand they will embrace
Thee, as they did my firstling, and will grace
Thee, and thy fellows, with such cheer and fare,
As show will they of Pilgrims lovers are.
OBJECTION 1.
But how, if they will not believe of me
That I am truly thine; cause some there be
That counterfeit the Pilgrim and his name,
Seek, by disguise, to seem the very same;
And by that means have wrought themselves into
The hands and houses of I know not who?
ANSWER.
'Tis true, some have of late, to counterfeit
My Pilgrim, to their own my title set;[1]
Yea others, half my name and title too
Have stitched to their book, to make them do;
But yet they, by their features, do declare
Themselves not mine to be, whose e'er they are.
If such thou meet'st with, then thine only way
Before them all, is, to say out thy say,
In thine own native language, which no man
Now useth, nor with ease dissemble can.
If, after all, they still of you shall doubt,
Thinking that you, like gipsies, go about
In naughty wise, the country to defile,
Or that you seek good people to beguile
With things unwarrantable; send for me,
And I will testify you PILGRIMS be.
Yea, I will testify that only you
My Pilgrims are; and that alone will do.
OBJECTION 2
But yet, perhaps, I may inquire for him,
Of those that wish him damned, life and limb.
What shall I do, when I at such a door
For Pilgrims ask, and they shall rage the more?[2]
ANSWER.
Fright not thyself, my book, for such bugbears
Are nothing else but ground for groundless fears.
My Pilgrim's book has travell'd sea and land,
Yet could I never come to understand
That it was slighted, or turn'd out of door
By any kingdom, were they rich or poor.
In France and Flanders, where men kill each other,
My Pilgrim is esteem'd a friend, a brother.
In Holland too, 'tis said, as I am told,
My Pilgrim is with some worth more than gold.
Highlanders and wild Irish can agree
My Pilgrim should familiar with them be.
'Tis in New England under such advance,
Receives there so much loving countenance,
As to be trimm'd, new cloth'd, and deck'd with gems
That it may show its features and its limbs,
Yet more; so comely doth my Pilgrim walk,
That of him thousands daily sing and talk.[3]
If you draw nearer home, it will appear,
My Pilgrim knows no ground of shame or fear;
City and country will him entertain
With, Welcome Pilgrim; yea, they can't refrain
From smiling, if my Pilgrim be but by,
Or shows his head in any company.
Brave gallants do my Pilgrim hug and love,
Esteem it much, yea, value it above
Things of a greater bulk: yea, with delight,
Say, My lark's leg is better than a kite.
Young ladies, and young gentlewomen too,
Do no small kindness to my Pilgrim show.
Their cabinets, their bosoms, and their hearts,
My Pilgrim has, 'cause he to them imparts
His pretty riddles in such wholesome strains,
As yields them profit double to their pains
Of reading; yea, I think, I may be bold
To say, some prize him far above their gold.
The very children that do walk the street,
If they do but my holy Pilgrim meet,
Salute him well, will wish him well, and say,
He is the only stripling of the day.
They that have never seen him, yet admire
What they have heard of him, and much desire
To have his company, and hear him tell
Those pilgrim stories which he knows so well.
Yea, some who did not love him at the first,
But called him fool and noddy, say they must,
Now they have seen and heard him, him commend
And to those whom they love, they do him send.[4]
Wherefore, my Second Part, thou need'st not be
Afraid to show thy head; none can hurt thee,
That wish but well to him that went before,
'Cause thou com'st after with a second store
Of things as good, as rich, as profitable,
For young, for old, for stagg'ring, and for stable.
OBJECTION 3.
But some there he that say, He laughs too loud
And some do say, His head is in a cloud.
Some say, His words and stories are so dark,
They know not how, by them, to find his mark.
ANSWER.
One may, I think, say, Both his laughs and cries,
May well be guess'd at by his wat'ry eyes.
Some things are of that nature, as to make
One's fancy chuckle, while his heart doth ache.
When Jacob saw his Rachel with the sheep,
He did at the same time both kiss and weep.
Whereas some say, A cloud is in his head,
That doth but show how wisdom's covered
With its own mantles, and to stir the mind
To a search after what it fain would find.
Things that seem to be hid in words obscure,
Do but the godly mind the more allure
To study what those sayings should contain,
That speak to us in such a cloudy strain.
I also know a dark similitude
Will on the fancy more itself intrude,
And will stick faster in the heart and head,
Than things from similes not borrowed.
Wherefore, my book, let no discouragement
Hinder thy travels. Behold, thou art sent
To friends, not foes; to friends that will give place
To thee, thy Pilgrims, and thy words embrace.
Besides, what my first Pilgrim left conceal'd
Thou, my brave second Pilgrim, hast reveal'd;
What CHRISTIAN left lock'd up, and went his way,
Sweet CHRISTIANA opens with her key.[5]
OBJECTION 4.
But some love not the method of your first;
Romance they count it, throw't away as dust,
If I should meet with such, what should I say?
Must I slight them as they slight me, or nay?
ANSWER.
My CHRISTIANA, if with such thou meet,
By all means, in all loving-wise, them greet;
Render them not reviling for revile;
But if they frown, I prithee on them smile;
Perhaps 'tis nature, or some ill report,
Has made them thus despise, or thus retort.
Some love no cheese, some love no fish, and some
Love not their friends, nor their own house or home;
Some start at pig, slight chicken, love not fowl,
More than they love a cuckoo, or an owl;
Leave such, my CHRISTIANA, to their choice,
And seek those who to find thee will rejoice;
By no means strive, but in humble-wise,
Present thee to them in thy Pilgrim's guise.
Go, then, my little book, and show to all
That entertain, and bid thee welcome shall,
What thou shalt keep close, shut up from the rest,
And wish what thou shalt show them may be blest
To them for good, may make them choose to be
Pilgrims better by far than thee or me.
Go, then, I say, tell all men who thou art;
Say, I am CHRISTIANA, and my part
Is now, with my four sons, to tell you what
It is for men to take a Pilgrims lot.
Go also, tell them who and what they be,
That now do go on pilgrimage with thee;
Say, Here's my neighbour, Mercy, she is one
That has long time with me a Pilgrim gone.
Come, see her in her virgin race, and learn
'Twixt idle ones and Pilgrims to discern.
Yea, let young damsels learn of her to prize
The world which is to come, in any wise.
When little tripping maidens follow God,
And leave old doting sinners to His rod;
'Tis like those days wherein the young ones cried,
Hosanna! to whom old ones did deride.
Next, tell them of old Honest, who you found
With his white hairs, treading the Pilgrim's ground.
Yea, tell them how plain-hearted this man was,
How after his good Lord he bare his cross.
Perhaps with some gray head this may prevail
With Christ to fall in love, and sin bewail.
Tell them also, how Master Fearing went
On pilgrimage, and how the time he spent
In solitariness, with fears and cries;
And how, at last, he won the joyful prize.
He was a good man, though much down in spirit,
He is a good man, and doth life inherit.
Tell them of Master Feeble-mind also,
Who, not before, but still behind would go.
Show them also, how he had like been slain,
And how one Great-heart did his life regain.
This man was true of heart, though weak in grace,
One might true godliness read in his face.
Then tell them of Master Ready-to-halt,
A man with crutches, but much without fault;
Tell them how Master Feeble-mind and he
Did love, and in opinions much agree.
And let all know, though weakness was their chance,
Yet sometimes one could sing, the other dance.
Forget not Master Valiant-for-the-truth,
That man of courage, though a very youth.
Tell everyone his spirit was so stout,
No man could ever make him face about;
And how Great-heart and he could not forbear,
But put down Doubting Castle, slay Despair.
Overlook not Master Despondency,
Nor Much-afraid, his daughter, though they lie
Under such mantles, as may make them look
(With some) as if their God had them forsook.
They softly went, but sure, and at the end,
Found that the Lord of Pilgrims was their friend.
When thou hast told the world of all these things,
Then turn about, my book, and touch these strings,
Which, if but touch'd, will such music make,
They'll make a cripple dance, a giant quake.
These riddles that lie couch'd within thy breast,
Freely propound, expound; and for the rest
Of thy mysterious lines, let them remain
For those whose nimble fancies shall them gain.
Now may this little book a blessing be
To those who love this little book and me;
And may its buyer have no cause to say,
His money is but lost or thrown away;
Yea, may this Second Pilgrim yield that fruit,
As may with each good Pilgrim's fancy suit;
And may it persuade some that go astray,
To turn their feet and heart to the right way,
Is the hearty prayer of
The Author,
JOHN BUNYAN.
THE PILGRIM'S PROGRESS;
IN THE SIMILITUDE OF A DREAM.
THE SECOND PART.
COURTEOUS COMPANIONS,
SOME time since, to tell you my dream that I had of Christian the Pilgrim, and of his dangerous journey towards the Celestial Country, was pleasant to me, and profitable to you. I told you then, also, what I saw concerning his wife and children, and how unwilling they were to go with him on pilgrimage, insomuch that he was forced to go on his progress without them; for he durst not run the danger of that destruction which he feared would come by staying with them in the City of Destruction. Wherefore, as I then showed you, he left them and departed.[6]
Now it hath so happened, through the multiplicity of business, that I have been much hindered and kept back from my wonted travels into those parts whence he went, and so could not, till now, obtain an opportunity to make further inquiry after whom he left behind, that I might give you an account of them.[7] But having had some concerns that way of late, I went down again thitherward. Now, having taken up my lodgings in a wood, about a mile off the place, as I slept, I dreamed again.[8]
And as I was in my dream, behold, an aged gentleman came by where I lay; and because he was to go some part of the way that I was travelling, methought I got up and went with him. So as we walked, and as travelers usually do, I was as if we fell into discourse, and our talk happened to be about Christian and his travels; for thus I began with the old man:
Sir, said I, what town is that there below, that lieth on the left hand of our way?
Then said Mr. Sagacity (for that was his name), It is the City of Destruction, a populous place, but possessed with a very ill-conditioned and idle sort of people.
I thought that was that city, quoth I; I went once myself through that town, and, therefore, know that this report you give of it is true.
SAG. Too true; I wish I could speak truth in speaking better of them that dwell therein.
Well, Sir, quoth I, then I perceive you to be a well-meaning man; and so one that takes pleasure to hear and tell of that which is good. Pray, did you never hear what happened to a man some time ago in this town, whose name was Christian, that went on pilgrimage up towards the higher regions?
SAG. Hear of him! Aye, and I also heard of the molestations, troubles, wars, captivities, cries, groans, frights, and fears that he met with and had in his journey; besides, I must tell you, all our country rings of him. There are but few houses that have heard of him and his doings but have sought after and got the records of his pilgrimage; yea, I think I may say that that his hazardous journey, has got a many well-wishers to his ways; for though, when he was here, he was fool in every man's mouth, yet, now he is gone, he is highly commended of all. For, it is said, he lives bravely where he is; yea, many of them that are resolved never to run his hazards, yet have their mouths water at his gains.[9]
They may, quoth I, well think, if they think anything that is true, that he liveth well where he is; for he now lives at and in the Fountain of Life, and has what he has without labour and sorrow, for there is no grief mixed therewith. [But, pray, what talk have the people about him?][10]
SAG. Talk! the people talk strangely about him; some say that he now walks in white (Rev. 3:4; 6:11); that he has a chain of gold about his neck; that he has a crown of gold, beset with pearls, upon his head. Others say that the Shining Ones, that sometimes showed themselves to him in his journey, are become his companions, and that he is as familiar with them in the place where he is as here one neighbour is with another. Besides, it is confidently affirmed concerning him, that the King of the place where he is has bestowed upon him already a very rich and pleasant dwelling at court (Zech. 3:7); and that he every day eateth (Luke 14:15), and drinketh, and walketh, and talketh with Him; and receiveth of the smiles and favours of Him that is Judge of all there. Moreover, it is expected of some, that his Prince, the Lord of that country, will shortly come into these parts, and will know the reason, if they can give any, why his neighbours set so little by him, and had him so much in derision, when they perceived that he would be a pilgrim (Jude 14, 15). For, they say, that now he is so in the affections of his Prince, and that his Sovereign is so much concerned with the indignities that were cast upon Christian, when he became a pilgrim, that He will look upon all as if done unto Himself;[11] and no marvel, for it was for the love that he had to his Prince that he ventured as he did[12] (Luke 10:16).
I dare say, quoth I, I am glad on it; I am glad for the poor man's sake, for that he now has rest from his labour (Rev. 14:13); and for that he now reapeth the benefit of his tears with joy (Psa. 126:5, 6); and for that he has got beyond the gunshot of his enemies, and is out of the reach of them that hate him. I also am glad, for that a rumour of these things is noised abroad in this country; who can tell but that it may work some good effect on some that are left behind? But, pray Sir, while it is fresh in my mind, do you hear anything of his wife and children? Poor hearts! I wonder in my mind what they do.[13]
SAG. Who! Christiana and her sons? They are like to do as well as did Christian himself; for though they all played the fool at the first, and would by no means be persuaded by either the tears or entreaties of Christian, yet second thoughts have wrought wonderfully with them; so they have packed up, and are also gone after him.[14]
Better and better, quoth I. But what! wife and children, and all? SAG. It is true; I can give you an account of the matter, for I was upon the spot at the instant, and was thoroughly acquainted with the whole affair.
Then, said I, a man, it seems, may report it for a truth? SAG. You need not fear to affirm it; I mean that they are all gone on pilgrimage, both the good woman and her four boys. And being (we are, as I perceive) going some considerable way together, I will give you an account of the whole of the matter.
This Christiana (for that was her name from the day that she, with her children, betook themselves to a pilgrim's life), after her husband was gone over the river, and she could hear of him no more, her thoughts began to work in her mind. First, for that she had lost her husband, and for that the loving bond of that relation was utterly broken betwixt them. For you know, said he to me, nature can do no less but entertain the living with many a heavy cogitation in the remembrance of the loss of loving relations. This, therefore, of her husband did cost her many a tear. But this was not all; for Christiana did also begin to consider with herself, whether her unbecoming behaviour towards her husband was not one cause that she saw him no more; and that in such sort he was taken away from her. And upon this, came into her mind, by swarms, all her unkind, unnatural, and ungodly carriages to her dear friend; which also clogged her conscience, and did load her with guilt. She was, moreover, much broken with calling to remembrance the restless groans, brinish tears, and self-bemoanings of her husband, and how she did harden her heart against all his entreaties, and loving persuasions, of her and her sons, to go with him; yea, there was not anything that Christian either said to her or did before her all the while that his burden did hang on his back, but it returned upon her like a flash of lightning, and rent the caul of her heart in sunder. Specially that bitter outcry of his, 'What shall I do to be saved?' did ring in her ears most dolefully.[15]
Then said she to her children, Sons, we are all undone. I have sinned away your father, and he is gone; he would have had us with him, but I would not go myself. I also have hindered you of life.[16] With that the boys fell all into tears, and cried out to go after their father. O! said Christiana, that it had been but our lot to go with him, then had it fared well with us, beyond what it is like to do now; for though I formerly foolishly imagined, concerning the troubles of your father, that they proceeded of a foolish fancy that he had, or for that he was overrun with melancholy humours; yet now it will not out of my mind but that they sprang from another cause, to wit, for that the Light of light was given him (James 1:23-25); by the help of which, as I perceive, he has escaped the snares of death.[17] Then they all wept again, and cried out, O woe worth the day![18]
The next night Christiana had a dream; and, behold, she saw as if a broad parchment was opened before her, in which were recorded the sum of her ways (Luke 18:13); and the times, as she thought, looked very black upon her. Then she cried out aloud in her sleep, 'Lord, have mercy upon me a sinner!'[19] and the little children heard her.
After this, she thought she saw two very ill-favoured ones standing by her bedside, and saying, What shall we do with this woman? for she cries out for mercy waking and sleeping; if she be suffered to go on as she begins, we shall lose her as we have lost her husband. Wherefore we must, by one way or other, seek to take her off from the thoughts of what shall be hereafter, else all the world cannot help it but she will become a pilgrim.
Now she awoke in a great sweat, also a trembling was upon her; but after a while she fell to sleeping again. And then she thought she saw Christian her husband in a place of bliss, among many immortals, with a harp in his hand, standing and playing upon it before One that sat on a throne, with a rainbow about His head. She saw also as if he bowed his head, with his face to the paved work that was under the Prince's feet, saying, I heartily thank my Lord and King, for bringing of me into this place. Then shouted a company of them that stood round about, and harped with their harps; but no man living could tell what they said, but Christian and his companions.[20]
Next morning, when she was up, had prayed to God, and talked with her children a while, one knocked hard at the door, to whom she spake out, saying, If thou comest in God's name, come in. So he said, Amen, and opened the door, and saluted her with 'Peace be to this house.' The which, when he had done, he said, Christiana, knowest thou wherefore I am come? Then she blushed and trembled, also her heart began to wax warm with desires to know whence he came, and what was his errand to her. So he said unto her, My name is Secret;[21] I dwell with those that are high. It is talked of, where I dwell, as if thou hadst a desire to go thither; also, there is a report, that thou art aware of the evil thou hast formerly done to thy husband, in hardening of thy heart against his way, and in keeping of these thy babes in their ignorance.
Christiana, the Merciful One has sent me to tell thee, that He is a God ready to forgive, and that He taketh delight to multiply to pardon offences. He also would have thee know, that He inviteth thee to come into His presence, to His table, and that He will feed thee with the fat of His house, and with the heritage of Jacob thy father.
There is Christian thy husband (that was), with legions more, his companions, ever beholding that face that doth minister life to beholders; and they will all be glad when they shall hear the sound of thy feet step over thy Father's threshold.
Christiana at this was greatly abashed in herself, and bowing her head to the ground, this Visitor proceeded, and said, Christiana, here is also a letter for thee, which I have brought from thy husband's King. So she took it and opened it, but it smelt after the manner of the best perfume (Song. 1:3); also it was written in letters of gold. The contents of the letter was, That the King would have her do as did Christian her husband; for that was the way to come to His city, and to dwell in His presence with joy forever. At this the good woman was quite overcome; so she cried out to her visitor, Sir, will you carry me and my children with you, that we also may go and worship this King?
Then said the visitor, Christiana, the bitter is before the sweet. Thou must through troubles, as did he that went before thee, enter this Celestial City. Wherefore I advise thee to do as did Christian thy husband. Go to the wicket-gate yonder, over the plain, for that stands in the head of the way up which thou must go, and I wish thee all good speed. Also I advise that thou put this letter in thy bosom; that thou read therein to thyself, and to thy children, until you have got it by rote of heart,[22] for it is one of the songs that thou must sing while thou art in this house of thy pilgrimage (Psa. 119:54); also this thou must deliver in at the further gate.[23] Now I saw in my dream, that this old gentleman, as he told me this story, did himself seem to be greatly affected therewith. He, moreover, proceeded and said, So Christiana called her sons together, and began thus to address herself unto them: My sons, I have, as you may perceive, been of late under much exercise in my soul, about the death of your father; not for that I doubt at all of his happiness, for I am satisfied now that he is well. I have been also much affected with the thoughts of mine own state and yours, which I verily believe is by nature miserable. My carriages, also, to your father in his distress, is a great load to my conscience; for I hardened both my own heart and yours against him, and refused to go with him on pilgrimage.[24]
The thoughts of these things would now kill me outright, but that for a dream which I had last night, and but for the encouragement that this stranger has given me this morning. Come, my children, let us pack up and begone to the gate that leads to the Celestial Country, that we may see your father, and be with him and his companions in peace, according to the laws of that land.
Then did her children burst out into tears for joy, that the heart of their mother was so inclined.[25] So their visitor bade them farewell; and they began to prepare to set out for their journey.
But while they were thus about to be gone, two of the women, that were Christiana's neighbours, came up to her house, and knocked at her door. To whom she said as before, If you come in God's name, come in. At this the women were stunned; for this kind of language they used not to hear, or to perceive to drop from the lips of Christiana.[26] Yet they came in; but, behold, they found the good woman a-preparing to be gone from her house.
So they began and said, Neighbour, pray what is your meaning by this?
Christiana answered and said to the eldest of them, whose name was Mrs. Timorous, I am preparing for a journey. (This Timorous was daughter to him that met Christian upon the Hill Difficulty, and would have had him go back for fear of the lions).
Tim. For what journey, I pray you?
CHRIST. Even to go after my good husband. And with that she fell a-weeping.
Tim. I hope not so, good neighbour; pray, for your poor children's sakes, do not so unwomanly cast away yourself.
CHRIST. Nay, my children shall go with me, not one of them is willing to stay behind.[27]
Tim. I wonder, in my very heart, what, or who has brought you into this mind.
CHRIST. Oh! neighbour, knew you but as much as I do, I doubt not but that you would go with me.
Tim. Prithee, what new knowledge hast thou got, that so worketh off thy mind from thy friends, and that tempteth thee to go, nobody knows where?
CHRIST. Then Christiana replied, I have been sorely afflicted since my husband's departure from me; but especially since he went over the river. But that which troubleth me most, is my churlish carriages to him, when he was under his distress. Besides, I am now as he was then; nothing will serve me but going on pilgrimage. I was a-dreaming last night that I saw him. O that my soul was with him! He dwelleth in the presence of the King of the country; he sits and eats with Him at His table; he is become a companion of immortals (1 Cor. 5:1-5), and has a house now given him to dwell in, to which the best palaces on earth, if compared, seem to me to be but as a dunghill. The Prince of the place has also sent for me, with promise of entertainment if I shall come to Him; His messenger was here even now, and has brought me a letter, which invites me to come. And with that she plucked out her letter,[28] and read it, and said to them, What now will ye say to this?
Tim. O the madness that has possessed thee and thy husband, to run yourselves upon such difficulties! You have heard, I am sure, what your husband did meet with, even, in a manner, at the first step that he took on his way, as our neighbour Obstinate can yet testify, for he went along with him; yea, and Pliable too, until they, like wise men, were afraid to go any further. We also heard, over and above, how he met with the lions, Apollyon, the Shadow of Death, and many other things. Nor is the danger that he met with at Vanity Fair to be forgotten by thee; for if he, though a man, was so hard put to it, what canst thou, being but a poor woman, do? Consider also, that these four sweet babes are thy children, thy flesh and thy bones. Wherefore, though thou shouldest be so rash as to cast away thyself; yet, for the sake of the fruit of thy body, keep thou at home.[29]
But Christiana said unto her, Tempt me not, my neighbour. I have now a price put into my hand to get gain, and I should he a fool of the greatest size, if I should have no heart to strike in with the opportunity.[30] And for that you tell me of all these troubles that I am like to meet with in the way, they are so far off from being to me a discouragement, that they show I am in the right. 'The bitter must come before the sweet,' and that also will make the sweet the sweeter. Wherefore, since you came not to my house in God's name, as I said, I pray you to be gone, and not to disquiet me farther.[31]
Then Timorous also reviled her, and said to her fellow, Come, neighbour Mercy, let us leave her in her own hands, since she scorns our counsel and company. But Mercy was at a stand, and could not so readily comply with her neighbour, and that for a twofold reason. First, her bowels yearned over Christiana. So she said within herself, If my neighbour will needs be gone, I will go a little way with her and help her. Secondly, her bowels yearned over her own soul, for what Christiana had said had taken some hold upon her mind.[32] Wherefore she said within herself again, I will yet have more talk with this Christiana, and if I find truth and life in what she shall say, myself with my heart shall also go with her. Wherefore Mercy began thus to reply to her neighbour Timorous.
MERCY. Neighbour, I did, indeed, come with you to see Christiana this morning; and since she is, as you see, a-taking of her last farewell of her country, I think to walk, this sun-shine morning, a little way with her, to help her on the way. But she told her not of the second reason, but kept that to herself.
TIM. Well, I see you have a mind to go a-fooling too, but take heed in time, and be wise. While we are out of danger, we are out; but when we are in, we are in. So Mrs. Timorous returned to her house, and Christiana betook herself to her journey.[33] But when Timorous was got home to her house, she sends for some of her neighbours, to wit, Mrs. Bat's-eyes, Mrs. Inconsiderate, Mrs. Light-mind, and Mrs. Know-nothing. So when they were come to her house, she falls to telling of the story of Christiana, and of her intended journey. And thus she began her tale.[34]
TIM. Neighbours, having had little to do this morning, I went to give Christiana a visit; and when I came at the door, I knocked, as you know it is our custom. And she answered, If you come in God's name, come in. So in I went, thinking all was well. But when I came in, I found her preparing herself to depart the town, she, and also her children. So I asked her what was her meaning by that. And she told me, in short, that she was now of a mind to go on pilgrimage, as did her husband. She told me also a dream that she had, and how the King of the country where her husband was, had sent her an inviting letter to come thither.
Then said Mrs. Know-nothing, what! do you think she will go?
TIM. Aye, go she will, whatever come on't; and methinks I know it by this; for that which was my great argument to persuade her to stay at home (to wit, the troubles she was like to meet with in the way) is one great argument with her to put her forward on her journey. For she told me in so many words, 'The bitter goes before the sweet.' Yea, and forasmuch as it so doth, it makes the sweet the sweeter.
MRS. BAT'S-EYES. O, this blind and foolish woman! said she; will she not take warning by her husband's afflictions? For my part, I see, if he were here again, he would rest him content in a whole skin, and never run so many hazards for nothing.
MRS. INCONSIDERATE also replied, saying, Away with such fantastical fools from the town! A good riddance, for my part, I say, of her. Should she stay where she dwells, and retain this her mind, who could live quietly by her? for she will either be dumpish or unneighbourly, or talk of such matters as no wise body can abide; wherefore, for my part, I shall never be sorry for her departure. Let her go, and let better come in her room. It was never a good world since these whimsical fools dwelt in it.[35]
Then Mrs. Light-mind added as followeth—Come, put this kind of talk away. I was yesterday at Madam Wanton's, where we were as merry as the maids. For who do you think should be there, but I and Mrs. Love-the-flesh, and three or four more, with Mr. Lechery, Mrs. Filth, and some others. So there we had music, and dancing, and what else was meet to fill up the pleasure. And, I dare say, my lady herself is an admirably well-bred gentlewoman, and Mr. Lechery is as pretty a fellow.