[77] How suddenly that straight and glittering shaft Shot 'thwart the earth! In crown of living fire Up comes the day! As if they, conscious, quaff'd The sunny flood, hill, forest, city, spire, Laugh in the wakening light. Go, vain Desire! The dusky lights have gone; go thou thy way! And pining Discontent, like them expire!

Be called my chamber Peace, when ends the day, And let me, with the dawn, like Pilgrim, sing and pray. Great is the Lord our G.o.d, And let His praise be great: He makes His churches His abode, His most delightful seat-(Dr. Watts).

[78] Should you see a man that did not go from door to door, but he must be clad in a coat of mail, and have a helmet of bra.s.s upon his head, and for his life-guard not so few as a thousand men to wait on him, would you not say, Surely this man has store of enemies at hand? If Solomon used to have about his bed no less than threescore of the most valiant of Israel, holding swords, and being expert in war, what guard and safeguard doth G.o.d's people need, who are, night and day, roared on by the unmerciful fallen angels? Why, they lie in wait for poor Israel in every hole, and he is forever in danger of being either stabbed or destroyed-(Bunyan's Israel's Hope, vol. 1, p. 602).

[79] Christ himself is the Christian's armoury. When he puts on Christ, he is then completely armed from head to foot. Are his loins girt about with truth? Christ is the truth. Has he on the breastplate of righteousness? Christ is our righteousness. Are his feet shod with the Gospel of peace? Christ is our peace. Does he take the shield of faith, and helmet of salvation? Christ is that shield, and all our salvation. Does he take the sword of the Spirit, which is the Word of G.o.d? Christ is the Word of G.o.d. Thus he puts on the Lord Jesus Christ; by his Spirit fights the fight of faith; and, in spite of men, of devils, and of his own evil heart, lays hold of eternal life. Thus Christ is all in all-(J.

B.).

[80] The church in the wilderness, even her porch, is full of pillars-apostles, prophets, and martyrs of Jesus. There are hung up also the shields that the old warriors used, and on the walls are painted the brave achievements they have done. There, also, are such encouragements that one would think that none who came thither would ever attempt to go back. Yet some forsake the place-(Bunyan's House of Lebanon).

[81] The Delectable Mountains, as seen at a distance, represent those distinct views of the privileges and consolations, attainable in this life, with which believers are sometimes favoured. This is the pre-eminent advantage of Christian communion, and can only be enjoyed at some special seasons, when the Sun of Righteousness shines upon the soul-(Scott).

[82] Thus it is, after a pilgrim has been favoured with any special and peculiar blessings, there is danger of his being puffed up by them, and exalted on account of them; so was even holy Paul; therefore, the messenger of Satan was permitted to buffet him (2 Cor. 3:7)-(Mason). We are not told here what these slips were; but when Christian narrates the battle to Hopeful, he lets us into the secret-"These three villains," Faint-heart, Mistrust, and Guilt, "set upon me, and I beginning, like a Christian, to resist, they gave but a call, and in came their master. I would, as the saying is, have given my life for a penny, but that, as G.o.d would have it, I was clothed with armour of proof." In the Second Part, Great-heart attributed the sore combat with Apollyon to have arisen from "the fruit of those slips that he got in going down the hill." Great enjoyments need the most prayerful watchfulness in going down from them, lest those three villains cause us to slip. Christian's heavenly enjoyment in the communion of saints was followed by his humbling adventures in the valley-a needful proof of Divine love to his soul. "Whom the Lord loveth He chasteneth"-(ED). "A broken heart, O G.o.d, Thou wilt not despise."

Has He given it to thee, my reader? Then He has given thee a cabinet to hold His grace in. True, it is painful now, it is sorrowful, it bleeds, it sighs, it sobs, well, very well; all this is because He has a mind that thou mayest rejoice in Heaven-(Bunyan's Acceptable Sacrifice).

[83] "No armour for his back"; to desist is inevitable ruin. He sees no safety except in facing his enemy. Fear itself creates additional courage, and induces him to stand his ground-(Drayton).

[84] The description of Apollyon is terrible. This dreadful imagery is collected from various parts of Scripture, where the attributes of the most terrible animals are given him; the attributes of leviathan, the dragon, the lion, and the bear; to denote his strength, his pride, his rage, his courage, and his cruelty-(Andronicus).

[85] In our days, when emigration is so encouraged by the state, it may be difficult for some youthful readers to understand this argument of Apollyon's. In Bunyan's time, every subject was deemed to be Crown property, and no one dared depart the realm without a license. Thus, when Cromwell and his heroes had hired ships, and were ready to start for America, Charles II providentially detained them, to work out the great Revolution-(ED).

[86] Promises or vows, whether made by us or by others on our behalf, before we possessed powers of reason or reflection, cannot be binding. The confirmation or rejection of all vows made by or for us in our nonage, should, on arriving at years of discretion, be our deliberate choice, for we must recollect that no personal dedication can be acceptable to G.o.d unless it is the result of solemn inquiry-(ED).

[87] Mark the subtlety of this gradation in temptation. The profits of the world and pleasures of sin are held out as allurements.

The apostasy of others suggested. The difficulties, dangers, and sufferings of the Lord's people, are contrasted with the prosperity of sinners. The recollections of our sins and backslidings, under a profession of religion. The supposition that all our profession is founded in pride and vain-glory. All backed by our own consciences; as if Apollyon straddled quite across the way, and stopped us from going on-(Andronicus).

[88] This dialogue is given, in different words, in the Jerusalem Sinner Saved, Volume 1, pages 79, 80. Satan is loath to part with a great sinner. What, my true servant, quoth he, my old servant, wilt thou forsake me now? Having so often sold thyself to me to work wickedness, wilt thou forsake me now? Thou horrible wretch, dost not know that thou hast sinned thyself beyond the reach of grace, and dost thou think to find mercy now? Art not thou a murderer, a thief, a harlot, a witch, a sinner of the greatest size, and dost thou look for mercy now? Dost thou think that Christ will foul His fingers with thee? It is enough to make angels blush, saith Satan, to see so vile a one knock at Heaven's gates for mercy, and wilt thou be so abominably bold to do it? Thus Satan dealt with me, says the great sinner, when at first I came to Jesus Christ. And what did you reply? saith the tempted. Why, I granted the whole charge to be true, says the other. And what, did you despair, or how? No, saith he, I said, I am Magdalene, I am Zaccheus, I am the thief, I am the harlot, I am the publican, I am the prodigal, and one of Christ's murderers-yea, worse than any of these; and yet G.o.d was so far off from rejecting of me, as I found afterwards, that there was music and dancing in His house for me, and for joy that I was come home unto Him. When Satan charged Luther with a long list of crimes, he replied, This is all true; but write another line at the bottom, "The blood of Jesus Christ His Son cleanseth us from all sin"-(ED).

[89] The devil is that great and dogged leviathan, that "spreadeth sharp pointed things upon the mire" (Job 40:30). For be the spreading nature of our corruptions never so broad, he will find sharp pointed things enough to stick in the mire of them for our affliction; they are called fiery darts, and he has abundance of them with which he can and will sorely p.r.i.c.k and wound our spirits-(Bunyan on Christ's Love, vol. 2, p. 65).

[90] When infidel thoughts prevail, so that doubts of the truth of Scripture take hold of the mind, the sword of the Spirit flies out of the hand. Unarmed before a ferocious enemy, it was an awful moment; but G.o.d revives his faith in the Divine Word, he recovers his sword, and gives his enemy a deadly plunge-I shall rise-(Drayton).

[91] "For a season," is only found in the first edition. These words may have been omitted, in Bunyan's subsequent editions, by a typographical error, or have been struck out by him. My impression is, that they were left out by the printer in error; because, in the Second Part, when the pilgrims pa.s.s the spot and talk of the battle, we are told that "when Apollyon was beat, he made his retreat to the next valley." And there poor Christian was awfully beset with him again-(ED).

[92] You will find, from the perusal of Bunyan's own spiritual life, that he has here brought together, in the a.s.sault of Apollyon upon Christian, many of the most grievous temptations with which his own soul was beset, as also, in Christian's answers against them, the very method of defence which he himself was taught by Divine grace in the midst of the conflict. It is here condensed into a narrow and vivid scene, but it extended over years of Bunyan's life; and the wisdom that is in it, and the points of experience ill.u.s.trated, were the fruit of many months of painfulness, danger, and desperate struggle with the adversary, which he had to go through-(Cheever).

[93] The literal history of this terrific conflict may be found in Bunyan's experience recorded in Grace Abounding, (Nos. 131-173), when he recovered his sword, and put his enemy to flight. He describes his agonies in the combat as if he were being racked upon the wheel, and states that it lasted for about a year. Floods of blasphemies were poured in upon him, but he was saved from utter despair, because they were loathsome to him. Dr. Cheever eloquently says, "What made the fight a thousand times worse for poor Christian was, that many of these h.e.l.lish darts were tipped, by Apollyon's malignant ingenuity, with sentences from Scripture"; so that Christian thought the Bible was against him. One of these fiery darts penetrated his soul with the awful words, "no place for repentance"; and another with, "hath never forgiveness." The recovery of his sword was by a heavenly suggestion that He BEGIN did not "refuse him that speaketh"; new vigour was communicated.

"When I fall, I SHALL arise," was a home-thrust at Satan; who left him, richly to enjoy the consolations of the Gospel after this dreadful battle-(ED).

[94] By "leaves" here (Rev. 22: 2), we are to understand the blessed and precious promises, consolations, and encouragements, that, by virtue of Christ, we find everywhere growing on the new covenant, which will be handed freely to the wounded conscience that is tossed on the reckless waves of doubt and unbelief. Christ's leaves are better than Adam's ap.r.o.ns. He sent His Word, and healed them-(Bunyan's Holy City).

[95] However terrible these conflicts are, they are what every Christian pilgrim has to encounter that is determined to win Heaven. Sin and death, reprobates and demons, are against him.

The Almighty, all good angels and men, are for him. Eternal life is the reward. Be not discouraged, young Christian! "If G.o.d be for us, who can be against us?" We shall come off more than conquerors, through him that hath loved us. Equal to our day so shall be our strength. The enemies had a special check from our Lord, while Mr.

Fearing pa.s.sed through. "Though death and h.e.l.l obstruct the way The meanest saint shall win the day"-(ED).

[96] "Desired Heaven," in some of Bunyan's editions-(ED).

[97] The ditch on the right hand is error in principle, into which the blind, as to spiritual truth, fall. The ditch on the left hand means outward sin and wickedness, which many fall into. Both are alike dangerous to pilgrims: but the Lord "will keep the feet of his saints" (1 Sam. 2:9)-(Mason). Dr. Dodd considers that by the deep ditch is intended "presumptuous hopes," and the no less dangerous quag to be "despairing fears"-(ED).

[98] The sight of an immortal soul in peril of its eternal interests, beset with enemies, engaged in a desperate conflict, with h.e.l.l opening her mouth before, and fiends and temptations pressing after, is a sublime and awful spectacle. Man cannot aid him; all his help is in G.o.d only-(Cheever).

[99] And as for the secrets of Satan, such as are suggestions to question the being of G.o.d, the truth of His Word, and to be annoyed with devilish blasphemies, none are more acquainted with these than the biggest sinners at their conversion; wherefore thus also they are prepared to be helps in the church to relieve and comfort others-(Jerusalem Sinner Saved, vol. 1, p. 80). See also a very interesting debate upon this subject in Come and Welcome to Jesus Christ, volume 1, page 250. O, no one knows the terrors of these days but myself-(Grace Abounding, Nos. 100-102). Satan and his angels trouble his head with their stinking breath. How many strange, hideous, and amazing blasphemies have some, that are coming to Christ, had injected upon their spirits against Him-(Christ a Complete Saviour, vol. 1, p. 209). He brought me up also out of a horrible pit; a pit of noise of devils, and of my heart answering them with distrust and fear-(Saint's Knowledge of Christ's Love).

[100] The experience of other saints is very encouraging; for the soul finds that others have gone before him in dreadful, dark, and dreary paths-(Mason).

[101] To walk in darkness, and not be distressed for it, argues stupidity of the soul. To have the light of G.o.d's countenance shine upon us, and not to rejoice and be thankful for it, is impossible-(Mason).

[102] I would not be too confident, but I apprehend that by this second part of the valley we are taught that believers are not most in danger when under the deepest distress; that the snares and devices of the enemy are so many and various, through the several stages of our pilgrimage, as to baffle all description; and that all the emblems of these valleys could not represent the thousandth part of them. Were it not that the Lord guides His people by the light of His Word and Spirit, they never could possibly escape them-(Scott).

[103] The wicked spirits have made and laid for us snares, pits, holes, and what not, if peradventure by something we may be destroyed. Yea, and we should most certainly be so, were it not for the Rock that is higher than they-(Bunyan's Saints' Knowledge of Christ's Love, vol. 2, p. 8).

[104] Alas, my dear country! I would to G.o.d it could not be said to thee, since the departure of paganism and popery, "The blood of the poor innocents is found in thy skirts, not by a secret search, but upon thy kings, princes, priests, and prophets" (Jer. 2:34, 26). Let us draw a veil over the infamy of PROTESTANT PERSECUTION, and bless Jehovah, who has broken the arrow and the bow-(Andronicus).

It may be questioned whether popery may not yet so far recover its vigour as to make one more alarming struggle against vital Christianity, before that Man of Sin be finally destroyed. Our author, however, has described no other persecution than what Protestants, in his time, carried on against one another with very great alacrity-(Scott).

[105] The quaint and pithy point of this pa.s.sage stamps it as one of Bunyan's most felicitous descriptions. We who live in a later age may, indeed, suspect that he has somewhat antedated the death of Pagan, and the impotence of Pope; but his picture of their cave and its memorials, his delineation of the survivor of this fearful pair, rank among those master-touches which have won such lasting honour for his genius-(Bernard Barton).

[106] Christian having pa.s.sed the gloomy whirlwind of temptation to despair, now walks in the light of the Sun of Righteousness, through the second part of the valley. There he encounters the persecution of the state church. Act after act of Parliament had been pa.s.sed-full of atrocious penalties, imprisonments, transportation, and hanging-to deter poor pilgrims from the way to Zion. "The way was full of snares, traps, gins, nets, pitfalls, and deep holes."

Had the darkness of mental anguish been added to these dangers, he must have perished. The butcheries of Jefferies strewed the way with blood, bones, ashes, and mangled bodies of pilgrims. Pope reared his ugly head, and growled out, "More of you must be burned."

The desolating tyranny of the church was curbed by the King's turning papist, which paved the way for the glorious Revolution of 1688. It appears from the Grace Abounding, that to the time of Bunyan's imprisonment for preaching the Gospel, he was involved frequently in deeply-distressing spiritual darkness; but, from his entering the prison, be walked in the light of G.o.d's countenance to his dying day-(ED).

[107] We are now to be introduced to a new pilgrim, and Christian is no more to go on his way alone. The sweet Christian communion depicted in this book forms one of the most delightful features in it, and Faithful and Hopeful are both of them portraits that stand out in as firm relief as that of Christian himself. Faithful is the Martyr Pilgrim, who goes in a chariot of fire to Heaven, and leaves Christian alone; Hopeful springs, as it were, out of Faithful's ashes, and supplies his place all along the remainder of the pilgrimage. The communion between these loving Christians, their sympathy and share in each other's distresses, their mutual counsels and encouragements, temptations and dangers, experience and discipline, their united joys and sorrows, and their very pa.s.sing of the river of death together, form the sweetest of all examples of the true fellowship of saints, united to the same Saviour, made to drink into the same Spirit, baptized with the same sufferings, partakers of the same consolations, crowned with the same crown of life, entering together upon glory everlasting-(Cheever).

The author has displayed great skill in introducing a companion to his Pilgrim in this place. Thus far the personal adventures of Christian had been of the most extraordinary kind, and sufficient of themselves to exercise the reader's sympathies for him; but these feelings would have languished from weariness, however intensely the sequel might have been wrought, had attention been claimed for a solitary wanderer to the end of the journey. Here then the history, which had probably reached its climax in the preceding scenes, revives, by taking a new form, and exciting a fresh interest, rather doubled than divided, though two have thenceforward to share it instead of one. Besides, the individual experience of one man, however varied, would not have been sufficient to exemplify all the most useful lessons of the Gospel, unless the trials of many persons, of different age, s.e.x, and disposition, were interwoven.

The instance at hand will ill.u.s.trate this point-(Montgomery).

[108] Ah, what a smile was that! How much sin was there in it, instead of humble spiritual grat.i.tude, and joy. Now see how he that exalteth himself shall be abased, and how surely, along with spiritual pride, comes carelessness, false security, and a grievous fall-(Cheever). The very person's hand we need to help us, whom we thought we had exceeded-(Mason). When a consciousness of superiority to other Christians leads to vain glory, a fall will be the consequence; but while it excites compa.s.sion, it also cements Christian friendship-(Ivimey).

[109] Mr. Anything became a brisk man in the broil; but both sides were against him, because he was true to none. He had, for his malapertness, one of his legs broken, and he that did it wished it had been his neck-(Holy War).

[110] "I trow," I believe or imagine (Imp. Dict.)-(ED).

[111] If the experience of Christian is an exhibition of Bunyan's own feelings, the temptations of Madam Wanton are very properly laid in the way of Faithful, and not of Christian. She would have had no chance with the man who admired the wisdom of G.o.d in making him shy of women, who rarely carried it pleasantly towards a woman, and who abhorred the common salutation of women-(Grace Abounding, No. 316)-ED.

[112] "All" is omitted from every edition by Bunyan, except the first; probably a typographical error.

[113] An awful slavery! "None that go unto her return again, neither take they hold of the paths of life" (Prov. 2:19)--(ED).

[114] That sinner who never had a threatening fiery visit from Moses, is yet asleep in his sins, under the curse and wrath of the law of G.o.d-(C.C.V.G.).

[115] As the law giveth no strength, nor life to keep it, so it accepteth none of them that are under it. Sin and Die, is forever its language. There is no middle way in the law. It hath not ears to hear, nor heart to pity, its penitent ones--(Bunyan on Justification, vol. 1, p. 316).

[116] The delineation of this character is a masterly grouping together of the arguments used by men of this world against religion, in ridicule and contempt of it. Faithful's account of him, and of his arguments, is a piece of vigorous satire, full of truth and life-(Cheever).

[117] Nothing can be a stronger proof that we have lost the image of G.o.d, than shame concerning the things of G.o.d. This shame, joined to the fear of man, is a very powerful enemy to G.o.d's truths, Christ's glory, and our soul's comfort. Better at once get out of our pain, by declaring boldly for Christ and His cause, than stand shivering on the brink of profession, ever dreading the loss of our good name and reputation: for Christ says (awful words): "Whosoever shall be ashamed of Me and of My words, in this adulterous and sinful generation, of him also shall the Son of man be ashamed when He cometh in the glory of His Father" (Mark 8:38). It is one thing to be attacked by shame, and another to be conquered by it-(Mason).

[118] Christian in a great measure escaped the peculiar temptations that a.s.saulted Faithful, yet he sympathized with him; nor did the latter deem the gloomy experiences of his brother visionary or imaginative, though he had been exempted from them. One man, from a complication of causes, is exposed to temptations of which another is ignorant; and in this case he needs much sympathy, which he seldom meets with; while they, who are severe on him are liable to be baffled in another way, which, for want of coincidence in habit, temperature, and situation, he is equally p.r.o.ne to disregard. Thus Christians are often led reciprocally to censure, suspect, or dislike each other, on those very grounds which would render them useful and encouraging counselors and companions!-(Scott).

[119] Bunyan, in his Pilgrim's Progress, places the Valley of the Shadow of Death, not where we should expect it, at the end of Christian's pilgrimage, but about the middle of it. Those who have studied the history of Bunyan and his times will hardly wonder at this. It was then safer to commit felony than to become a Dissenter.

Indeed, a felon was far surer of a fair trial than any Dissenting minister, after the restoration of Charles II. This Bunyan found.

Simply and solely for preaching, he was condemned by Keeling to imprisonment. That was to be followed by banishment if he did not conform, and, in the event of his return from banishment without license from the King, the judge added, "You must stretch by the neck for it; I tell you plainly." Christian endured, in the first portion of this dismal valley, great darkness and distress of mind about his soul's safety for eternity; and, in the latter part of the valley, the dread of an ignominious, and cruel, and sudden execution in the midst of his days-a fear more appalling than the prospect of a natural death. This he was enabled to bear, because he then enjoyed the light, the presence, and the approbation of his G.o.d-(ED).