Part 1 — FOOTNOTES: (continued 2)

[176] The humble man is contented; if his estate be low, his heart is lower still. He that is little in his own eyes, will not be much troubled at being little in the eyes of others—(Watson). Those circumstances that will not disturb a humble man's sleep, will break a proud man's heart—(Matthew Henry). They that get slips in going down the hill, or would hide his descent by deception, or repine at it, must look for combats when in the valley—(Ivimey).

[177] Perhaps the shepherd's boy may refer to the obscure but quiet station of some pastors over small congregations, who live almost unknown to their brethren, but are, in a measure, useful and very comfortable—(Scott).

[178] Our Lord chose retirement, poverty, and an obscure station; remote from bustle, and favourable to devotion; so that His appearance in a public character, and in crowded scenes, for the good of mankind and the glory of the Father, was a part of His self-denial, in which 'He pleased not Himself.' Some are banished into this valley, but the poor in spirit love to walk in it; and though some believers here struggle with distressing temptations, others, in passing through it, enjoy much communion with God—(Scott).

[179] Ever remember the words of our Lord, 'It is enough for the disciple that he be as his master.' If your Lord made it his chief delight to be in this Valley of Humiliation, learn from His example to prize this valley. Though you may meet with an Apollyon or a destroyer here, yet you are safe in the arms and under the power of your all-conquering Lord: 'For though the Lord is high, yet hath He respect unto the lowly.' Therefore you may add with David, 'Though I walk in the midst of trouble, Thou wilt revive me: Thou shalt stretch forth Thine hand against the wrath of mine enemies, and Thy right hand shall save me' (Psa. 138:7). Such are the confidence, the reasoning, and the pleading of humble souls in the power of faith, which leads them quite out of themselves to their Lord—(Mason).

[180] In the first edition this name is printed 'Simon'; it was corrected to Samuel in Bunyan's later editions—(ED).

[181] It is marvellous to see how some men are led captive by forgetfulness. Those that sometime thought no pains too much, no way too far, no hazards too great to run for eternal life, become as if they had never thought of such things. Should one say to some—Art not thou that man I saw crying out under a sermon, 'What shall I do to be saved?' that I heard speak well of the holy Word of God? how askew they will look upon one. Or if they acknowledge that such things were with them once, they do it more like dejected ghosts than as men—(Bunyan's Holy Life, vol. 2, p. 507).

[182] O pilgrims, attend to this! Pride and ingratitude go hand in hand. Study, ever study the favours of your Lord; how freely they are bestowed upon you, and how utterly unworthy you are of the least of them. Beware of Forgetful Green. Many, after going some way on pilgrimage, get into this Green, and continue here; and talk of their own faithfulness to grace received, the merit of their works, and a second justification by their works, &c. Hence it is plain that they are fallen asleep on this Forgetful Green, and talk incoherently, as men do in their sleep; for they forget that they are still sinners—poor, needy, wretched sinners; and that they want the blood of Christ to cleanse them, the righteousness of Christ to justify them, and the Spirit of Christ to keep them humble, and to enable them to live by faith upon the fullness of Christ to sanctify them, as much as they did when they first set out as pilgrims. O it is a most blessed thing to be kept mindful of what we are, and of the Lord's free grace and unmerited goodness to us!—(Mason).

[183] 'Trembles at God's Word,' so as not to dare pick and choose which doctrines he will receive, and which reject. Would you act thus by God's holy commandments? Would you choose one and reject another? Are they not all of equal authority? And are not all His holy doctrines also stamped with the same Divine sanction? Where there is true faith in them, it will make a man tremble to act thus by God's Word!—(Mason).

[184] We ought to study the records of the temptations, conflicts, faith, patience, and victories of believers; mark their wounds, by what misconduct they were occasioned, that we may watch and pray lest we fall in like manner. Learn how they repelled the assaults of the tempter, that we may learn to resist him steadfast in the faith. Their triumphs should animate us to keep on the whole armour of God, that we may be able to withstand in the evil day—(Scott).

[185] If Satan be driven back from one attack, prepare for another. Bless God for your armour. Never put it off—(Mason).

[186] If this monument refers to the experience of Bunyan, as exhibited in his Grace Abounding to the Chief of Sinners, it is well called, 'Most strange, and yet most true.'—(ED).

[187] This valley represents the inward distress, conflict, and alarm, arising from darkness and insensibility of mind. It varies according to the constitution, animal spirits, health, education, and strength of mind of different persons—(Scott).

[188] None know the distress, anguish, and fear that haunt pilgrims in this valley, but those who have been in it. The hissings, revilings, and injections of that old serpent, with all his infernal malice, seem to be let loose upon pilgrims in this valley. Asaph seems to be walking in this valley when he says, 'As for me, my feet were almost gone, my steps had well nigh slipped' (Psa. 73:2)—(Mason).

[189] Satan is often must dreadful at a distance, and, courageously resisted, will not advance nearer. This advice is ever needful, 'Be sober; be vigilant.' These pilgrims kept up their watch. Satan did come upon them unawares; still they heard his approach; they were prepared for his attack; lo, Satan drew back—(Mason).

[190] Miserable, uncomfortable walking, with a pit before us, mid darkness around, yea, within us, and hell seeming to move from beneath to meet us who have been left to the darkness of our nature, the terrors of a fiery law, the sense of guilt, and the fear of hell! O what an unspeakable mercy, in such a distressing season, to have an Almighty Saviour to look to and call upon for safety and salvation! 'For He will hear our cry and save us' (Psa. 145:19)—(Mason).

[191] This text has been a sheet anchor to my soul under darkness and distress. I doubt not but it has been so to many others. O there is an amazing depth of grace and a wonderful height of mercy in it. Bless God for it. Study it deeply—(Mason).

[192]What must the pure and holy Jesus have suffered when He tasted death in all its bitterness? His soul was in an agony. Hell was let loose upon Him. This is your hour, said He, and the power of darkness, when He cried out, 'My God, My God, why hast Thou forsaken Me?' It seemed as if the pains of hell had got hold of Him. O what justice and judgment! what love and mercy! what power and might were here displayed! And all this for us, and for our salvation. What shall we render to the Lord for all His benefits?—(J. B.).

[193] Precious thought; under the worst and most distressing circumstances think of this. Their continuance is short. The appointment, love. Their end shall be crowned with glory. Our dark and distressing nights make us prize our light and joyful days the more—(Mason).

[194] The tremendous horrors of the Valley of the Shadow of Death, figuratively represents the gloomy frame of mind in which fears rise high, and temptations greatly abound, more especially when they are augmented by bodily disease. Few Christians are wholly exempted from such distressing seasons, but all are not distressed alike—(Burder). Bunyan's experience, recorded in his Grace Abounding, shows that he was, when under conviction, very familiar with these horrors—(ED).

[195] Heedless professors, be warned. The doctrines of grace were never intended to lull any asleep in carnal security. If they do so by you, it is a sure sign that what should have been for your health proves an occasion of your falling—(Mason). O the miserable end of them that obey not the Gospel—punished with everlasting destruction from the presence of the Lord, and the glory of His power—(J. B.).

[196] Prayer prevailed, and they were delivered. By glimm'ring hopes, and gloomy fears, We trace the sacred road; Through dismal deeps, and dang'rous snares, We make our way to God—(Burder).

[197] By a good heart is here meant, that Christian was endued with boldness and courage from above; as the Psalmist says, 'Wait on the Lord, be of good courage, and He shall strengthen thine heart.'—(J. B.).

[198] Satan's master argument is, Thou art a horrible sinner, a hypocrite, one that has a profane heart, and one that is an utter stranger to a work of grace. I say this is his Maul, his club, his master-piece. He doth with this as some do by their most enchanting songs, sings them everywhere. I believe there are but few saints in the world that have not had this temptation sounding in their ears. But were they but aware, Satan by all this does but drive them to the gap, out at which they should go, and so escape his roaring. Saith he, Thou art a great sinner, a horrible sinner, a profane-hearted wretch, one that cannot be matched for a vile one in the country. The tempted may say, Aye, Satan, so I am, a sinner of the biggest size, and, therefore, have most need of Jesus Christ; yea, because I am such a wretch Jesus calls me first. I am he, wherefore stand back, Satan, make a lane; my right is first to come to Jesus Christ. This, now, would be like for like; this would foil the devil: this would make him say, I must not deal with this man thus; for then I put a sword into his hand to cut off my head—(Good News for the Vilest of Men, vol. 1, p 96).

[199] The greatest heart cannot understand without prayer, nor conquer without the almighty power of God. The belief of this will excite prayer—(Mason).

[200] The severity of Job's sufferings probably suggested to the author, the idea of taking rest during the conflict. 'How long wilt thou not depart from me, nor let me alone till I swallow down my spittle?' (Job 7:19). Here is no timidly mincing the matter with sophistry or infidelity; but a manful, prayerful, fighting it out—(ED).

[201] Mr. Ivimey considers, that in Giant Maul is characterised that erroneous but common notion, that the church of Christ consists exclusively of some one state religion, to dissent from which is to cause schism, and to rend the seamless coat of Christ. Maul dwelt in the place where Pagan and Pope had resided; the club being the temporal power to compel uniformity. If so, the declaration for liberty of conscience slew the giant, and the Act of toleration prevented his resurrection. Alas, how little do such Anti-Christians know of that spiritual kingdom which extends over all the temporal kingdoms of the earth, and which constitutes Christ the King of kings—(ED). Carnal reasoning upon the equity of the Divine proceedings have mauled many a Christian—robbed him of his comfort, and spoiled his simplicity. As soon as we turn aside to vain janglings and doubtful disputations, we get upon the devil's ground. As Great-heart was knocked down with this giant's club, so many a faithful minister has been confounded with the subtle arguments of a cunning disputer. The way to overcome this giant is to keep close to Scripture, and pray for the teaching of the Holy Spirit—(J.B.). Though Maul was baffled, disabled, and apparently slain; it will appear that he has left a posterity on earth to revile, injure, and oppose the spiritual worshippers of God in every generation—(Scott).

[202] Well may Giant Maul, with his sophistry, be called a dangerous enemy. Many of this tribe are mentioned in the Holy War, as Lord Cavil, the Lord Brisk, the Lord Pragmatic, the Lord Murmur, and one Clip-promise, a notorious villain. These lords felt the edge of Lord Will-be-will's sword, for which his Prince Immanuel honoured him. Clip-promise was set in the pillory, whipped, and hanged. One clipper-of-promise does great abuse to Mansoul in a little time. Bunyan's judgment was, that 'all those of his name and life should be served even as he!'—(ED).

[203] Light afflictions, but for a moment, and which work out for us an eternal weight of glory—'a little hurt on my flesh.' If this refers to Bunyan's twelve years' imprisonment under the maul of sophistry, how must his natural temper have been subdued by humility!—(ED).

[204] This club we may suppose to mean human power, under which many godly ministers, in the seventeenth century, suffered greatly. Blessed be God, we have nothing of this to fear in our day; therefore, the more shame for such professors who desert Christ when they have nothing to fear but the breath of reproach, a nickname, or a by-word of contempt—(Mason).

[205] The experienced Christian will be afraid of new acquaintance; in his most unwatchful seasons he is fully convinced that no enemy can hurt him, unless he is induced to yield to temptation, and commit sin—(Scott).

[206] The character of Honesty is beautifully drawn by a masterly hand. The aged pilgrim, worn out with fatigue, can say without fear, 'I laid me down and slept; I awaked; for the Lord sustained me.' He blushed when his name was mentioned, and proved to be a most valuable acquisition to the Pilgrim party—(ED).

[207] By honesty, in the abstract, he means to distinguish between his earnest desire to be honest, and a perfect character. Every Christian is the subject of honesty or justice, uprightness and sincerity; yet when we come to describe these virtues in the abstract, or what they really are in their strict purity and utmost perfection, where is the Christian but must wear the conscientious blush, as Honesty did, under a sense of his imperfections—(Mason).

[208] This is the confession of an honest heart. It is never afraid of ascribing too much to the sovereignty of grace; nor of giving all the glory to the Sun of Righteousness, for shining upon, and melting down its hard frozen soul—(Mason).

[209] If the kiss of charity be given, great care should be taken that it is a 'holy' kiss. 'Some have urged the holy kiss, but then I have asked why they made baulks; why they did salute the most handsome, and let the ill-favoured go. This has been unseemly in my sight.'—(Grace Abounding, No. 315). However such a custom may have been innocent in the oriental scenes of apostolic labours, it has been very properly discontinued in later ages, unless it be as in the case of old Honest, or the unexpected meeting of very old friends and relatives—(ED).

[210] The character and narrative of Fearing is drawn and arranged with great judgment, and in a very affecting manner. Little-faith, mentioned in the First Part, was faint-hearted and distrustful; and thus he contracted guilt, and lost his comfort; but Fearing dreaded sin and coming short of Heaven, more than all that flesh could do unto him. He was alarmed more at the fear of being overcome by temptation, than from a reluctance to undergo derision or persecution. The peculiarity of this description of Christians must be traced back to constitution, habit, first impressions, disproportionate and partial views of truth, and improper instructions; these, concurring with weakness of faith, and the common infirmities of human nature, give a cast to their experience and character, which renders them uncomfortable to themselves, and troublesome to others. Yet no competent judges doubt that they have the root of the matter in them; and none are more entitled to the patient, sympathizing, and tender attention of ministers and Christians—(Scott).

[211] We cannot but admire the variety of experiences introduced into the Pilgrim's Progress. Many have died remarkably happy in the Lord, who, till very near their last moments have been in bondage through the fear of death. We may be sure of this, that wherever the Lord has begun a work, He will carry it on to the great decisive day. The proof of this is 'he would not go back!' 'If ye continue in My Word, then are ye My disciples indeed.'—(J.B.).

[212] See all through this character, what a conflict there was between fear, and the influence of grace. Though it may not be the most comfortable, yet the end of Mr. Fearing was very joyful. O what a godly jealousy displayed itself all through his life! Better this, than strong, vain-glorious confidence. The Valley of Humiliation suits well with fearing hearts—(Mason).

[213] When persons are naturally fearful and low-spirited, it will be found, notwithstanding the courage and comfort they sometimes are favoured with, that the constitutional bias of their tempers and dispositions will discover itself, more or less, all through their pilgrimage. Thus there is a kind of sympathy between Fearing and the Valley of Humiliation, which seems congenial to him—(J.B.).

[214] O what a time of need is the day of death, when I am to pack up all, to be gone from hence; now a man grows near the borders of eternity; he sees into the skirts of the next world. Now death is death, and the grave the grave indeed. Has he laid up grace for this day, while cold death strokes his hand over his face, and over his heart, and is turning his blood into jelly; while strong death is loosing his silver cord, and breaking his golden bowl?—(Bunyan's Saints' Privilege, vol. 1, p. 678). Can a great-hearted saint wonder that Mr. Fearing was at his wit's end?—(ED).

[215] Here is a glorious display of a fearing heart. Full of courage against evil, and fired with zeal for God's glory—(Mason).

[216] O how gracious is our Lord! as thy day is, O Pilgrim, so shall thy strength be. Even the river of death, though there can be no bridge to go over, yet faith makes one; and the Lord of faith makes the waters low, to suit the state of His beloved ones—(Mason).

[217] We know the least appearance of a sin better by its native hue, than we know a grace of the Spirit. Sin is sooner felt in its bitterness upon a sanctified soul than is the grace of God. Sin is dreadful and murderous in the sight of a sanctified soul. Grace lies deep in the hidden part, but sin floats above in the flesh, and is easier seen. Grace as to quantity, seems less than sin. What is leaven, or a grain of mustard seed, to the bulky lump of a body of death? It is a rare thing for some Christians to see their graces, but a thing very common for such to see their sins, to the shaking of their souls—(Bunyan's Desire of the Righteous, vol. 1, p. 755).

[218] This is an every-day character in the church, delicately and accurately drawn, a man, as Mr. Ivimey says, that 'carried the Slough of Despond in his mind everywhere with him,' not from the difficulties of the way, nor the frowns of the world, but from doubts lest sin, death, and hell, should prevail over them. They walk safely, however sorrowfully; and seldom give the enemy an occasion to rejoice—(ED).

[219] Here is a very striking lesson for professors. Talk not of your great knowledge, rich experience, comfortable frames, and joyful feelings; all are vain and delusive, if the Gospel has not a holy influence upon your practice. On the other hand, be not dejected if you are not favoured with these; for if a holy fear of God, and a godly jealousy over yourselves, possess your heart, verily you are a partaker of the grace of Christ—(Mason).

[220] Hatred to sin can only arise from the love of God. In vain do men think of deterring others from sin, or driving them to duty by low terrors, or low requirements. The strong man armed will keep his palace, till a stronger than he cometh and taketh from him the armour wherein he trusted. But herein they err, not knowing the Scriptures, which set forth love as the constraining motive to true obedience—(J.B.).

[221] Christians who resemble Fearing, are greatly retarded in their progress by discouraging apprehensions; they are apt to spend too much time in unavailing complaints; yet they cannot think of giving up their feeble hopes, or of returning to their forsaken worldly pursuits and pleasures. They are indeed helped forward, through the mercy of God, in a very extraordinary manner; yet they still remain exposed to alarms and discouragements, in every stage of their pilgrimage. They are afraid even of relying on Christ for salvation, because they have not distinct views of His love, and the methods of His grace; and imagine some other qualification to be necessary besides the willingness to seek, knock, and ask for the promised blessings, with a real desire of obtaining them. They imagine, that there has been something in their past life, or that there is some peculiarity in their present habits, and way of applying to Christ, which may exclude them from the benefit: so that they pray with diffidence; and, being consciously unworthy, can hardly believe that the Lord will grant their requests. They are also prone to overlook the most decisive evidences of their reconciliation to God; and to persevere in arguing with perverse ingenuity against their own manifest happiness. The same mixture of humility and unbelief renders persons of this description backward in associating with their brethren, and in frequenting those companies in which they might obtain further instruction; for they are afraid of being considered as believers, or even serious inquirers; so that affectionate and earnest persuasion is requisite to prevail with them to join in those religious exercises, by which Christians especially receive the teaching of the Holy Spirit. Yet this arises not from disinclination, but diffidence; and though they are often peculiarly favoured with seasons of great comfort, to counterbalance their dejections, yet they never hear or read of those who 'have drawn back to perdition,' but they are terrified with the idea that they shall shortly resemble them; so that every warning given against hypocrisy or self-deception seems to point them out by name, and every new discovery of any fault or mistake in their views, temper, or conduct, seems to decide their doom. At the same time, they are often remarkably melted into humble, admiring gratitude, by contemplating the love and sufferings of Christ, and seem to delight in hearing of that subject above all others. They do not peculiarly fear difficulties, self-denial, reproaches, or persecution, which deter numbers from making an open profession of religion; and yet they are more backward in this respect than others, because they deem themselves unworthy to be admitted to such privileges and into such society, or else are apprehensive of being finally separated from them or becoming a disgrace to religion—(Scott).

[222] This is a solid, scriptural definition; pray mind it. Here conditions may safely be admitted; and happy is the Christian who keeps closest to these conditions, in order to enjoy peace of conscience, and joy of heart in Christ—(Mason).

[223] That heart, which is under the teaching and influence of the grace of God, will detect such horrid notions, and cry out against them. God forbid that ever I should listen one moment to such diabolical sentiments! for they are hatched in hell, and propagated on earth, by the father of lies—(Mason).

[224] It is a horrible and blasphemous perversion of Scripture, to take encouragement in sin, from those sad examples of it in the saints, which are held up, in terrorem, as so many beacons by which we may avoid the same. To talk, and especially to act like Self-will affords the fullest proof that a man never came in at the gate. The Lord change every such perverse will, and preserve the church from principles and practices so diabolical—(Burder). What shall we say to these things? Lord, keep me!—(J.B.).

[225] It may be seriously inquired as to whether in all Satan's temptations, any one is so fatal to immortal souls as the idea of a death-bed repentance. Have not prayers against sudden death a tendency to interfere with or obstruct that daily walk with God, which alone can fit us to meet the king of terrors? When heart and strength fail; when the body is writhing in agony, or lying an insensible lump of mortality; is that the time to make peace with God? Such persons must he infatuated with strange notions of the Divine Being. No, my reader, life is the time to serve the Lord, the time to insure the great reward. Sudden death is a release from much pain and anxiety. It is the most merciful gate by which we can enter upon immortality—(ED).

[226] Pray attentively mind, and deeply consider the six following observations; they are just; they are daily confirmed to us in the different conduct of professors. Study, and pray to improve them to your soul's profit—(Mason).

[227] Adam hid himself because he was naked. But how could he be naked, when before he had made himself an apron? O! the approach of God consumed and burnt off his apron! His apron would not keep him from the eye of the incorruptible God. When God deals with such men for sin, assuredly they will find themselves naked—(Bunyan on Genesis, vol. 2, p. 432). If the wicked flee when no man pursueth, how can they stand when God lets loose death and eternity upon their guilty souls?—(ED).

[228] Thou art bound to Heaven, but the way thither is dangerous. It is beset everywhere with evil angels, who would rob thee of thy soul. If thou wouldest go on cheerfully in thy dangerous journey, commit thy treasure—thy soul, to God, to keep; and then thou mayest say with comfort, Well, that care is over; my soul is safe; the thieves, if they meet me, cannot come at that; God will keep it to my joy and comfort at the great day—(Bunyan's Advice to Sufferers, vol. 2, p. 701).

[229] The spiritual refreshment, arising from experimental conversation, seems to be especially intended; but the name of Gaius suggests also the importance of the Apostle's exhortation, 'Use hospitality without grudging.' This ought to be obeyed even to strangers, if they are certified to us as brethren in Christ—(Scott). Every Christian's house should, so far as ability is given, be an inn for the refreshment of weary fellow-pilgrims—(ED).

[230] This character is drawn from that of the well-beloved Gaius, in the third epistle of John. Although, in comparison with the great bulk of Christians, there are but few such in the church; yet in all ages, and in most churches, some hospitable Gaius is to be found. May their numbers be greatly increased—(ED).

[231] Ignatius, a bishop or pastor of a church in Antioch, cruelly martyred for the truth in the second century; not Ignatius Loyola, the Jesuit. Mr. Bunyan obtained all this information from Foxe's Book of Martyrs, which was written before Satan had introduced the Jesuits into the world—(ED).

[232] 'Marriage is honourable in all' (Heb. 13:4). Notwithstanding all the cares of a family, while the married have many troubles, the single have few, if any, real enjoyments of life. The will of our heavenly Father is here enforced upon the pilgrims by Gaius—only let pilgrims be united together, marry in the Lord, and we may expect his blessing to fit us to do His will. Vows of celibacy are from beneath, from the father of lies—contrary to the order of nature, and the expressed will of God. 'It is not good to be alone.'—(ED).

[233] The different parts of social worship and Christian fellowship are here allegorically described. The heave-shoulder and wave-breast typify the power and love of our great High Priest; that we should devote to Him our whole heart, with fervent prayer, and grateful praise. The wine represents the exhilarating effects of the shedding of Christ's blood, and its application to us by living faith. The milk is the simple instruction of the Scriptures. The butter and honey are animating views of God and heavenly joy. The apples are the promises and privileges of Christians (see Song. 2:3; Prov. 25:11). And the nuts those difficult doctrines, which amply repay us the trouble of penetrating their meaning. Christians so employed have far sweeter enjoyments than they ever had in the mirth, diversions, and pleasures of the world—(Scott).

[234] Bunyan takes advantage of the common past-time of solving riddles, to teach important truth in a way calculated to be impressed on the memory. Thus, in the treatise on the Covenants of the Law and Grace, the second Adam was before the first, and also the second covenant before the first. This is a riddle—(Vol. 2, p. 524)—(ED). Observe here, the feast of pilgrims was attended with mirth. Christians have the greatest reason to be merry; but then it ought to be spiritual mirth, which springs from spiritual views and spiritual conversation—(Mason).

[235] When Christian intercourse is conducted with gravity and cheerfulness united, it is both pleasant and instructive. Speech should be 'always with grace, seasoned with salt, that it may minister grace to the bearers,' and thus 'provoke one another unto love, and to good works'; thus are the young encouraged to follow that which is good—(Ivimey).

[236] Here is a genuine discovery of a gracious heart; when it is delighted with spiritual company and conversation, and longs for its continuance. Is it so with you?—(Mason).

[237] If our love to sinners be only shown by seeking their spiritual good, it will be considered as a bigoted desire to proselyte them to our sect; but uniform diligent endeavours to relieve their temporal wants are intelligible to every man, and bring a good report on the profession of the Gospel (Matt. 5:16)—(Scott).

[238] O, this dying to self, to self-righteous pride, vain confidence, self-love, and self-complacency, is hard work to the old man; yea, it is both impracticable and impossible to him. It is only grace that can conquer and subdue him; and where grace reigns, this work is carried on day by day. And yet the old man of sin, and self-righteousness, still lives in us—(Mason).

[239] Old age affords advantage in overcoming some propensities, yet habits of indulgence often counterbalance the decays of nature; and avarice, suspicion, and peevishness, with other evils, gather strength as men advance in years. Some old men may imagine that they have renounced sin, because they are no longer capable of committing the crimes in which they once lived—(Scott).

[240] The refreshment of Divine consolations, and Christian fellowship, are intended to prepare us for vigorously maintaining the good fight of faith; not only against the enemies of our own souls, but also against the opposers of our most holy religion. We are soldiers, and should unite together under the Captain of Salvation, to contend for the faith once delivered to the saints, by every method authorized by the Word of God; nor must we shrink from danger and contumely in so good a cause—(Scott).

[241] It may he asked, how for it is right to expose ourselves to danger and difficulties, since it is rashness, not courage, to expose ourselves to unnecessary danger, or to give unnecessary offence. I would answer, It can never be improper to expose error, or oppose a prevailing vice, by which God's children are in danger of being beguiled—(J.B.).

[242] Giant Slay-good represents a wicked, cruel man—a mere cannibal, invested with judicial authority—a selfish, malignant persecutor, who intimidated feeble-minded professors by fines and imprisonments, to the hazard of their souls. By the thieves, of whom he was master, were perhaps intended the common informers, who got their living by giving evidence against Nonconformists; some cruel magistrates pursued them to death. The attack was by scriptural and rational arguments, which led to a great alteration in these accursed laws—(Ivimey and Scott).

[243] All pilgrims are not alike vigorous, strong, and lively; some are weak, creep and crawl on, in the ways of the Lord. No matter, if there be but a pilgrim's heart, all shall be well at last; for Omnipotence itself is for us, and then we may boldly ask, 'Who shall be against us?'—(Mason). Constitutional timidity and lowness of spirits, arising from a feeble frame, give a peculiar cast to the views and nature of religious profession, which unfits for hard and perilous service. The difference between Feeble-mind and Fearing seems to be this—the former was more afraid of opposition, and the latter more doubtful about the event, which perhaps may intimate, that Slay-good rather represents persecutors than deceivers—(Scott).

[244] What a sweet simple relation is here! Doth it not suit many a feeble mind? Poor soul, weak as he was, yet his Lord provided against his danger. He sent some strong ones to his deliverance, and to slay his enemy. Mind his belief, even in his utmost extremity. Learn somewhat from this Feeble-mind—(Mason).

[245] O how sweet to reflect, that the most gigantic enemies shall be conquered, and their most malicious designs be overruled for our good; yea, what they intend for our ruin shall be made to work for our health and prosperity—(Mason).

[246] 'Whosoever will save his life shall lose it; and whosoever will lose his life for My sake shall find it' (Matt. 16:25)—(ED). Here is a contrast between a feeble believer and a specious hypocrite; the latter eludes persecutions by time-serving, yet perishes in his sins; the former suffers and trembles, yet hopes to be delivered and comforted. The frequency with which this is introduced, and the variety of characters by which it is illustrated, show us how important the author deemed such warnings—(Scott).

[247] Events, which at first appear big with misery and misfortune, have been found afterwards to have been as so many dark passages, to lead into brighter and more glorious displays of the Divine power, wisdom, and goodness—(J.B.).

[248] 'Marriage is honourable in all'; nor will Christian females find such a state any hindrance to their abounding in works of charity and mercy. By fulfilling the duties of the married life, they will cause the ways of God to be well spoken of. The desire of Paul was, 'That the younger women marry, be sober, love their husbands, love their children, be discreet, chaste, keepers at home, good, obedient to their own husbands, that the Word of God be not blasphemed' (Titus 2:4, 5)—(Ivimey).

[249] What an open, ingenuous confession is here! though feeble in mind, he was strong in wisdom and sound judgment—(Mason). Woe be to those who offend one of these little ones; no less dear to God than the most eminent and distinguished saints—(J.B.).

[250] O that this were more practised among Christians of different standings, degrees, and judgments! If they who are strong were thus to bear with the weak, as they ought, how much more love, peace, and unanimity would prevail!—(Mason).

[251] Excellent! See the nature of Christian love; even to be ready to spare to a brother, what we ourselves have occasion for. Love looketh not at the things of our own, but to provide for the wants of others—(Mason).

[252] The character of Feeble-mind seems to coincide, in some things, with that of Fearing, and in others with the description of Little-faith. Constitutional timidity and lowness of spirits, arising from a feeble frame, and frequent sickness, while they are frequently the means of exciting men to religion, give also a peculiar cast to their views and the nature of their profession—tend to hold them under perpetual discouragements, and unfit them for hard and perilous services. This seems implied in the name given to the native place of Feeble-mind; yet this is often connected with evident sincerity, and remarkable perseverance in the ways of God—(Scott).

[253] Here, very ingeniously, an associate is found for poor Feeble-mind; in one equally weak, lame, and limping in his religious sentiments, who, instead of forming his own sentiments from the Word of Truth, leant upon the sentiments and opinions of others. The hesitation of Feeble-mind to accept one of his crutches, is humourously conceived. He would, weak as he was, think for himself; though he had no objection to quote the opinion of another Christian against an adversary—(Ivimey). 'As iron sharpeneth iron, so a man sharpeneth the countenance of his friend.' How great a comfort to find a fellow-pilgrim whose experience agrees with our own, and with whom we can take sweet counsel! Still all our dependence must be on Ready-to-halt's crutches—'the promises.'—(ED).

[254] The near prospect of persecution is formidable even to true believers, notwithstanding all the encouragements of God's Word. It is useful to realize such scenes, that we may pray, without ceasing, for wisdom, fortitude, patience, meekness, faith, and love sufficient for us, should matters come to the worst—(Scott).

[255] How happy to find a family, in Vanity Fair, whose master will receive and entertain pilgrims. Blessed be God for the present revival of religion in our day, and for the many houses that are open to friends of the Lamb—(Mason).

[256] The inquiry of disciples, after suitable company, discovers that they, with David, love the Lord's saints; and in the excellent of the earth is all their delight (Psa. 16:3). A genuine discovery this of a gracious heart—(Mason).

[257] Great, indeed, was the change in the town of Vanity, when Christiana and her party of pilgrims arrived, compared with the but recent period when Faithful was martyred. The declaration of liberty of conscience had rendered the profession of vital godliness more public, still there was persecution enough to make it comparatively pure. Dr. Cheever has indulged in a delightful reverie, in his lecture on Vanity Fair, by supposing, at some length, how our glorious dreamer would now describe the face of society in our present Vanity Fair. After describing the consequences that had arisen from religion having become FASHIONABLE, he hints at the retrograde movement towards Popery, known under the name of Puseyism. 'It happened, in process of time, that a part of the pilgrims who remained in Vanity Fair, began to visit the cave of Giant Pope, and it became a sort of fashionable pilgrimage to that cave. They brushed up the giant, and gave him medicines to alleviate the hurts from those bruises which he had received in his youth; and, to make the place pleasanter, they carefully cleared away the remains of the bones and skulls of burned pilgrims, and planted a large enclosure with flowers and evergreens.' 'The cage in which the Pilgrims were once confined was now never used; some said it was consecrated for church purposes, and put under the cathedral, in a deep cell, from which it might again be brought forth if occasion required it.' The Doctor's description of the present state of Vanity Fair is very deeply interesting and amusing—(ED). When religion is counted honourable, we shall not want professors; but trying times are sifting times. As the chaff flies before the wind, so will the formal professors before a storm of persecution—(J.B.). [258] Kindness to the poor increases and builds up the church. It conquers the prejudices of the worldly, secures their confidence, and brings them under the preaching of the Gospel. They rationally conclude that they cannot be bad people who do so much good—(Ivimey).

[259] This monster is Antichrist. The devil is the head; the synagogue of Satan is the body; the wicked spirit of iniquity is the soul. The devil made use of the church [the clergy] to midwife this monster into the world. He had plums in his dragon's mouth, and so came in by flatteries. He metamorphosed himself into a beast, a man, or woman; and the inhabitants of the world loved the woman dearly, became her sons, and took up helmet and shield to defend her. She arrayed herself in flesh-taking ornaments—gold, and precious stones, like an harlot. She made the kings drunken, and they gave her the blood of saints and martyrs until she was drunken, and did revel and roar. But when her cup is drunk out, God will call her to such a reckoning, that all her clothes, pearls, and jewels shall not be able to pay the shot. This beast is compared to the wild boar that comes out of the wood to devour the church of God (Psa. 80:13). The temporal sword will kill its body, but spirit can only be slain by spirit; the Lord the Spirit will slay its soul—(Bunyan on Antichrist, vol. 2, p. 47). Is not Antichrist composed of all the State religions in the world?—(ED).

[260] For this woman's name and costume see Revelation 17:1-4. She has just sent one of her illegitimate sons to England, under the impudent assumption of Archbishop of Westminster—(ED).

[261] And that you may be convinced of the truth of this, look back and compare Antichrist four hundred years ago, with Antichrist as he now is, and you shall see what work the Lord Jesus has begun to make with him; kingdoms and countries He hath taken from her. True, the fogs of Antichrist, and the smoke that came with him out of the bottomless pit, has eclipsed the glorious light of the Gospel; but you know, in eclipses, when they are recovering, all the creatures upon the face of the earth cannot put a stop to that course, until the sun or the moon have recovered their glory. And thus it shall be now, the Lord is returning to visit this people with His primitive lustre; he will not go back until the light of the sun shall be sevenfold—(Bunyan's Antichrist and his ruin, vol. 2, p. 48).

[262] When nations have restored to the people the property of which they have been plundered, under the pretence of assisting to obtain the pardon of sin and the favour of God, the monster will soon die; when neither rule, nor honour, nor pelf is to be gained by hypocrisy—(ED).

[263] This may refer to that noble band of eminent men who, in 1675, preached the morning exercises against Popery; among others were Owen, Manton, Baxter, Doolittle, Jenkyn, Poole, and many others. They were then, and ever will be, of great fame—(ED).

[264] The plans of Charles II and James II, to re-establish Popery in England, were defeated by the union of the eminent Nonconformists with some decided enemies to Rome in the Established Church; this brought them into esteem and respect. Mr. Scott's note on this passage is—'The disinterested, and bold decided conduct of many dissenters, on this occasion, procured considerable favour both to them and their brethren, with the best friends of the nation; but the prejudices of others prevented them from reaping all the advantage from it that they ought to have done.'—(ED).

[265] David Hume, in his History of England, admitted the invaluable services of the Puritans, 'By whom the precious spark of liberty was kindled and preserved, and to whom the English owe all the blessings of their excellent constitution.'—(ED).

[266] This is a most encouraging view of the tender care of the Saviour, to the children of believers committed to His care, by godly parents. Not by any ceremonial observance, but by constant fervent supplications to the Throne of Grace on their behalf, and by a consistent pious example to train them up in the way in which they should go, that when they are old they should not depart from the new and living way—(ED).

[267] Here we frequently find our author speaking of our God and Saviour as Man; he excels in this. It is to be wished that authors and preachers wrote and spake of the manhood of Jesus, who was a perfect Man, like unto us in all things except sin. The view and consideration of this is sweet to faith, and endears our Saviour to our hearts—(Mason).

[268] What cannot Great-heart do? what feats not perform? what victories not gain? Who can stand before Great-heart? Diffidence shall fall, and Giant Despair be slain by the power of Great-heart, with 'the sword of the Spirit, which is the Word of God' (Eph. 6:17); even Despondency, though almost starved, shall be delivered, and his daughter Much-afraid shall be rescued. O for more of Great-heart's company!—(Mason). The struggle with Despair may be dangerous, and painful, and long-continued, but it shall he finally successful. 'I am persuaded,' saith the Apostle, 'that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.' Paul demolished the castle, and slew the giant; but,

'Sin can rebuild the castle, make't remain, And make Despair the Giant live again.'—ED.

[269] How well does Mr. Bunyan describe the experience of the Much-afraids, Ready-to-halts, and the Feeble-minds, in the Come and Welcome. 'Poor coming soul, thou art like the man that would ride full gallop, whose horse will hardly trot! Now, the desire of his mind is not to be judged of by the slow pace of the dull jade he rides on, but by the hitching, and kicking, and spurring, as he sits on his back. Thy flesh is like this dull jade; it will not gallop after Christ, it will be backward, though thy soul and Heaven lie at stake. But be of good comfort, Christ judgeth according to the sincerity of the heart.'—(Vol. 1, p. 252).

[270] This is the work and aim of every faithful minister of Christ, to destroy Giant Despair, and demolish Doubting Castle, in the hearts of God's children. A more awful character is not in the world, than the man who assumes the ministerial name and character, without understanding the nature of that ministry of reconciliation which is committed to everyone who is really called and sent of God—(J.B.).

[271]'The wain,' seven bright stars in the constellation of Ursa Major, called by country people, the plough, or the wain, or Charles I's chariot—(ED).

[272]Those ministers who exercise the greatest affection towards weak and upright Christians, are most according to the description of pastors, after God's own heart, given in the Scriptures of truth—(Ivimey).

[273] Bunyan was peculiarly tender with the weak; they are to be received, but not to doubtful disputations. Thus, with regard to the great cause of separation among Christians, he says, 'If water-baptism' (whether by sprinkling of infants, or immersing of adults) 'trouble their peace, wound the consciences of the godly, and dismember their fellowships, it is although an ordinance, for the present to be prudently shunned, for the edification of the church.' 'Love is more discovered when we receive, for the sake of Christ, than when we refuse his children for want of water.'—(Bunyan on Baptism, vol. 2, p. 608). When will such peaceful sentiments spread over the church?—(ED).

[274] There are things taught by the Gospel, here called 'rarities,' which, though high and mysterious, will yet, when clearly stated, prove the means of exciting Christians to live by faith, and to cultivate whatsoever things are lovely and of good report—(Ivimey).

[275] Strong faith, in the words of Christ, will 'believe down' mountains of afflictions, or tumble them out of the Christian's way. Though it will not perform miracles, it will remove difficulties resembling mountains—(Ivimey).

[276] The history of Joseph, with that of Mr. Bunyan, and of thousands besides, proves, that charges against a godly, innocent man, arising from the prejudice, ill-will, and malice of his enemies, shall eventually turn out to his honour, and to their confusion. 'Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against yon FALSELY, for My sake' (Matt. 5:11)—(ED).

[277] This represents the folly of those who go about to reform the manners, without aiming at the conversion of the heart. Nature, in its highest state of cultivation and improvement, is nature still. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit—(J.B.).

[278] O, damned souls will have thoughts that will clash with glory, clash with justice, clash with law, clash with itself, clash with hell, and with the everlastingness of misery; but the point, the edge, and the poison of all these thoughts will still be galling, and dropping their stings into the sore, grieved, wounded, fretted place, which is the conscience, though not the conscience only; for I may say of the souls in hell, that they, all over, are but one wound, one sore—(Bunyan's Greatness of the Soul, vol. 1, p. 119). Well might Mercy say, 'Blessed are they that are delivered from this place!'—(ED).

[279] O what a blessed thing it is to long for the Word of God so as not to be satisfied without it, and to prize it above and beyond all other things! Love to the Word excites the soul to say with David, 'I have longed for Thy salvation, O Lord' (Psa. 119:174). This is a special mark of a gracious soul—(Mason). Every true believer longs to be more completely acquainted with the Scriptures from day to day, and to look into them continually—(Scott). Abraham Cheer, who perished in prison for nonconformity in Bunyan's time, published a little volume of Poems, in which he compares the Bible to a looking-glass, in these very appropriate lines—'If morn by morn you in this glass will dress you, I have some hopes that God by it may bless you.'—(P. 37)—(ED).

[280] This doubtless is meant to intimate, that in times of great anxiety, and in prospect of seasons of difficulty, Christians desire above all things the special supports and consolations of the Word of God—(Ivimey).

[281] By this jewelry is probably intimated, that they gave them written testimonials of possessing the ornament of a meek and quiet spirit, that they might he recognized as Christian women by other churches—(Ivimey).

[282] From the names given to these opposers, they appear to represent certain wild enthusiasts who intrude themselves in the way of professors, to perplex their minds, and persuade them that, unless they adopt their reveries or superstitions, they cannot be saved. An ungovernable imagination, a mind incapable of sober reflection, and a dogmatizing spirit, characterize these enemies of the truth; they assault religious persons with specious reasonings, caviling objections, confident assertions, bitter reproaches, proud boastings, sarcastic censures, and rash judgments. They endeavour to draw them to their party, or drive them from attending to religion at all. But the Word of God, used with fervent, persevering prayer, will silence such dangerous assailants, and confirm others also—(Scott).

[283] Truth will make a man valiant; and valour for truth will make a pilgrim fight with wild-headed, inconsiderate, and pragmatic opposers. The blood he loses in such a battle is his honour, the scars he gets are his glory—(Mason). He does not attempt to hide himself, or run from his and his Lord's enemies. O that pilgrims, especially those that are young were better trained to this battle! In Bunyan's time, there were comparatively few of these cavilers; now their name is Legion—(ED).

[284] In this battle, this striving for the truth, three considerations strike the mind—(1). Reliance upon Divine aid, without which we can do nothing. (2). A right Jerusalem weapon, forged in the fire of love, well tempered with Bible truths. Such a sword will make even the angel of the bottomless pit flee, its edge will never blunt, and it will cut through everything opposed to it. (3). Decision of character, perseverance to the utmost; no trimming or meanly compounding for truth, but a determination, in the Lord's strength, to come off more than conquerors. It is blessed fighting when hand and heart are engaged, and the sword grows united to both—(ED).

[285] The church of Christ has produced heroes of the first class in point of courage, which they have displayed in circumstances of great danger. Luther and Knox, and Latimer and Bunyan, were men of this stamp, each of whom might, with great propriety, have been named Valiant-for-the-truth—(Ivimey).

[286] The reason why so many professors set out, and go on for a season, but fall away at last, is, because they do not enter into the pilgrim's path by Christ, who is the gate. They do not see themselves quite lost, ruined, hopeless, and wretched; their hearts are not broken for sin; therefore they do not begin by receiving Christ as the only Saviour of such miserable sinners. But they set out in nature's strength; and not receiving nor living upon Christ, they fall away. This is the reason of this inquiry, Did you come in at the gate? A question we ought to put to ourselves, and be satisfied about—(Mason).

[287] Among many puzzling questions which agitate the Christian's mind, this is very generally a subject of inquiry. At the mount of transfiguration, the Apostles knew the glorified spirits of Moses and Elias. The rich man and Lazarus and Abraham knew each other. The most solemn inquiry is, to reconcile with the bliss of Heaven the discovery that some dear relative has been shut out. Shall we forget them? or will all our exquisite happiness centre in the glory of God? Bunyan has no doubt upon personal identity in Heaven—

'Our friends that lived godly here Shall there be found again; The wife, the child, and father dear, With others of our train. Those God did use us to convert We there with joy shall meet. And jointly shall, with all our heart, In life each other greet.' —(One Thing Needful, ver. 69, 71)—(ED).

[288] A sound Christian is not afraid to be examined, and sifted to the bottom, for he can give reason of the hope that is in him. He knows why and wherefore he commenced his pilgrimage—(Mason).

[289] This is a reproach cast upon religion in every age. Pharaoh said to Moses and the Israelites, 'Ye are idle, ye are idle.' Men by nature imagine, that time spent in reading the Bible and in prayer is wasted. It behooves all believers to avoid every appearance of evil; and, by exemplary diligence, frugality, and good management, to put to silence the ignorance of foolish men—(Scott).

[290] Worldly people, in opposing the Gospel, descant upon the hypocrisy of religious persons; they pick up every vague report that they hear to their disadvantage, and narrowly watch for the halting of such as they are acquainted with; and then they form general conclusions from a few distorted and uncertain stories. Thus they endeavour to prove that there is no reality in religion. This is a frivolous sophistry, often employed after all other arguments have been silenced—(Scott).

[291] If Judas the traitor, or Francis Spira the backslider, were alive, to whisper these men in the ear a little, and to tell them what it hath cost their souls for turning back, it would surely stick by them as long as they have a day to live in the world. Agrippa gave a fair step on a sudden; he stepped almost into the bosom of Christ in less than half an hour. 'Almost thou persuadest me to be a Christian.' It was but almost, and so he had as good been not at all. He stepped fair, but stepped short. He was hot whilst he ran, but he was quickly out of breath. O this but ALMOST! I tell you, it lost his soul. What a doom they will have, who were almost at Heaven's gate, but ran back again!—(Bunyan's Heavenly Footman).

[292] How natural is it for carnal men to give an evil report of the ways of the Lord; and to discourage those who are just setting out, by telling of the dangers and difficulties they shall meet with! But here is not one word of the pleasures, comforts, and joys, that are experienced in the ways of the Lord. No, they feel them not, they believe not one word about them; therefore they cannot speak of them—(Mason).

[293] Here we see that valiant soldiers of Christ ascribe all to faith. They set out with faith, and they hold on and hold out by believing. Thus they give all the glory to Christ, who is the object, author, and finisher of faith—(Mason).

[294] Various are the enemies we meet with in our Christian warfare. The world, with its enchantments, has a tendency to stupefy, and bring on a fatal lethargy. How many professors receive principles, by which they harden themselves in carnal pursuits and sensual gratifications; and others, still preserving a religious name and character, are as dead in their souls, as devoted to the world as these, though contending for legal principles, and high in their religious pretensions!—(J.B.).

[295] It behooves all who love their souls to shun that hurry of business, and multiplicity of affairs and projects, into which many are betrayed by degrees, in order to supply increasing expenses, that might be avoided by strict frugality; for they load the soul with thick clay, are a heavy weight to the most upright, render a man's way doubtful and joyless, and drown many in perdition—(Scott).

[296] Old pilgrims, ye who have set out well, and gone on well for a long season, consider ye are yet in the world, which is enchanted ground. Know your danger of seeking rest here, or of sleeping in any of its enchanting arbours. Though the flesh may be weary, the spirit faint, and the arbours inviting, yet beware. Press on. Look to the Strong for strength; and to the Beloved for rest in His way—(Mason).

[297] Mark how the ready hands of death prepare; His bow is bent, and he hath notch'd his dart; He aims, he levels at thy slumb'ring heart. The wound is posting; O be wise, beware! What, has the voice of danger lost the art To raise the spirit of neglected care? Well, sleep thy fill, and take thy soft reposes; But know, withal, sweet tastes have sour closes; And he repents in thorns that sleeps in beds of roses. —(Quarles' Emblems, 1—7).

[298] This inculcates the duty of constant attention to the precepts and counsels of Scripture, as well as reliance on its promises; and a habitual application to the Lord by prayer, to teach us the true meaning of His Word, that we may learn the way of peace and safety in the most difficult and doubtful cases—(Scott).

[299] The Word of God is compared to a map and a lantern; to these we shall do well to take heed, as to light shining in a dark place. Let this be the pilgrim's guide, when the light of spiritual joy or sensible comfort is withdrawn—(Burder).

[300]—To follow Christ. HE is to them instead of eyes, HE must before them go in any wise; And He must lead them by the water side, This is the work of Him our faithful guide. Since snares, and traps, and gins are for us set, Since here's a hole, and there is spread a net, O let nobody at my muse deride, No man can travel here without a guide. —(Bunyan's House of God, vol. 2, p. 582.)

[301] Ignorance and pride may long maintain a form of godliness, though it be a weariness to them; but after a time they will be gradually drawn back into the world, retaining nothing of their religion except certain distorted doctrinal notions—(Scott).

[302] It is the duty, and will be the practice of pilgrims, to strive to be instrumental to the good of others. But, at the same time, it behooves them to take heed to themselves, and watch, lest they catch harm from them and their conduct—(Mason).

[303] What a sound sleep of infatuation hath this enchanting world cast many a professor into! They are proof against all warnings, and dead as to any means of arousing them. When this sleep of death seizes the soul, it destroys faith, infatuates reason, and causes men to talk incoherently. They have lost the language of pilgrims. Their state is awful; beware of it; pray against it. For 'if any man love the world, the love of the Father is not in him' (1 John 2:15)—(Mason).

[304] This view of the Enchanted Ground seems to vary from that which has been considered in the First Part. The circumstances of believers who are deeply engaged in business, and constrained to spend much of their time among worldly people, may here be particularly intended. This may sometimes be unavoidable; but it is enchanted ground. Many professors, fascinated by the advantages and connections thus presented to them, fall asleep, and wake no more; and others are entangled by those thorns and briers which 'choke the Word, and render it unfruitful.' The more soothing the scene the greater the danger, and the more urgent need is there for watchfulness and circumspection—(Scott).

[305] This is a solemn period in the Christian's pilgrimage. In the Heavenly Footman, Bunyan has given some admirable general directions—'Because I would have you think of them, take all in short in this little bit of paper—1. Get into the way. 2. Then study on it. 3. Then strip and lay aside everything that would hinder. 4. Beware of by-paths. 5. Do not gaze and stare much about thee; but be sure to ponder the path of thy feet. 6. Do not stop for any that call after thee, whether it be the world, the flesh, or the devil; for all these will hinder thy journey if possible. 7. Be not daunted with any discouragements thou meetest with as thou goest. 8. Take heed of stumbling at the Cross. And, 9. Cry hard to God for an enlightened heart and a willing mind, and God give thee a prosperous journey. Yet, before I do quite take my leave of thee, a few motives. It may be they will be as good as a pair of spurs, to prick on thy lumpish heart in this rich voyage. If thou winnest, then Heaven, God, Christ, glory eternal is thine. If thou lose, thou procurest eternal death.'—(ED).

[306] The Word of God is the only light to direct our steps. He who neglects this is a fool. He who sets up and looks for any other light to direct him is mad, and knows not what he does. As folly and madness beset him, danger and distress will come upon him. Trembling souls will attend closely to God's Word—(Mason).

[307] He who fears always, will pray evermore. The fear of the heart will bring pilgrims on their knees. He who fears to be or go wrong, will pray to be set right. The Lord will direct the heart, and order the goings of all who cry to Him. Fear and prayer go hand in hand. Joy shall attend them—(Mason).

[308] No more money than an owl loves light. 'The antiquarian, who delights to solace himself in the benighted days of monkish owl-light, sometimes passes for a divine.'—(Warburton)—(ED).

[309] My soul, what's lighter than a feather? Wind. Than wind? The fire. And what than fire? The mind. What's lighter than the mind? A thought. Than thought? This bubble world. What than this bubble? Naught. —(Quarles). [310]—Prayer's arrow drawn Down to the head by nervous penitence, Or meek humility's compliant strings, Wings to the destin'd mark its certain way, And ne'er was shot in vain! —(Dodd's Epiphany, p. 32, 4to).

[311] O pilgrims, beware of this Madam Bubble! Know and consider well, that ye have a nature exactly suited to accept of her offers, and to fall in love with her promises. The riches, honours, and pleasures of this world, what mortal can withstand? or who can forego them? No one but he who sees more charms in Jesus, more glory in His Cross, and more comfort in the enjoyment of His love and presence; and therefore, is continually looking and crying to Him, 'Turn away mine eyes from beholding vanity.'—(Mason). Many, indeed, are her fair promises and golden dreams. Many hath she brought to the halter, and ten thousand times more to Hell. O for precious faith, to overcome the world; and to pass through it, in pursuit of a nobler portion, as strangers and pilgrims!—(Burder).

[312] Is she not rightly named Bubble? Art thou convinced that she is nothing more? Why then dost thou not break loose from her hold? I ask, Why has the world such hold of thee? Why dost thou listen to her enchantments? For shame! Stir up thy strength, call forth thy powers! What! be convinced that the world is a bubble, and be led captive by her. Shake her off, you ought, you should, it is your duty. Let Mr. Stand-fast answer these questions. His earnest and solemn prayers plainly prove the sense he had of his own weakness and inability to extricate himself from her enchantments. Though some may appear to despise the dominion of sin, I am convinced that it must be a Divine power to deliver me from it—(J.B.).

[313] It was amidst this Enchanted Ground that good Mr. Stand-fast, whom the Pilgrims there found upon his knees, was so hard beset and enticed by Madam Bubble; and indeed it is by her sorceries that the ground itself is enchanted. Madam Bubble is the world, with its allurements and vanities; and whosoever, as Mr. Great-heart said, do lay their eyes upon her beauty are counted the enemies of God; for God hath said that the friendship of the world is enmity against God; and he hath said furthermore, 'Love not the world, nor the things of the world; if any man love the world, the love of the Father is not in him.' So Mr. Stand-fast did well to betake him to his knees, praying to Him that could help him. So if all pilgrims, when worldly proposals and enticements allure them, and they feel the love of the world tempting them, and gaining on them, would thus go to more earnest prayer, and be made more vigilant against temptations, Madam Bubble would not gain so many victories—(Cheever).

[314] The ensuing description represents the happy state of those that live in places favoured with many lively Christians, united in heart and judgment; and where instances of triumphant deathbed scenes are often witnessed. Aged believers, in such circumstances, have been remarkably delivered from fears and temptations, and animated by the hopes and earnests of Heaven; so that, while death seemed bitter to nature, it became pleasant to the soul to think of the joy and glory that would immediately follow it—(Scott).

O scenes surpassing fable, and yet true! Scenes of accomplished bliss, which who can see, Though but in distant prospect, and not feel His soul refresh'd with foretaste of the joy? Bright as a sun the sacred City shines; All kingdoms and all princes of the earth Flock to that light, the glory of all lands Flows into her; unbounded is her joy, And endless her increase. Thy rams are there, Nebaioth, and the flocks of Kellar there; The looms of Ormus, and the mines of Ind, And Saba's spicy groves pay tribute there. Praise is in all her gates; upon her walls, And in her streets, and in her spacious courts, Is heard Salvation!

[315] These messengers are the diseases or decays by which the Lord takes down the earthly tabernacle, when He sees good to receive the souls of His people into His immediate presence. In plain language, it was reported that Christiana was sick and near death, and she herself became sensible of her situation. 'The arrow sharpened by love' implies, that the time, manner, and circumstances of the believer's death, are appointed by Him 'who loved us, and gave Himself for us.' He, as it were, says to the dying saint, 'It is I, be not afraid.'—(Scott).

[316] This is the faith and patience of this dying Christian heroine, who began her pilgrimage with trembling steps, maintained her journey with holy zeal, and thus finished her course with joy—(Ivimey).

[317] O how blessed is the death of the righteous, who die in the Lord! Even a wicked Balaam could wish for this. But it will be granted to none but those who have lived in the Lord; whose souls have been quickened by His Spirit to come unto Jesus, believe in Him, and glory of Him as their righteousness and salvation—(Mason).

[318] Evident decays of natural powers as effectually convince the observing person, as if a messenger had been sent to inform him. But men in general cling to life, willfully overlook such tokens, and try to keep up to the last the vain hope of recovering; those around them, by a cruel compassion, soothe them in the delusion; so that numbers die of chronic diseases as suddenly as if they had been shot through the heart. Perhaps the author had some reference to those inexplicable presages of death which some persons evidently experience—(Scott).

[319] See the joyful end of one ready to halt at every step. Take courage hence, ye lame, halting pilgrims—(Mason).

[320] The tokens are taken from that well-known portion of Scripture, Ecclesiastes 12:1-7; in which the dealings of the Lord are represented as uniformly gentle to the feeble, trembling, humble believer; and the circumstances of their deaths comparatively encouraging and easy—(Scott).

[321] In the Holy War, the doubters having been dispersed, three or four thrust themselves into Mansoul. Now, to whose house should these Diabolic doubters go, but to that of Old Evil-questioning. So he made them welcome. Well, said he, be of what shire yon will, you have the very length of my foot, are one with my heart. So they thanked him. I, said one, am an election-doubter; I, said another, am a vocation-doubter; then said the third, I am a salvation-doubter; and the fourth said, I am a grace-doubter. I am persuaded you are down boys, and are one with my heart, said the old gentleman—(ED).

[322] Pilgrims, mind this. It is as much your duty to strive, in the strength of the Lord, against unreasonable doubts and slavish fears, as against sin; nay, are they not, in their own nature, the worst of sins, as they spring from infidelity, and dishonour God's precious truth, glorious grace, and everlasting salvation? Never, never, then, cherish or give way to them, but resist, and shut the door of your hearts against them—(Mason).

[323] How various is the experience of Christians in the hour of death. Christian and Hopeful inquired 'if the waters were all of a depth.' The answer was, 'You shall find it deeper or shallower, as you believe in the King of the place.' 'What ailed thee, O Jordan, that thou wast driven back?' The answer is, 'At the presence of the Lord: at the presence of the God of Jacob.' In proportion as a Christian can say, 'for me to live is Christ,' in that proportion may he hope to find the water shallow, and feel support to his feet in the trying passage—(ED).

[324] In the truth of Jesus is victory. He who is valiant for it shall share most of its comforts in life, and in death. O Lord, increase our faith in the never-failing Word of truth and grace, for Thy glory and our soul's triumph!—(Mason).

[325] Such is the joy and blessedness of faith! How does it bring near and realize the sight of Christ in glory! Do we indeed see Christ by the eye of faith? Is He the one, the chief object of our soul? Verily, then we shall count our days on earth toilsome ones, and long for the full fruition of Him in glory. O it will be our great glory to see that dear Man, whose blessed head was crowned with thorns, and whose lovely face was spit upon, for us. O that we may be living every day upon Him and to Him, till we see Him as He is!—(Mason).

[326] This speech has been justly admired as one of the most striking passages in the whole work; but it is so plain that it only requires an attentive reader. It may, however, be worthy of our observation, that, in all the instances before us, the pilgrims are represented as resting their only dependence, at the closing scene, on the mercy of God, through the righteousness and atonement of His Son; and yet recollecting their conscious integrity, boldness in professing and contending for the truth, love to the cause, example, and words of Christ, obedience to His precepts, delight in His ways, preservation from their own iniquities, and consistent behaviour, as evidences that their faith was living, and their hope warranted; and in this way the retrospect conduced to their encouragement. Moreover, they all concur in declaring that, while they left their infirmities behind them, they should take their graces along with them, and that their works would follow them.'—(Scott).

[327] O who is able to conceive the inexpressible, inconceivable joys of Heaven! How will the heavens echo with joy, when the bride, the Lamb's wife, shall come to dwell with her husband forever! Christ, the desire of nations, the joy of angels, the delight of the Father; what solace then must the soul be filled with, that hath the possession of Him to all eternity! O what acclamations of joy will there be, when all the children of God shall meet together, without fear of being disturbed by the anti-Christian and Cainish brood! If you would be better satisfied what the beatific vision means, my request is, that you would live holily, and go and see—(Bunyan's Dying Sayings, vol. 1, p. 65).

[328] It was not without design that our excellent author tells us, that the four boys, with their wives and children, were suffered to continue in life for a time, for the increase of the church in the place where they dwelt. He doubtless intended to write a Third Part of his 'Pilgrims Progress,' founded upon this circumstance, with a design, probably to show the influence of real religion and evangelical sentiments on persons in business and in domestic life—(Ivimey).

[329] The view of the peaceful and joyful death of the pilgrims, cannot but affect every reader; and many, perhaps, may be ready to say, 'Let me die the death of the righteous, and let my last end be like his'; but, except they make it their principal concern to live the life of the righteous, such a wish will be frustrated. If any man, therefore, doubt whether this allegory do indeed describe the rise and progress of religion in the soul—the beginning, continuance, and termination of the godly man's course to Heaven, let him diligently search the Scriptures, and fervently pray to God, from whom alone 'cometh every good and perfect gift,' to enable him to determine this question. But let such as own themselves to be satisfied that it does, beware lest they rest in the pleasure of reading an ingenious work on the subject, or in the ability of developing many of the author's emblems. Let them beware lest they be fascinated, as it were, into a persuasion that they actually accompany the pilgrims in the life of faith and walking with God, in the same measure as they keep pace with the author in discovering and approving the grand outlines of His plan. And let everyone carefully examine his state, sentiments, experience, motives, tempers, affections, and conduct, by the various characters, incidents, and observations, that pass under his review—assured that this is a matter of the greatest consequence. We ought not, indeed, to call any man master, or subscribe absolutely to all his sentiments; yet the diligent practical student of Scripture can scarcely doubt that the warnings, counsels, and instructions of this singular work agree with that sacred touchstone, or that characters and actions will at last be approved or condemned by the Judge of the world, in a great degree according to the sentence passed on them in this wise and faithful book. The Lord grant that both the writer and readers of these observations 'may find mercy in that day,' and be addressed in these gracious words, 'Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.'—(Scott).

***

THE HOLY WAR,

MADE BY SHADDAI UPON DIABOLUS, FOR THE REGAINING OF THE METROPOLIS OF THE WORLD;

OR, THE LOSING AND TAKING AGAIN OF THE TOWN OF MANSOUL.

THE AUTHOR OF 'THE PILGRIM'S PROGRESS.'

'I have used similitudes.'—Hosea 12:10.

London: Printed for Dorman Newman, at the King's Arms in the Poultry; and Benjamin Alsop, at the Angel and Bible in the Poultry, 1682.

ADVERTISEMENT BY THE EDITOR.

Bunyan's account of the Holy War is indeed an extraordinary book, manifesting a degree of genius, research, and spiritual knowledge, exceeding even that displayed in the 'Pilgrim's Progress.' To use the words of Mr. J. Montgomery, 'It is a work of that master intelligence, which was privileged to arouse kindred spirits from torpor and inactivity, to zeal, diligence, and success.'

It was first published in 1682, in a small octavo volume, and, like the first edition of the Pilgrim, it was printed in a very superior manner to all the subsequent editions, to a recent period. The portrait of the author, by White, which faced the title-page, is without doubt the best likeness that has ever appeared of our great allegorist.[1] In addition to this is a whole length figure of the author, with a representation of Heart-castle on his left breast; the town of Mansoul, behind, being partly seen through him; Emmanuel and his army on the heart side, and Diabolus with his dragons on his right. From the publication of this popular book in 1682, it has been constantly kept in print, so that it is impossible to calculate the numbers that have been circulated. As time rolls on, the 'Holy War,' allegorized by John Bunyan, becomes more and more popular; nor can there be a doubt, but that so long as the internal conflict and spiritual warfare between the renewed soul and its deadly enemies are maintained, this book will become increasingly popular.

The 'Holy War,' although so very extraordinary an allegory, has not been translated into so many languages, nor has it been so much read in English, as the 'Pilgrim's Progress.' This would naturally arise from the Pilgrimage being a more simple narrative. It is a journey full of the most striking scenery and incidents, which is read with the deepest interest by all classes, from the children in a work-house to the profoundest Christian philosopher. The facts which are intended to be impressed upon the mind by the force of the allegory, are seen and appreciated by the Christian without requiring much investigation; while the 'Holy War' is carried on under an allegorical representation by no means so transparent. Man's soul is figured under the simile of a town, which having surrendered to an insidious and mortal enemy, is besieged by its lawful Sovereign with all the 'pomp and circumstances' of war; the arch-enemy is driven out, the town retaken, new-modelled, and garrisoned by Emmanuel.

To the Christian, whose aim and end is peace, war presents a most forbidding aspect. He loves not to see the garments rolled in blood, nor to hear the dying groans of the wounded, nor the heart-rending cries of the bereaved, especially those of the widow and the orphan. Spoliation and robbery are not the pastimes of the child of God, nor is cruelty the element of his happiness or peace. To read of such scenes, produces painfully interesting sensations; but even these are not so strong or intense as those delightful feelings which pervade the mind while watching the poor pilgrim in his struggles to get through the Slough of Despond, his terror under the flames of Mount Sinai, his passing unhurt the darts from Beelzebub's castle, and his finding refuge at the Wicket Gate. It is true, that the most delicate Christian must become a stern warrior—the most sensitive ear must be alarmed with the sound of Diabolus' drum, and at times feel those inward groanings which cannot be uttered—pass through 'the fiery trial,' and 'endure hardness, as a good soldier of Jesus Christ'; while at other periods of his experience, flushed with victory, he will cry out, 'Who shall separate us from the love of Christ?' We must fight the good fight of faith, or we can never lay hold on eternal life. We must be engaged in this holy war, and FIGHT or PERISH. There is no neutrality, no excuse that can be awaiting at the day of judgment. The servant of Christ is therefore found trusting in the Captain of salvation, furnished with the whole armour of God, with which his soul is clothed by the Holy Spirit—having the shield of faith, the helmet, the breastplate, the two-edged sword. It was being thus mysteriously, invulnerably armed, that gave the delicate, learned, pious Lady Anne Askew strength to triumph over her agonies, when the Papists disjointed every bone and sinew of her body on the rack. Her spiritual armour enabled her with patience to bless God at the stake, when, for refusing to worship Antichrist, she was burned in Smithfield, and her soul ascended to heaven in a flaming fiery chariot. It is the same spiritual armour, the same Captain to guide, the same Spirit to sanctify, the same Father to bless us, by which alone we can become more than conquerors over our vigilant and powerful enemies. The Holy War is in this volume presented to us by an old, experienced, faithful warrior; it is an allegorical narrative, written by a master hand, guided by deeply penetrating, searching powers of mind. It is his own severe brunts with the great enemy, who is aided by his army of pomps, vanities, lusts, and allurements, many lurking within, disguised to appear like angels, while under their masquerade dress they are very devils. It is written by one who possessed almost boundless resources of imagination. It is more profound, more deeply spiritual than the pilgrimage from Destruction to the Celestial City; and to understand its hidden meaning, requires the close and mature application of the renewed mind. There are, alas! comparatively few that are blessed with spiritual discernment; and even of these, there are but few inclined to mental investigation and research. These are reasons why it has not been so popular a book as the 'Pilgrim's Progress.' To aid those whose time for reading is limited, notes are given, by which obsolete words and customs are explained, and the reader assisted to appreciate the beauties, and to understand the meaning of this allegory. It is earnestly hoped that many will richly enjoy the comforts, instructions, consolations, and strength which the author ardently wished to convey to Zion's warriors, by the study of this important subject.

I have already, in my long Introduction to the 'Pilgrim's Progress,' noticed the peculiar genius and originality which are conspicuous in all Bunyan's works, and which most resplendently appear in his allegorical writings. That genius became hallowed and sanctified by prison discipline, by an intense study of the Sacred Scriptures, and by his controversies with great men of various sects and parties. In the 'Holy War' Bunyan's peculiar genius shines forth in its most beauteous lustre; the whole is new, genuine, flowing forth from his own deep and rich experience. It is, in fact, the same narrative that he had published under the title of 'Grace Abounding to the Chief of Sinners, or a brief and faithful relation of the exceeding mercy of God, in Christ, to his poor servant John Bunyan.' This simple, heart-affecting narrative, is here related under the allegorical representation of the 'Holy War.' In this, all the circumstances of his conviction of sin, and his conversion to God, are narrated with startling interest from the first alarm—his being roused from a state of death-like lethargy, his opposition to the grace of God, his refusals of the invitations of Emmanuel, and his being at length conquered to become a monument of divine mercy—a temple of the Holy Ghost. Then came his declension by carnal security, and his misery in that state, until he was finally reconquered; and his heart is permanently occupied by Emmanuel. The 'Grace Abounding,' aided by the marginal notes of the author to the 'Holy War,' forms a very valuable key to the mysteries of this allegory; without their aid some passages would be found deeply mysterious, and hard to be understood. Nor can this be considered extraordinary, when it is recollected that the whole of the allegory is a revelation of scenes, feelings, hopes, fears, and enjoyments, which are unknown, unfelt, and invisible to all except to those whose minds are enlightened by Divine truth; and even of these, very few have had the deep and trying experience with which the author was exercised.

That the 'Holy War' allegorically represents Bunyan's personal feelings, is clearly declared by him in the poetical Introduction or Address to the Reader, prefixed to the book. He adverts to books of fiction, and solemnly declares—

'I have somewhat else to do, Than with vain stories thus to trouble you, For my part, I (myself) was in the town, Both when 'twas set up, and when pulling down; I saw Diabolus in his possession,— Yea, I was there when she own'd him for Lord.'

A remarkable verse describes his state before conversion—

'When Mansoul trampled upon things divine, And wallowed in filth as doth a swine; When she betook herself unto her arms, Fought her Emmanuel, despis'd his charms, Then I was there, and did rejoice to see Diabolus and Mansoul so agree.'

Some editor, imagining that Bunyan could never have so rejoiced, forgetting his own words in the fourth section of his 'Grace Abounding'—'It was my delight to be taken captive by the devil, at his will'—altered these words to—

'Then I was there, and grieved for to see Diabolus and Mansoul so agree.'

This alteration, which perverts the author's meaning, appears in a London edition, 1752, and has been copied into many modern editions, even into those by Mason and Burder.[2]

The author having in the above lines described his unconverted state, goes on to delineate his convictions in these words:—

'What is here in view, Of mine own knowledge, I dare say is true. I saw the Prince's armed men come down, I saw the captains, heard the trumpets sound; Yea, how they set themselves in battle-ray, I shall remember to my dying day.'

The whole of this address is descriptive of what the author saw, felt, or heard—

'What shall I say? I heard the people's cries, And saw the Prince wipe tears from Mansoul's eyes; I heard the groans, and saw the joy of many, Tell you of all, I neither will, nor can I; But by what here I say, you well may see That Mansoul's matchless wars no fables be.'

The narrative of this eventful war is authenticated by his personal feelings while under the chastising, correcting, hand of his heavenly Father; in his new birth and subsequent experience; in bringing his soul from darkness to marvellous light, and from the wretched bondage of sin to the glorious liberty of the gospel. This address is closed with a very important notice, which all our readers should keep constantly in mind—it is to attend to the author's key to the allegory, and that is his marginal notes—

'Nor do thou go to work without my key, (In mysteries men soon do lose their way), And also turn it right, if thou would'st know My riddle, and would'st with my heifer plough, It lies there in the window, fare thee well, My next may be to ring thy passing-bell.'

The last line strongly reminds us of the author's difficulty to quit the gin and beer-drinking practice of bell-ringing, to which in his youth he was so much addicted. It is recorded in his 'Grace Abounding,' Nos. 33 and 34.[3]

The form and order of the narrative is exceedingly beautiful, and deeply interesting to those who have been engaged in a similar warfare. Passing over the short and vivid narration of the fall of man, our personal feelings are excited by witnessing the methods of grace, adapted by a covenant-keeping God and Father, to rescue his people from their natural state of Diabolonian slavery. Many of the incidents will bring, to the enlightened reader's recollection, the solemn and powerful impressions under which he struggled, when opposing the invitations of Emmanuel. His holy joy, when a sense of pardoning love and mercy came over his soul; and his anxieties, when in conflict with doubts, and fears, and bloodmen.

Our young readers must be cautioned not to give way to doubts and fears for their soul's safety, because they have never passed through the same feelings which fitted Bunyan for a sphere of extraordinary usefulness. God brings his lambs and sheep into the fold by such means as are agreeable to his infinite wisdom and grace. Some surrender at the first summons; others hold out during a long and distressing siege. 'God's ways are not our ways.' All our anxious inquiries should be, Is Emmanuel in Heart-castle? is he 'formed in me the hope of glory?' do I live and believe in him who has immutably decreed that 'whosoever'—be he rich or poor, learned or unlearned—if he 'liveth and believeth in me, shall never die?' It matters not, as to my salvation, whether the siege was long or short. The vital question is, Has my heart been conquered; do I love Emmanuel? If I do, it is because he first loved me, and he changeth not. In proportion to the trouble that I gave to my Conqueror, so should be my zealous, holy, happy obedience to his commands. Much is expected from those to whom much as been forgiven. The Conqueror, by his victory, fits us for those peculiar duties to which he intends to devote us in extending his kingdom. In the history of this war, the reader's attention will be naturally arrested by the fact that Mansoul, having voluntarily surrendered to the dominion of Satan, made no effort to relieve herself. No spiritual feelings lurked in the walls to disturb the reign of Diabolus; not even a prayer or a sigh breaks forth from her heart for deliverance; she felt not her degradation nor her danger; she was dead while she yet lived—dead in sin; and from this state would have sunk, as thousands have, from spiritual and temporal death into eternal and irretrievable ruin. The first conception of a scheme for her deliverance from such awful danger, arises in the celestial court of her Creator; grace lays the foundation, and raises the top-stone. All the redeemed of God will unite in one song, 'Not unto us, O Lord; not unto us, but unto thy name give glory.' A covenant is made, ordered in all things and sure, to save Mansoul; and from this emanates the vast, the costly design of her deliverance. To effect this great object, the Mosaic dispensation—the Law, with all its terrors, is sent, in fearful array, to conquer or destroy. This is allegorically represented under the similitude of an army of forty thousand warriors, 'stout, rough-hewn men, fit to break the ice, and make their way by dint of sword.' They are under the command of four captains, each with his ensign—Boanerges and Thunder, Conviction and Sorrow, Judgment and Terror, Execution and Justice. To resist this force, Diabolus arms the town, hardens the conscience, and darkens the understanding. He places at Eargate a guard of DEAF MEN, under old Mr. Prejudice, and plants over that important gate two great guns, Highmind and Heady. He arms Mansoul with the whole armour of Satan, which is very graphically described. Summons after summons is unheeded. The death of friends, sickness, and troubles, pass by apparently without any good result. They 'will not hearken to the voice of charmers, charming never so wisely.' At length, the town is assaulted, conscience becomes alarmed, but the will remains stubborn. The beleaguering of the town—planting the ensigns—throwing up batteries—the slings casting, with irresistible force, portions of the Word into the mind—the battering-rams beating upon the gates, especially Eargate—exciting alarm under the fear of the just and awful punishment due to sin—all are described with an extraordinary knowledge of military terms and tactics. The episode of the three volunteers who enlisted under Shaddai, into Captain Boanerges' company—Tradition, Human-wisdom, and Man's-invention—are inimitably beautiful. When they were aught in the rear, and taken prisoners—'as they did not live so much by religion as by the fates of fortune'—they offer their services to Diabolus, and are joined to Captain Anything's company. After a few sharp assaults, convictions of sin alarm the conscience, and six of Diabolus' new Aldermen are slain with one shot. Their names are well worthy an attentive consideration, showing what open vices are abandoned upon the soul being first terrified with the fear of retribution—Swearing, Whoring, Fury, Stand-to-lies, Drunkenness, and Cheating.

Alarms are continued by day and night, until it is said to Mansoul, 'Upon all her pleasant things there was a blast, and burning instead of beauty; with shows of the shadow of death.' Thus was it with David—'My soul is cast down within me: deep calleth unto deep at the noise of thy waterspouts; all thy waves and thy billows are gone over me' (Psa 42:6,7).

All the assaults of Moses and the Law are ineffectual; the gates remain closed against her King and God. The thunders of Sinai and the voice of the prophets may alarm, but cannot conquer Mansoul. The thundering, terrifying captains appeal to the celestial court, and Emmanuel—God with us—condescends to fight the battle, and secure the victory. The angelic hosts desire to look into these things—they are the peers of the heavenly realm—the news 'flew like lightning round about the court'—and the greatest peers did covet to have commissions under Emmanuel. The captains that accompany him in this grand expedition are Faith, Hope, Charity, Innocence, and Patience. Mansoul is to be won by persuasion to receive her Saviour. The cost of the enterprise is vast indeed; the army is numerous as our thoughts, and who can number 'the multitude of his thoughts?' The battering rams and slings, we are told by the margin, mean the books of Sacred Scripture, sent to us by the influence of the Holy Ghost. Emmanuel is irresistible—Mansoul is taken—Diabolus is dragged out, stripped of his armour, and sent to the parched places in a salt land, 'seeking rest, but finding none.'

The heart at first trembles lest punishment should be justly poured out upon her for treason, but it becomes the throne of its lawful King; and instead of God's anger, his pardon and blessings are proclaimed, and Mansoul is filled with joy, happiness, and glory.