The Works of John Bunyan, vol 3, John Bunyan [ebook reader color screen TXT] 📗

[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