Chapter VIII: Part I (8)

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

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

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

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

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

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

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

[95] However terrible these conflicts are, they are what every Christian pilgrim has to encounter that is determined to win Heaven. Sin and death, reprobates and demons, are against him. The Almighty, all good angels and men, are for him. Eternal life is the reward. Be not discouraged, young Christian! "If God be for us, who can be against us?" We shall come off more than conquerors, through him that hath loved us. Equal to our day so shall be our strength. The enemies had a special check from our Lord, while Mr. Fearing passed through. "Though death and hell obstruct the way The meanest saint shall win the day"-(ED).

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

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

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

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

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

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

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

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

[104] Alas, my dear country! I would to God it could not be said to thee, since the departure of paganism and popery, "The blood of the poor innocents is found in thy skirts, not by a secret search, but upon thy kings, princes, priests, and prophets" (Jer. 2:34, 26). Let us draw a veil over the infamy of PROTESTANT PERSECUTION, and bless Jehovah, who has broken the arrow and the bow-(Andronicus). It may be questioned whether popery may not yet so far recover its vigour as to make one more alarming struggle against vital Christianity, before that Man of Sin be finally destroyed. Our author, however, has described no other persecution than what Protestants, in his time, carried on against one another with very great alacrity-(Scott).

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

[106] Christian having passed the gloomy whirlwind of temptation to despair, now walks in the light of the Sun of Righteousness, through the second part of the valley. There he encounters the persecution of the state church. Act after act of Parliament had been passed-full of atrocious penalties, imprisonments, transportation, and hanging-to deter poor pilgrims from the way to Zion. "The way was full of snares, traps, gins, nets, pitfalls, and deep holes." Had the darkness of mental anguish been added to these dangers, he must have perished. The butcheries of Jefferies strewed the way with blood, bones, ashes, and mangled bodies of pilgrims. Pope reared his ugly head, and growled out, "More of you must be burned." The desolating tyranny of the church was curbed by the King's turning papist, which paved the way for the glorious Revolution of 1688. It appears from the Grace Abounding, that to the time of Bunyan's imprisonment for preaching the Gospel, he was involved frequently in deeply-distressing spiritual darkness; but, from his entering the prison, be walked in the light of God's countenance to his dying day-(ED).

[107] We are now to be introduced to a new pilgrim, and Christian is no more to go on his way alone. The sweet Christian communion depicted in this book forms one of the most delightful features in it, and Faithful and Hopeful are both of them portraits that stand out in as firm relief as that of Christian himself. Faithful is the Martyr Pilgrim, who goes in a chariot of fire to Heaven, and leaves Christian alone; Hopeful springs, as it were, out of Faithful's ashes, and supplies his place all along the remainder of the pilgrimage. The communion between these loving Christians, their sympathy and share in each other's distresses, their mutual counsels and encouragements, temptations and dangers, experience and discipline, their united joys and sorrows, and their very passing of the river of death together, form the sweetest of all examples of the true fellowship of saints, united to the same Saviour, made to drink into the same Spirit, baptized with the same sufferings, partakers of the same consolations, crowned with the same crown of life, entering together upon glory everlasting-(Cheever). The author has displayed great skill in introducing a companion to his Pilgrim in this place. Thus far the personal adventures of Christian had been of the most extraordinary kind, and sufficient of themselves to exercise the reader's sympathies for him; but these feelings would have languished from weariness, however intensely the sequel might have been wrought, had attention been claimed for a solitary wanderer to the end of the journey. Here then the history, which had probably reached its climax in the preceding scenes, revives, by taking a new form, and exciting a fresh interest, rather doubled than divided, though two have thenceforward to share it instead of one. Besides, the individual experience of one man, however varied, would not have been sufficient to exemplify all the most useful lessons of the Gospel, unless the trials of many persons, of different age, sex, and disposition, were interwoven. The instance at hand will illustrate this point-(Montgomery).

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

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

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

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

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

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

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

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

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

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

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

[119] Bunyan, in his Pilgrim's Progress, places the Valley of the Shadow of Death, not where we should expect it, at the end of Christian's pilgrimage, but about the middle of it. Those who have studied the history of Bunyan and his times will hardly wonder at this. It was then safer to commit felony than to become a Dissenter. Indeed, a felon was far surer of a fair trial than any Dissenting minister, after the restoration of Charles II. This Bunyan found. Simply and solely for preaching, he was condemned by Keeling to imprisonment. That was to be followed by banishment if he did not conform, and, in the event of his return from banishment without license from the King, the judge added, "You must stretch by the neck for it; I tell you plainly." Christian endured, in the first portion of this dismal valley, great darkness and distress of mind about his soul's safety for eternity; and, in the latter part of the valley, the dread of an ignominious, and cruel, and sudden execution in the midst of his days-a fear more appalling than the prospect of a natural death. This he was enabled to bear, because he then enjoyed the light, the presence, and the approbation of his God-(ED).

[120] The character now introduced under a most expressive name, is an admirable portrait, drawn by a masterly hand, from some striking original, but exactly resembling numbers in every age and place, where the truths of the Gospel are generally known. Such men are more conspicuous than humble believers, but their profession will not endure a strict investigation-(Scott). Reader, be careful not to judge harshly, or despise a real believer, who is blessed with fluency of utterance on Divine subjects-(ED).

[121] As an outward profession, without a holy life, is no evidence of religion, neither are excellent gifts any proof that the persons who possess them are partakers of grace: so it is an awful fact, that some have edified the church by their gifts, who have themselves been destitute of the spirit of life-(Ivimey). I concluded, a little grace, a little love, a little of the true fear of God, is better than all gifts-(Grace Abounding).

[122] The Pharisee goes on boldly, fears nothing, but trusteth in himself that his state is good; he hath his mouth full of many fine things, whereby he strokes himself over the head, and calls himself one of God's white boys, that, like the Prodigal's brother, never transgressed-(Pharisee and Publican, vol. 2, p. 215).

[123] Talkative seems to have been introduced on purpose that the author might have a fair opportunity of stating his sentiments concerning the practical nature of evangelical religion, to which numbers in his day were too inattentive; so that this admired allegory has fully established the important distinction between a dead and a living faith, on which the whole controversy depends-(Scott). "Though I speak with the tongues of men and of angels, and have not charity, I am as sounding brass or a tinkling cymbal" (1 Cor. 13:1). Just thus it is with him who has gifts, but wants grace. Shall I be proud, because I am sounding brass? Is it so much to be a fiddle? Hath not the least creature that hath life, more of God in it than these?-(Grace Abounding, No. 297-300). Some professors are pretty busy and ripe, able to hold you in a very large discourse of the glorious Gospel; but, if you ask them concerning heart work, and its sweet influences and virtues on their souls and consciences, they may answer, I find by preaching that I am turned from my sins in a good measure, and have learned [in tongue] to plead for the Gospel. This is not far enough to prove them under the covenant of grace-(Law and Grace, vol. 1, p. 515).

[124] Read this, and tremble, ye whose profession lies only on your tongue, but who never knew the love and grace of Christ in your souls. O how do you trifle with the grace of God, with precious Christ, and with the holy Word of truth! O what an awful account have you to give hereafter to a holy, heart-searching God! Ye true pilgrims of Jesus, read this, and give glory to your Lord, for saving you from resting in barren notions, and taking up with talking of truths; and that he has given you to know the truth in its power, to embrace it in your heart, and to live and walk under its constraining, sanctifying influences. Who made you to differ?-(Mason).

[125] This spiritual application of the law of Moses is found in the narrative of Bunyan's experience in the Grace Abounding, (No. 71): "I was also made, about this time, to see something concerning the beasts that Moses counted clean and unclean. I thought those beasts were types of men: the clean, types of them that were the people of God; but the unclean, types of such as were the children of the wicked one. Now, I read, that the clean beasts chewed the cud; that is, thought I, they show us we must feed upon the Word of God; they also parted the hoof, I thought that signified we must part, if we would be saved with the ways of ungodly men."

[126] True faith will ever show itself by its fruits; real conversion, by the life and conversation. Be not deceived; God is not to be mocked with the tongue, if the heart is not right towards Him in love and obedience-(Mason).

[127] This distinction between speaking against sin, and feeling a hatred to it, is so vastly important, that it forms the only infallible test to distinguish between those who are "quickened" by the Spirit of God, and those who "have a name to live and are dead." It is a very awful statement, but, it is to be feared, strictly correct, that ministers may declaim against sin in the pulpit, who yet indulge it in the parlour. There may be much head knowledge, where there is no heart religion-(Ivimey).

[128] Christian faithfulness detects mere talkatives, and they complain, "in so saying thou condemnest us also"; they will bear no longer, but seek refuge under more comfortable preachers, or in more candid company, and represent those faithful monitors as censorious, peevish, and melancholy men-lying at the catch-(Scott).

[129] In the Jerusalem Sinner Saved, Bunyan explains his meaning of "lying at the catch" in these solemn words, referring to those who abide in sin, and yet expect to be saved by grace: "Of this sort are they that build up Zion with blood, and Jerusalem with iniquity; that judge for reward, and teach for hire, and divine for money, and lean upon the Lord (Micah 3:10, 11). This is doing things with a high hand against the Lord our God, and a taking Him, as it were, at the catch! This is, as we say among men, to seek to put a trick upon God, as if He had not sufficiently fortified his proposals of grace by his Holy Word, against all such kind of fools as these"-(Vol. 1, p. 93).

[130] Blessed faithful dealing! O that it were more practised in the world, and in the church! How then would vain talkers be detected in the one, and driven out of the other-(Mason).

[131] Heart searching, soul examining, and close questioning of the conduct of life, will not do with talkative professors. Ring a peal on the doctrines of grace, and many will chime in with you; but speak closely how grace operates upon the heart, and influences the life to follow Christ in self-denying obedience, they cannot bear it; they are offended with you, and will turn away from you, and call you legal-(Mason).

[132] I observe that, as there are trees wholly noble, so there are also their semblance; not right, but ignoble. There is the grape, and the wild grape; the rose, and the canker rose; the apple and the crab. Now, fruit from these wild trees, however it may please children to play with, yet the prudent count it of no value. There are also in the world a generation of professors that bring forth nothing but wild olive berries; saints only before men, devils and vipers at home; saints in word, but sinners in heart and life. Well, saith God, this profession is but a cloak: I will loose the reins of this man, and give him up to his own vile affections. "I will answer him by Myself" (Ezek. 14:7). Thou art too hard for the church: she knows not how to deal with thee. Well, I will deal with that man Myself-(Bunyan's Barren Fig-tree).

[133] Where the heart is rotten, it will ward off conviction, turn from a faithful reprover, condemn him, and justify itself. Faithful dealing will not do for unfaithful souls. Mind not that, but be faithful to the truth-(Mason).

[134] How they rejoiced again to meet Evangelist, and listen to his encouraging and animating exhortations; of which, as they were now near the great town of Vanity Fair, they would stand in special need. Indeed, it was to forewarn them of what they were to meet with there, and to exhort them, amidst all persecutions, to quit themselves like men, that Evangelist now came to them. His voice, so solemn and deep, yet so inspiring and animating, sounded like the tones of a trumpet on the eve of battle-(Cheever).

[135] The pilgrims are now about to enter upon a new era-to leave their privacy in the wilderness, and commence a more public scene-perhaps alluding to Bunyan's being publicly set apart to the work of the ministry. It was in the discharge of these public duties that he was visited with such severe persecution. This interview with Evangelist reminds one of the setting apart of Dissenting ministers. It is usual, on these occasions, for the Christians entering on such important duties, to give a short account of what "had happened in the way," and their reasons for hoping that they were called by God to the work. They receive the advice of their ministering elder, and the pastor prays for their peace and prosperity. Evangelist's address would make a good outline of an ordination sermon. Bunyan's account of his being thus set apart in 1656 (with seven other members of the same church) is narrated in Grace Abounding, Nos. 266-270. The second address of Evangelist peculiarly relates to the miseries endured by Nonconformist ministers in the reign of Charles II-(ED).

[136] Shall the world venture their soul's ruin for a poor corruptible crown; and shall not we venture the loss of a few trifles for an eternal crown? Shall they venture the loss of eternal life for communion with base, drunken, covetous wretches; and shall we not labour as hard, run as fast, nay, a hundred times more diligently, for such glorious and eternal friends as God to love, Christ to redeem, the Holy Spirit to comfort, and saints and angels in Heaven for company? Shall it be said at the last day, that the wicked made more haste to hell than you to Heaven? O let it not be so, but run with all might and main! They that will have Heaven must run for it, because the devil will follow them. There is never a poor soul that is gone to it, but he is after that soul. And I assure them the devil is nimble; he is light of foot, and can run apace. He hath overtaken many, tripped up their heels, and given them an everlasting fall--(Heavenly Footman).

[137] Bunyan illustrates the care of Christ for his afflicted ones with striking simplicity. "I love to play the child with children. I have met with a child that had a sore finger, so that it was useless. Then have I said, Shall we cut off this finger, and buy my child a better, a brave golden finger? At this he started, and felt indignation against me. Now, if a child has such tenderness for a useless member, how much more tender is the Son of God to his afflicted members?"-(Saint's Privilege, vol. 1, p. 674). The text here quoted forms the foundation of Bunyan's admirable Advice to Sufferers, in which he delightfully dwells upon the topics which Evangelist addresses to the Pilgrims, when on the verge of bitter persecution-(ED).

[138] Vanity Fair is the City of Destruction in its gala dress, in its most seductive and sensual allurements. It is this world in miniature, with its various temptations. Hitherto we have observed the pilgrims by themselves, in loneliness, in obscurity, in the hidden life and experience of the people of God. The allegory thus far has been that of the soul, amidst its spiritual enemies, toiling towards Heaven; now there comes a scene more open, tangible, external; the allurements of the world are to be presented, with the manner in which the true pilgrim conducts himself amidst them. It was necessary that Bunyan should show his pilgrimage in its external as well as its secret spiritual conflicts; it was necessary that he should draw the contrast between the pursuits and deportment of the children of this world and the children of light; that he should show how a true pilgrim appears, and is likely to be regarded, who, amidst the world's vanities, lives above the world, is dead to it, and walks through it as a stranger and a pilgrim towards Heaven-(Cheever).

[139] A just description of this wicked world. How many, though they profess to be pilgrims, have never yet set one foot out of this fair; but live in it all the year round! They "walk according to the course of this world" (Eph. 2:2); for "the god of this world hath blinded their minds" (1 Cor. 4:4). But all those for whose sins Jesus hath died "He delivers from this present evil world" (Gal. 1:4). You cannot be a pilgrim, if you are not delivered from this world and its vanities; for if you love the world, if it has your supreme affections, the love of God is not in you, (1 John 2:15); you have not one grain of precious faith in precious Jesus-(Mason).

[140] Mr. James, who, in 1815, published the "Pilgrim" in verse, conjectures that Bunyan's description of the Fair arose from his having been at Sturbridge Fair, near Cambridge. It was thus described in 1786-"The shops or booths are built in rows like streets, having each its name; as Garlick Row, Bookseller's Row, Cook Row, &c. Here are all sorts of traders, who sell by wholesale or retail; as goldsmith's toymen, braziers, turners, milliners, haberdashers, hatters, mercers, drapers, pewterers, china warehouses, and in a word, most trades that can be found in London. Here are also taverns, coffee-houses, and eating-houses, in great plenty. The chief diversions are puppets, rope-dancing, and music booths. To this Fair, people from Bedfordshire and the adjoining counties still resort. Similar kinds of fairs are now kept at Frankfort and Leipzig. These mercantile fairs were very injurious to morals; but not to the extent of debauchery and villany, which reign in our present annual fairs, near the metropolis and large cities." See an account of this fair in Hone's Year Book, page 1538-(ED). Our author evidently designed to exhibit in his allegory the grand outlines of the difficulties, temptations, and sufferings, to which believers are exposed in this evil world; which, in a work of this nature, must be related as if they came upon them one after another in regular succession; though in actual experience several may meet together, many may molest the same person again and again, and some harass him in every stage of his journey. We should, therefore, singly consider the instruction conveyed by every allegorical incident, without measuring our experience, or calculating our progress, by comparing them with circumstances which might be reversed or altered with almost endless variety. In general, Vanity Fair represents the wretched state of things in those populous places especially, where true religion is neglected and persecuted; and, indeed, "in the whole world lying in wickedness," as distinguished from the church of "redeemed sinners"-(Scott).

[141] Christ will not allow his followers to bury their talent in the earth, or to put their light under a bushel; they are not to go out of the world, or to retire into cloisters, monasteries, or deserts; but they MUST all go through this fair. Thus our Lord endured all the temptations and sufferings of this evil world, without being impeded or entangled by them, or stepping in the least aside to avoid them; and he was exposed to greater enmity and contempt than any of His followers-(Scott).

[142] The world will seek to keep you out of Heaven with mocks, flouts, taunts, threatenings, jails, gibbets, halters, burnings, and deaths. There ever was enmity between the seed of the serpent and the seed of the woman, and no endeavours can reconcile them. The world says, They will never come over to us; and we again say, By God's grace we will not go over to them.

[143] Holy Hunt of Hitchin, as he was called, a friend of Bunyan's, passing the market-place where mountebanks were performing, one cried after him, "Look there, Mr. Hunt!" Turning his head another way, he replied, "Turn away mine eyes from beholding vanity"-(Ivimey).

[144] An odd reply. What do they mean? That they are neither afraid nor ashamed to own what was the one subject of their souls' pursuit-the truth. Understand hereby, that the whole world, which lieth in wickedness, is deceived by a lie, and is under the delusion of the father of lies. In opposition to this, all believers in Christ are said to be of the truth (1 John 3:19). They know and believe that capital truth with which God spake from Heaven, "This is My beloved Son, in whom I am well pleased" (Matt. 3:17). This truth-that Jesus is the Son of God, and our only Saviour-lies at the foundation of all their hope; and to get more and more acquainted with Him, is the grand object of their pursuits. For this the world hates them; and Satan, who is an enemy to this truth, stirs up the world against them. "For," says our Lord, "they are not of the world, even as I am not of the world" (John 17:16)-(Mason).

[145] In 1670, the town porters of Bedford being commanded to assist in a brutal attack upon the Nonconformists, ran away, saying, "They would be hanged, drawn, and quartered, before they would assist in that work"; for which cause the justices committed two of them (which they could take) to the jail. The shops were shut up, so that it seemed like a place visited with the pest, where usually is written upon the door, "Lord, have mercy upon us!"-(Narrative of Proceedings against Nonconformists, p. 5. 4to, 1670).

[146] This is a true representation of what took place in England in Bunyan's time. It was a disgrace to our nation, that Englishmen, urged on by a fanatic church, treated two young and interesting women with a barbarity that would make savages (so called) blush. It was at Carlisle that two female pilgrims, Dorothy Waugh and Ann Robinson, were dragged through the streets, with each an iron instrument of torture, called a bridle, upon their heads; and were treated with gross indecency-(ED).

[147] The great object of the Gospel is to fit man for his active duties in this world, and prepare him for heavenly enjoyments in the world to come. Not like those lazy creeping things that shut themselves up in nunneries or monasteries to avoid the temptations and troubles, the resistance or hearing of which glorifies God. Christians are to be as lights-not hid under a bushel but seen of all men. The prayer of their Lord was and is, not that they should be taken out of the world, but kept from its evil contaminations-(ED).

[148] In Bunyan's account of his imprisonment, he closes it with these words-"Thus have I, in short, declared the manner and occasion of my being in prison; where I lie waiting the good will of God to do with me as He pleaseth; knowing that not one hair of my head can fall to the ground without the will of my Father which is in Heaven. Let the rage and malice of men be ever so great, they can do no more, nor go any further, than God permits them. When they have done their worst, 'we know that all things work together for good to them that love God'" (Rom. 8:28).

[149] The description of the process against the pilgrims, is framed in such a manner as emphatically to expose the secret reasons which influence men thus to persecute their innocent neighbours. The very names employed declare the several corrupt principles of the heart from whence this atrocious conduct results-(Scott).

[150] This is one of Satan's lies, much used by his emissaries, to the present day. A Christian fears God, and honours the king; he renders unto civil government that which belongs to civil and temporal things, but he dares not render unto Caesar the things that belong to God; and for thus righteously doing he is called disloyal-(ED).

[151] Superstition, or false devotion, is a most bitter enemy to Christ's truth and his followers. This fellow's evidence is very true; for as the lawyer said of Christ's doctrine, "Master, thus saying, thou reproachest us also" (Luke 11:45). So false worshippers, who rest in forms, and rites, and shadows, are stung to the quick at those who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh; such a conduct pours the utmost contempt upon all the will-worship, and doctrines, and superstition of carnal men-(Mason). With such, traditions, human inventions, forms, and externals, appear venerable and sacred; and they are mistaken with pertinaceous ignorance for the substance of religion. What is pompous and burdensome appears to such men meritorious; and the excitement of mere natural passions, as at a tragedy, is falsely deemed a needful help to true devotion. Their zeal hardens their hearts, and causes bitter rage, enmity, and calumny, against the pious Christians-(Scott).

[152] As soon as the poor sinner says, "O Lord our God, other lords beside Thee have had dominion over us: but by Thee only will we make mention of Thy name" (Isa. 26:13), your officious Pickthanks are always ready to bear testimony against him; and a blessed testimony this is; it is well worth living to gain, and dying in the cause of. If we are real disciples of Christ, we shall, as He did, testify of the world that the works thereof are evil, and the world will hate us for His sake (John 7:7)-(Mason). Pickthank has no real principle, but puts on zeal for any party that will promote his interests; he inwardly despises both the superstitious and the spiritual worshipper-(Scott).

[153] This is the Christian's plea and glory. While he knows "the tender mercies of the wicked are cruel" (Prov. 12:10), yet he also knows that the "merciful kindness of the Lord is great, and the truth of the Lord endureth forever" (Psa. 118:2)-(Mason).

[154] A more just and keen satirical description of such legal iniquities can scarcely be imagined, than that contained in this passage. The statutes and precedents adduced, with a humourous reference to the style in which charges are commonly given to juries, show what patterns persecutors choose to copy, and whose kingdom they labour to uphold. Nor can any impartial man deny that the inference is fair, which our author meant the reader to deduce, namely, that nominal Protestants, enacting laws requiring conformity to their own creeds and forms, and inflicting punishments on such as peaceably dissent from them, are actually involved in the guilt of these heathen persecutors--(Scott).

[155] These words, and this trial, were quoted (January 25, 1848) by the Attorney-General, at Westminster Hall, in answer to the manner in which Dr. Hampden was then charged with heresy by the Puseyites-(ED).

[156] If the Lord were to leave us in the hands of men, we should still find that their tender mercies are cruel. Such a jury as tried Faithful might be found in every county of Britain-(Burder). To this may be added, that the witnesses are still living-(ED).

[157] Nothing can be more masterly than the satire contained in this trial. The judge, the witnesses, and the jury, are portraits sketched to the life, and finished, every one of them, in quick, concise, and graphic touches; the ready testimony of Envy is especially characteristic. Rather than anything should be wanting that might be necessary to despatch the prisoner, he would enlarge his testimony against him to any requisite degree. The language and deportment of the judge are a copy to the life of some of the infamous judges under King Charles, especially Jefferies. You may find, in the trial of the noble patriot Algernon Sidney, the abusive language of the judge against Faithful almost word for word. The charge to the jury, with the Acts and laws on which the condemnation of the prisoner was founded, wax full of ingenuity and meaning-(Cheever).

[158] Bunyan gives a good portrait of Faithful in his Howe of Lebanon, referring to the character of Pomporius Algerius, mentioned in Fox's Book of Martyrs. "Was not this man, think you, a giant? did he not behave himself valiantly? was not his mind elevated a thousand degrees beyond sense, carnal reason, fleshly love, and the desires of embracing temporal things? This man had got that by the end that pleased Him; neither could all the flatteries, promises, threats, reproaches, make him once listen to, or inquire after, what the world, or the glory of it could afford. His mind was captivated with delights invisible. He coveted to show his love to his Lord, by laying down his life for His sake. He longed to be where there shall be no more pain, nor sorrow, nor sighing, nor tears, nor troubles. He was a man of a thousand!" Speaking of the pillars in that house at Lebanon, he says, "These men had the faces of lions, they have triumphed in the flames."

[159] This is a most exquisitely beautiful sketch; it is drawn to the life from many an era of pilgrimage in this world; there are in it the materials of glory, that constituted spirits of such noble greatness as are catalogued in the eleventh of Hebrews-traits of cruel mockings and scourgings, bonds and imprisonments-(Cheever).

[160] Political interests engage ungodly princes to promote toleration, and chain up the demon of persecution. The cruelties they exercise disgust the people, and they are disheartened by the ill success of their efforts to extirpate the hated sect-(Scott).

[161] I have often recorded it with thankfulness, that though in the dreary day of my pilgrimage, the Lord hath taken away a dear and faithful Christian friend, yet he has always raised up another. A very great blessing this, for which Christians can never be thankful enough-(Mason).

[162] Is not this too much the case with professors of this day? The Spirit of truth says, "All that will live godly in Christ Jesus shall suffer persecution" (2 Tim. 3:12). But how many act as if they had found the art of making the Spirit of truth a liar! for they can so trim and shape their conduct, as they vainly think to follow Christ, and yet to keep in with the world, which is at enmity against Him-a most fatal and soul-deceiving error-(Mason).

[163] What is this something that By-ends knew more than all the world? How to unite Heaven and hell-how to serve God and Mammon-how to be a Christian and a hypocrite at the same time. O the depth of the depravity of the human heart; alas! how many similar characters now exist, with two tongues in one mouth, looking one way and rowing another-(ED).

[164] Fear not, therefore, in her for to abide, She keeps her ground, come weather, wind, or tide.--(Bunyan's House of God, vol. 2, p. 579). If we will follow Christ, He tells us that we must take up our cross. The wind sets always on my face; and the foaming rage of the sea of this world, and the proud and lofty waves thereof do continually beat upon the sides of the bark, or ship, that myself, my cause, and my followers are in-(Bunyan's Greatness of the Soul, vol. 1, p. 107).

[165] Mind how warily these pilgrims acted to this deceitful professor. They did not too rashly take up an ill opinion against him; but when they had full proof of what he was, they did not hesitate one moment, but dealt faithfully with him, and conscientiously withdrew from him-(Mason). In a letter written in 1661, from Exeter jail, by Mr. Abraham Chear, a Baptist minister of Plymouth, who suffered greatly for nonconformity, and at length died in a state of banishment, there is this remark, "We have many brought in here daily, who go out again almost as soon, for a week in a prison tries a professor more than a month in a church"-(Ivimey).

[166] It might have been supposed that the persons here introduced were settled inhabitants of the town of Vanity, or the City of Destruction; but, indeed, they professed themselves pilgrims, and desired, during the "sunshine," to associate with pilgrims, provided they would allow them to hold the world, love money, and save all, whatever became of faith and holiness, of honesty, piety, truth, and charity?-(Scott).

[167] Pretended friends come with such expostulations as these: Why, dear Sir, will you give such offence? How much would it be for your comfort and interest in the world if you would but be a little more complying, and give way in some particular points and phrases. O what a syren's song! May the Lord enable every faithful servant to reply, "Get thee behind me, Satan"-(J. B.).

[168] These words of Solomon are thus wickedly misapplied by many to the present day. Ecclesiastes 7:16, 17 probably refers to the administration of justice which should be tempered with mercy, but not with laxity; or it may refer to the foolish opinions expressed upon the characters of Pharisee and publican, exalting the one or decrying the other overmuch. It cannot be meant to censure the utmost efforts after true righteousness, nor to sanction the slightest degree of wickedness-(ED).

[169]Woe unto them who wander from the way. Art bound for hell, against all wind and weather? Or art thou one agoing backward thither? Or dost thou wink, because thou would'st not see? Or dost thou sideling go, and would'st not be Suspected Yet these prophets can thee tell, Which way thou art agoing down to hell.--(Acts 7:20-22. Bunyan's House of God, vol. 2, p. 582).

[170] Notwithstanding By-ends could be reserved with faithful pilgrims, yet he can speak out boldly to those of his own spirit sad character. O the treacherous deceivings of the desperate wickedness of the human heart! Who can know it? No one but the heart-searching God-(Mason).

[171] Some men's hearts are narrow upwards, and wide downwards: narrow as for God, but wide for the world. They gape for the one, but shut themselves up against the other. The heart of a wicked man is widest downward; but it is not so with the righteous man. His desires, like the temple Ezekiel saw in the vision, are still widest upwards, and spread towards Heaven. A full purse, with a lean soul, is a great curse. Many, while lean in their estates, had fat souls; but the fattening of their estates has made their souls as lean as a rake as to good-(Bunyan's Righteous Man's Desires, vol. 1, p. 745).

[172] This dialogue is not in the least more absurd and selfish than the discourse of many who now attend on the preaching of the Gospel. If worldly lucre be the honey, they imitate the bee, and only attend to religion when they can gain by it; they determine to keep what they have at any rate, and to get more, if it can be done without open scandal-(Scott).

[173] There is a fund of satirical humour in the supposed case here very gravely stated; and if the author, in his accurate observations on mankind, selected his example from among the mercenaries that are the scandal of the Established Church, her most faithful friends will not greatly resent this conduct of a dissenter-(Scott). Dr. Paley would have done well to have read this chapter in Bunyan before composing some of the chapters in his Moral Philosophy, and his Sermon on the Utility of Distinctions in the Ministry-(Cheever).

[174] Here is worldly wisdom, infernal logic, and the sophistry of Satan. We hear this language daily, from money-loving professors, who are destitute of the power of faith. But in opposition to all this, the Holy Ghost testifies, "The love of money is the root of all evil" (1 Tim. 6:10), and a covetous man is an idolater (Col. 3:5). Hear this, and tremble, ye avaricious professors. Remember, ye followers of the Lamb, ye are called to "let your conversation be without covetousness" (Heb, 13:5); your Lord testifies, "Ye cannot serve God and Mammon" (Luke 16:13)--(Mason).

[175] How doth this commend itself to those who make merchandise of souls. What swarms of such locusts are there in this day!-(J.B.).

[176] If thou art one who tradeth in both ways: God's now, the devil's then; or if delays Thou mak'st of coming to thy God for life; Or if thy light and lusts are at a strife About who should be master of thy soul, And lovest one, the other dost control; These prophets tell thee can which way thou bendest, On which thou frown'st, to which a hand thou lendest.--(Titus 1:16. See vol. 2, p. 582).

[177] Bunyan, in his Holy Life the Beauty of Christianity, thus addresses such characters: "This is the man that hath the breath of a dragon; he poisons the air round about him. This is the man that slays his children, his kinsmen, his friend, and himself-he that offends God's little ones. O the millstone that God will shortly hang about your neck, when the time is come that you must be drowned in the sea and deluge of God's wrath!"-(See vol. 2, p. 539). The answer of Christian, though somewhat rough, is so conclusive as to fortify every honest mind against all the arguments which the whole tribe of time-serving professors ever did, or ever can adduce, in support of their ingenious schemes and insidious efforts to reconcile religion with covetousness and the love of the world, or to render it subservient to their secular interests-(Scott).

[178] Here see the blessedness of being mighty in the Scripture, and the need of that exhortation, "Let the Word of Christ dwell in you richly" (Col. 3:16). For the Word of God is quick and powerful, and sharper than a two-edged sword; it pierces through all the subtle devices of Satan, and the cunning craftiness of carnal professors; and divideth asunder the carnal reasonings of the flesh, and the spiritual wisdom which cometh from above.

Teach me, my God and King, In all things THEE to see, And what I do in any thing To do it as for THEE--(Mason).

[179] The Hill Lucre stands somewhat out of the way, but temptingly near. They that will profit by the mine must turn aside for it (Prov. 28:20, 22). Sir J. Mandeville, in his Travels, says, that in the Vale Perilous is plenty of gold and silver, and many Christian men go in for the treasure, but few come out again, for this are strangled of the devil. But good Christian men, that are stable in the faith, enter without peril-(ED).