would not let slip, I took notice that now poor Christian was so confounded, that he did not know his own voice; and thus I perceived it, just when he was come over against the mouth of the burning pit, one of the wicked ones got behind him, and stept up softly to him, and whisperingly suggested many grievous blasphemies to him, which he verily thought had proceeded from his own mind.'—Pilgrim's Progress.—Ed.
28. 'Under her apron,' was altered in subsequent editions to 'in her arms.'—Ed.
29. 'Poor fool'; altered, in later editions, to 'poor soul.'—Ed.
30. John Gifford, Bunyan's pastor, was a Kentish man, and had been a major in the King's army, a roistering cavalier. For some crimes, he, with eleven others, was condemned to be hung, but made his escape to London, and thence to Bedford, where, being unknown, he practiced physic. Addicted to swearing, drinking, and gambling, he, in distress at a serious loss, vowed repentance; he became greatly distressed under conviction of sin; at length his mind was enlightened, the Holy Spirit led him to forgiveness by the atonement of Christ, and his heart was filled with a hitherto unknown source of blessedness. This he imparted to others, and at length, in 1650, formed a church, with which the soul-harassed pilgrim Bunyan cast in his lot as a member in 1653. There appears to have been a strong mutual affection between him and his pastor. In 1658, Mr. Gifford published a preface to Bunyan's 'Few Sighs from Hell,' in which he speaks of him with the warmest affection, as one 'that I verily believe God hath counted faithful, and put him into the ministry—one that hath acquaintance with God, and taught by his Spirit, and hath been used to do souls good. Divers have felt the power of the word delivered by him, and I doubt not but that many more may, if God continue him in his work.' Judging from Gifford's preface, he must have been an excellent teacher to train Bunyan for his important labours as a Christian minister. He uses the same fervid striking language. Thus, on the value of the soul: 'Consider what an ill bargain thou will make to sell thy precious soul for a short continuance in sin and pleasure. If that man drives an ill trade, who to gain the whole world should lose his own soul, then certainly thou art far worse that sells thy soul for a very trifle. Oh, 'tis pity that so precious a thing should be parted withal to be made a prey for the devouring lion, for that which is worse than nothing. If they were branded for desperate wretches that caused their children to pass through the fire to Moloch, surely thou much more that gives thy soul to devouring flames. What meanest thou, O man! to truck+ with the devil?'—See Sighs, 1st Edition, and Brooks' Puritans.—Ed.
+ 'To truck'; to barter or exchange.
31. That persons called Quakers held these heresies, there can be no doubt; but they were never held by that respectable and useful body of Christians, the Society of Friends, is equally clear. Barclay, in his Theses, 1675, says of the Scriptures:—'They are the doctrine of Christ, held forth in precious declarations, spoken and written by the movings of God's Spirit.' He goes on to say, that the same Spirit can alone guide man into these sacred truths. In all important doctrines, the difference between the Quakers and evangelical professors is in terms and not in things. Their distinguishing difference relates to the work of the ministry.—Ed.
32. How natural is it for man to build up vain hopes of long life! Bunyan's vigorous constitution, had he enjoyed the free air of liberty, might have prolonged his pilgrimage to extreme old age. But his long imprisonment shortened his valuable life: it almost amounted to legal murder.—Ed.
33. Bunyan, in his treatise on 'Jesus Christ the Advocate,' admirably shows the analogy between the year of jubilee and the Christian's reversion to his inheritance, although deprived for a time of the comfort of it during his pilgrimage, by reason of sin.—Ed.
34. He is a restless, powerful, and malicious enemy; ever striving to drive the sinner to desperation. Let the tempted look to Jesus the serpent-bruiser to shield him, so that the fiery darts of the wicked one may be quenched.—Mason.
35. Printed 'did hear' in first edition.—Ed.
36. Altered to 'indeed' in later editions.—Ed.
37. 'Racked or broken upon the wheel,' was a horrid mode of torturing a criminal to death, formerly used in France. The sufferer was stretched and made fast upon a large wheel, when the executioner, with a heavy iron bar, proceeded to break every bone in his body; beginning with the toes and fingers, and proceeding to crush those bones that the least affected life, and ending by crushing the skull into the brains. How piercing must have been the convictions of sin upon Bunyan's soul, to have led him to such a simile!—Ed.
38. 'A Relation of the Fearful Estate of Francis Spira.'
'Here see a soul that's all despair; a man
All hell; a spirit all wounds.
Reader, would'st see what may you never feel,
Despair, racks, torments, whips of burning steel?
Behold this man, this furnace, in whose heart,
Sin hath created hell.'
From the address to the reader, in a copy of this awful narrative in possession of the Editor. Spira was filled with remorse and despair for having been induced, by improper motives, to become a papist.—Ed.
39. No Christian minister ever dwelt more richly on the 'Saint's Knowledge of Christ's Love' than Bunyan. See vol. ii. p. 1. It was the result of this soul-harrowing experience. He there shows its heights exceeding the highest heavens, depths below the deepest hell, lengths and breadths beyond comprehension. That treatise ought to be read and cherished by every trembling believer.—Ed.
40. Alter, in later editions, to 'flying fits.'—Ed.
41. Internal conflicts, dreams, or visions ought not to be the source of peace or of bitterness to the soul. If they drive us to Christ, we may hope that they are from heaven for our relief; but if their tendency is to despair, by undervaluing the blood of atonement, or to lasciviousness, they are from Satan. Our real dependence must be upon 'a more sure word of prophecy': if we are well-grounded in the promises, it will save us from many harassing doubts and fears which arise from a reliance upon our feelings.—Ed.
42. That a poor penitent should perish at the feet of Jesus is an utter impossibility. God, when manifest in the flesh, decreed, that 'Whosoever cometh unto me, I will in no wise cast out.' 'I will give him rest.' His Word must stand fast for ever.—Ed.
43. How soul-rending a thought! but it can only be the case with those who continue to their death despising the Saviour. Those who love him are kept by almighty power, everlasting love, and irresistible grace.—Ed.
44. Happy would it be for tempted souls, in their distress, to look simply to the declarations and promises of God in the Word; we there find salvation completed by Christ. Our duty is to look in faith and prayer to the Spirit of God for the application and comfort of it.—Mason.
45. However humbling, this is a truth not to be disputed. The wisest philosopher and most illiterate peasant are upon a level, fallen from God. None will be excluded who come to Christ, whose gracious invitation is general, 'Whosoever will, let him take the water of life freely' (Rev 22:17).—Mason.
46. This is the proper source of comfort—the records of infallible truth. There is found mercy for the miserable, redemption for the captive, salvation for the lost, heaven for the hell-deserving sinner.—Mason.
47. Though we may wait long for mercy, yet the hand of faith never knocked in vain at the door of heaven. Mercy is as surely ours as if we had it, if it be given us in faith and patience to wait for it.—Mason.
48. To sin against light and
