Expository thoughts on Pilgrim's progress

Front matter

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Contents

Chapter. Page.

I. Flight From the City of Destruction, 5.

II. The Wicket Gate, 15.

Chapter I. Flight Prom The City Op Destruction

THE book, and the only book, next to the Bible is Bunyan's Pilgrim's Progress. "That book brought me to the true light," is doubtless the experience of many of the followers of God to-day. Its author, like many great men, sprang- from a very sinful youth ; for Bunyan was a most depraved boy. He was so profane that even a bad woman of his native place, charg-ed him with being so very wicked that he would corrupt all with whom he came in contact. His first reformation seems to have beg"un with his marriage to a godly woman. Like him, many men have been made g-reat by such a marriage and it would be well for many others of the world to do likewise ; that is, marry, but marry in the Lord. A g-odly wife, by her influence and example, can very often make of a worldly man, a man of God. Gradually, thereafter, Bunyan began to lop off one branch of sin after another, striving each day to become just a little better. It was not, however, until he overheard the conversation of two women, who were conversing about righteous ness, that he discovered he was merely cutting- off sinful branches without uprooting the tree of sin itself, in his soul. The conversation of those two women led him to serious reflection, and, seeing wherein he was weak, and learning of the true source of strengtli, he thereafter turned to the Fount of all blessings, Jesus, and became a true disciple of Christ.

How unfortunate it would have been, had those two women talked along- the line of many gossipers, in dissecting the character of such as had been trying to serve God to the best of their ability, or had found fault with God, or spoken evil of the church and religion. Had they been such gossipers or faultfinders, Bunyan would doubtless never have written Pilgrim's Progress. It simply goes to show the importance of guarding well our speech, for conversation is often heard through the wall, as when Bunyan overheard the two women. You may be riding along in the street car speaking evil of a person, while just opposite sits some one drinking in every word you utter. You may be standing on the street corner gossiping about your next door neighbor, while in the adjoining house, seated at an open window, sits some one waiting to peddle out and spread the poisonous words you are uttering. You may be seated in the church talking about a member of the same congregation, while before or behind you may be sitting, unnoticed, a listener only too eager to herald abroad your conversation, causing mischief between friend and friend. When you least expect it, the conversation will be heard, either for good or evil.

Having thus been led to turn to a higher life through the godly conversation of the two women, Bunyan became a most ardent follower of Jesus Christ, and preached the Gospel of glad tidings. But, living in an age of martyrdom, he was soon persecuted for his good works, and, in all, spent twelve long years in prison. This was a sore disappointment to him, for he had planned to do so much for his Master, and now all his hopes seemed to vanish. Lodged in his place of confinement, he longed for some way of serving his Lord, and in the words of Job, he doubtless exclaimed, "Oh that my words were written, that they were printed in a book, that they were engraven with an iron pen in the rock forever." And then as if by inspiration, (for it would seem that the book is largely the work of inspiration) God sent an angel ; in the hand of the author was placed a pen, and Bunyan wrote Pilgrim's Progress.

Thus his imprisonment proved to him a great blessing; for without the affliction, he would never have had this great inspiration given unto him. It is in like manner that the hours of imprisonment are often blessings in disguise. Without his confinement, Paul would never have given unto the world his richest Epistles. He might have preached parts of them to a few people, but they would never have been handed down to generation after generation. Being imprisoned, however, he wrote his thoughts and they were scattered abroad to feed thousands upon thousands. We often object to the thorn, but while we complain of it let us remember that at the very spot where there is a thorn, therQ is also a rose blooming; and as the thorn protects the rose not only from the storm but from the promiscuous touch of every passer-by, so the thorns of life may occasionally hurt us, yet at the same time they protect us and keep us from the violent stoi-ms of sin and temptation, preserving thus the very flower of piety, purity and character for the great garden of God at last in heaven. Otherwise many of the present blooming flowers In that heavenly garden, would long since have been plucked by evil hands, trampled under foot and cast into outer darkness. While in prison Bunyan received from God the rare blessing and privilege of giving to the world precious thoughts from precious leaves of the great book of life's experiences.

In his dream he beheld

* ' A man in rags . ' ' This at once suggests the picture of the unregenerate ; for their state is represented as "filthy rags " in the sight of God. True, very many attempt to make a covering for their nakedness, but their efforts are as unsuccessful as were the efforts of Adam and Eve when they endeavored to cover themselves with fig leaves. One may hold a lofty position as a great ruler, and think thereby to be great, but unless he be a child of God, " washed in the blood of the Lamb," his greatness is as " filthy rags" in the sight of God. Another may try to clothe himself with the robe of self-righteousness, but unless that robe be made whiter than snow through the atoning mercies of Jesus Christ, that man is as unwelcome in the sight of God as the sinner that walks the streets ; for unless the righteousness exceed that of the Scribes and Pharisees it is worthless. Another may try to weave for self a cloak of good works, but we are not saved by mere works of righteousness.

All such cloaks are but ati "rags " in the eyes of God, and man stands condemned for his sins. Sin from its very nature clothes a man with "rags," both literally and spiritually. The prodigal could not travel many years in the way of sin before he was clothed in rags in the true sense of the term ; and like him, many men and women are walking our streets in rags, because they have been traveling along the paths of transgression. It costs a good hit to be a sinner, and when the money is all spent, then all that sin gives to man is "rags" for his body and "husk" for his food. The very countenance of the sinner makes him known. Place ten good, pure, honest, upright young men or women together, and beside them place ten who Kve of the world, who find satisfaction in "eating, drinking and being merry," and you will readily be enabled to tell who are the good, and who are the bad. The very eye, the expression will bespeak the character of each. Compare the countenances of men and women in prisons and dens of iniquity, with those of men and women in churches, and you will have many living witnesses and proofs of the wages of sin as they appear in the wicked, while the righteous show by their very countenance that they are good and pure, for they have been cleansed and clothed in white robes of righteousness ; the old man is put off with his "rags," and the new man put on with the robe of righteousness.

The man as seen by Bunyan was not only clothed in "rags," but

he stood in a place with

" I/is face from his own house.'' '

That is the position of the man who is disgusted with the sins of this

world and who is resolved to seek something better. It is the attitude

of the man who starts out to follow Christ. He is leaving all to follow

Jesus; and unless we forsake all we are not worthy ^3f being called

Christ's disciples. Not that the christian is expected to give up a

legitimate business because he has become a christian, for it is just

then that he is rather enjoined "to be diligent in business." God

never intended His followers should be lazy men," or even " men and

women of leisure."

Christianity does not lock up the doors of a man's place of business, nor does it say to man he must not be concerned about the same, but it does mean that man shall not make his business his God. It does mean that business shall be second, and that the Kingdom of God shall be sought first. It does mean that business shall be honestly carried on for the glory of God. Unhappily, too many are trying to follow God with one foot, whirle with the other they are endeavoring to follow the devil, but such method of travel is impossible. You cannot travel two roads that lead in opposite directions at the same time, nor can we *' serve God and mammon '' at the same time. To follow Christ means self-denial of time, money, pleasure, and of all, making thus the chief end of life the glorifying of God.

If many were to stop and ponder the path they are traveling, they would discover danger, for many are on dangerous soil. Were many of the professed followers of God, in His church at large, to drop dead suddenly in the district they are traveling, there would be a question as to where they belonged. The church would come forward and claim them, but on the other hand the devil would put forth his claims, demanding them on the ground that they had fallen upon his territory. Manj^ of the world's pleasure-seekers, and many of the Marthas in the homes " cumbered solely about much serving " without regard to "the one thing needful,'' and many of the business people at large "who are seeking everything else before they consider the demands of religion, would do well to reflect for a moment, whether or not they are "leaving all* to follow Christ; whether or not they have "their face from their house," or whether they are not turned with their faces toward the world.

Too many are like Lot's wife, they are " fleeing from the wrath to come," yet worried about what they have left behind. With longings they look back, losing sight of the prize that is set before them, and in their thrist for the things of this life, they lose the blessing of heaven, and fall a prey into the hands of the enemy. Let ^o of sin, break loose from the clutches of the adversary, and with face turned toward Christ, and eyes fixed upon Him, run with patience the race that is set before you, ever looking unto Jesus as the Author of your faith. With such following- after Christ, all the other needful things of life shall be added. The poorest kind of economy is that which takes away from God, for while God can live without man, man cannot live without God, and with God on our side, even the '' littles'* shall be blessed.

Cheap religion is as worthless as it is cheap, and no greater mistake can be made by any one than by trying to see how little it costs to get to heaven. Many seem to think they will do just as little as they possibly can for Christ, both in service and gifts, instead of doing all they possibly can. Only "the faithful servant" will reach heaven to receive the plaudit "well done." The fruitful tree is a great blessing to the hungry and weary traveler, but the barren fig tree, wnth its deceptive properties, a curse; accordingly such as profess to be followers of God, unless they are as the fruitful tree to feed others and bless them, then they will be rather of the barren fig tree order, to be a stumbling block, a curse, a hindrance to the cause of their Master. Some christians tell the truth when they sing, " Nothing in my hands I bring," for they are trying to get to heaven "empty handed " on " flowery beds of ease." Even were it possible for such ever to enter heaven, they would feel most uncomfortable there to look around and see others with their arms full of the golden grain gathered for the Master, and they themselves, "empty handed."

In his further description of the man as seen in his dream, Bunyan speaks of him as having

''A burden upon his back!''' This is the condition of the man who is under conviction. The wreckless sinner who heedlessly goes on sinning without any thought, for a time feels perhaps little of this burden, but when once man stops and considers the folly of his way, then he is made to feel the weight of sin. His conscience condemns him, and he feels his guilt in the sight of God. Such as consider, are made aware of their guilt, and are conscious of the burden that rests upon their souls. If only more would stop for a time and seriousiy ponder, they would see their mistakes, and would turn from evil doing-. Such are likely to count the cost of sin, and seeing- that "the wages of sin is death." will feel the awful weight of the same. But even those who do not seriously consider, sooner or later are made to feel the burden of siu, for at first the weight may be comparatively light, but gradually it g-rows heavier until at last it becomes a burden. How many, like Samson, have walkedoff with the gates of sin at first! But, in the end, the strongest have been overpowered by the burden, and like that giant in strength, were crushed by the ruins of a life not well spent. Sin may be light for a tima and some have thereby boasted of its pleasures, but the eyes of many are opened when too late. Shorn of their strength, they are left to tread in the mill of despair and shame, a laughing stock to the world, and a misery to self. The sins of an evening weigh most heavily upon the soul at night, as the transgressor lies down in his I'oom alone to sleep. His pillow seems full of thorns, while his heart is weary and heavy laden with the burden of sin. It is verily ti-ue that " the way of the transgressor is hard."

Happily for the man, seen by Bunyan in his dreams, he had '' A book 171 his hand'" which was God's word. This book told him of the light and the life that Christ came into this world to give unto man. If people would read more generally the Bible, there would not be so many in darkness and sin. The Bible is a Light to lead souls out of darkness, and point them to Jesus as the Lamb of God, that taketh away the sins of the world, but how shall men know of the Way and the Truth and the Life, unless they hear and read God's Word ? " Faith cometh by hearing," and the Bible "is the lamp unto our feet, and light unto our pathway. ' '

It was under circumstances of this kind that Bunyan describes man awakened by the Divine Light of God's Word ; and seeing the dangerous ground upon which he was standing, the awakened sinner informed his wife of his unrest and desire for the true Light. But alas, like many other foolish and unbelieving wives, she only ridiculed the idea of her husband, and plead with him to remain where

II he was, in the City of Destruction ; for to her there was no danger, as she thought. The wife can do much toward the making of her husband, a follower of either the Lord or the devil. If the wife is not religiously inclined, and if she be concerned only about the home, she cannot expect her husband to be a very faithful christian. Hence many wives by their example are virtually drawing their husbands back into the world. But woe is that one who thus sins away her day •of grace, while at the same time she, perhaps, keeps another soul away from the fold of Christ ?

But the man referred to by Bunyan was wise in th-it when it came to a matter of his own soul's welfare, he would rather forsake his wife than live in sin, and appear a condemned criminal at the bar of God. Although one member of the family may be an unbeliever, yet that is no reason why another should deny God and sell his soul to the devil. When it is a matter of the salvation of the soul, each one is personally responsible for his or her own redemption.

Better, by far, to do as did Bunyan's Christian, when putting his lingers to his ears that he might not hear the Syren voice he ran crying,

'•'■Life, life, elernal life,'' for he had received the commission to " flee from the wrath to come," which warning is given to every unregenerate man and woman.

No one ha^ an excuse for not having been warned, for the Gospel cail has gone forth in this christian land of ours, so that every one who has had any desire to be saved, could be if he would. It is not true that many are in sici because "no man careth for their souls," for the preached word, and the written word, all tell of God's love, and admonish the sinner " to flee from the wrath " of God.

Every effoi-t is being put forth to reach the masses, and "whosoever will, may come." Even "the Spirit and the Bride say, Come." And it is enjoined upon all who have heard, to say, "Come." But for fear some one might not hear the call, it is written, "Let him that is athirst come." But, lest even then there be one who might claim that he personally had not been invited to come to the Master, it is written, "Whosoever will, may come." That means every sinner. If you as a reader are not yet saved, then, it means you persoually. liut while the call is so general, yet, it is imperative, for there is great danger in delay. To-morrow may be too late to begin to start on the journey for heaven. " This very night thy soul may be required of thee." " The wrath of God " is often nearer than is expected, and many have thought it afar off, when the breath of fever laid them low upon the sick couch, and before they had time to make their peace with Him, they have been ushered unprepai'ed into His very presence, to receive the doleful sentence, *' Depart from me. for I never knew you. " What an awful condition for the soul of the dying not to be saved ! How bitter the lamentation of such, " The harvest is past, the summer ended, and I am not saved. " How sad that bitter wail, " Almost, but losti "

1,^

CHAPTER 11.

THE WICKET GATE.

HAPPILY for Christian, he was met by a kind friend who directed him in the right way, so that he once more could renew his journey with courage and delight. From his sad experience of allowing himself to be lured from the right path by a man of the world, he became suspicious of any that might meet him along the road, and he turned back to the right way in great haste^ for he realized that he was on forbidden ground ; he also refused tolook either to the right or to the left, lest he might step aside fromthe proper course.

It would indeed be well if more would profit, not only by the sad experience of Bunyan's Christian, but even by their own, for all who have stepped aside from the path of righteousness have discovered that they are on forbidden and dangerous ground, as well as that they have done that which is harmful to them, and the quicker they get back into the way of the Lord, the better. Not only let such wayward ones return, but return in haste and fear, looking neither to the right nor to the left for things of the world, but hasten back intathe way the Lord would have them go.

Having safely reached the path, Christian soon came to " The gate " to which he had been directed. That gate was to represent Christ as the only way, the door. Says Christ, "I am the door; by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. " Again He says, " I am the way ; and no man cometh unto the Father, but by me." Unhappily there are many who try other ways of getting to heaven. One says, "I observe the Golden Rule as the guide of my faith, and that la good enough for any one. " Another says, " I have never wronged any one, and of what have I to repent ? I have ever lived a good, moral life, and that is all that is needful. " Another tries the way of the Formalist, and thinks that by reading his Bible and Prayer Book, he will get to heaven. These are, however, not the gates to glory that God speaks of. They may all be good as helps to glory, but Christ, and Christ only, is the hope of glory. He is the Way, the Oate, and no one can enter heaven by any other way.

One of the conditions for admission at this " Gate " is to "knock," us did Christian. Although God knows what we need before we make a request of Him, yet, we are commanded to " ask " if we would " receive. " Some people are anxious for certain things, but they are too proud to ask for them. They may throw all manner of hints, but are not willing to openly ask. This is the way with many who come to Christ for the pardon of their sins. They are desirous of receiving the forgiveness of their iniquity, but they make known their request in such an obscure manner that the Lord Himself fails to recognize their wishes. All manner of things are spoken of, and asked for, save the one thing needful. If the Lord would open the "door " without their " knocking," it might be acceptable with such persons, but they do not want to put themselves in the position of having to * 'knock" and " ask. " But " knocking and asking" are not the only ■essentials. Another requisite for passing through the Door of Mercy is, confession. Christian said to the one who met him at the gate, " Here is a poor burdened sinner." That is the attitude that should characterize every one that seeks the forgiveness of his sins ; for, "if we confess our sins God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness, " But here again too many ^re unwilling to acknowledge their sins. They will not admit having done wrong, and of course with such a spirit they cannot . be penitent, and without repentance there can be no forgiveness of sins ; for, how can God forgive sins, if man refuses to admit that he is a sinner who needs forgiveness ?

Pride thus keeps many away from Christ, because they are not vwilling to confess their errors. It is not a pleasant thing for one to

i6 confess his wrong, and yet, it is the only way we can ever expect forgiveness.

A rather singular experience occurred to Christian as he was about to enter the " Gate." He was taken by the hand and quickly pulled in through the open way, and when he asked to know the reason^ he was told of a Castle near by, where dwelt one who was jealoils of all who entered by way of the " Gate," and to prevent such from entering, would shoot forth arrows after them, if perchance he might prevent the entrance. This is more or less the experience of every one who is about to pass through the Door of Mercy ; for Satan is the great enem^^ ever " seeking whom he may devour, " and all manner of darts are hurled to prevent the young and old from becoming followers of the Lord and Saviour, Jesus Christ. As long as men and women live in and of the world, the devil does not annoy them but gradually, blindly leads them on into the way that leadeth unto death. But let any become conscious of their danger and "ilee from the wrath to come." Let them knock at the Door of Mercy, and confess their sins, then Satan at once applies his arts and skill in endeavoring to lure such back, by promising them all manner of pleasure, and pointing out to them the hardships of a christian life. It is dangerous, therefore, for any to be indiflferent or lurking in their approach anto the Lord, for unless there be a firm resolve to follow after the Lord, Satan will tempt such to delay until a "more convenient season, " which, in all probability, will be never. To become a true follower of Christ one must be sincere, in earnest, seeking " Life, life, eternal life " as the chief aim.

Many indeed, start out for heaven in company with others, but at last enter heaven all alone. Because their friends grew lukewarm and indifferent, and turned back again into the world, as did Pliable who followed Christian for a short journey, so, meeting with discouragements, many turn back. Alas, how often is this true in life? Many husbands and wives starting for the heavenly home together parted before reaching the end of the journey, one patiently running the race set before them, while the other grew weary in well doing, and returned to the world, the flesh, and the devil. Oc, perhaps it was a brother and sister who started together at the altar, at the t-ime of their confirmation or profession of faith. For a short time they traveled tog-ether, but one or the other became careless and indifferent, turning back to the place from whence they came, while the other was left to go alone along the way to glory. Many thus start together in churches, kneeling beside each other at the same altar, professing Christ at the same time, but one by one of the number drifts away, and falls back into the world again, leaving the "few that be saved " to continue on in the good way they started. A call of the roll in every church would disclose such facts, and what sad facts they are ! Thus, congregations, families, and friends, start together on the heavenly journey, yet how many are left to enter heaven alone because others have renounced the faith by neglect and willful sins !

Having passed in through the "Gate, " Christian was pointed to " The straight and narrow way'' -and ordered to pursue it. After all, there is but one right way, and that road is "straight and narrow." The way of the world is so broad that "many go that way. " It is so easy, that without effort many travel it. It requires prudence and effort to keep in the " narrow path that leads unto life everlasting, " and for that reason it is -written, ' ' Strive to enter, ' ' implying the effort required. A thousand and one different paths cross and recross the " narrow way " and unless the pilgrim is watchful of his steps and attentive to the instructions given at the start, he will step aside from the right path into the way of sin and death. All along the way are Syren voices and temptations to lure the christian aside from that which is holy.

Keeping in the " narrow way " Christian finally came to a beautiful dwelling known as

" The house oj the Intrepreter.^^ This was to represent the work of the Holy Spirit, in revealing to man the things that make wise unto salvation, by awakening within him, not only the conviction of sin, but the danger of falling away from grace.

In the house of the Interpreter Christian was shown a room into ^hich was called a man who swept it. This created so very much ^ust, that Christian was almost choked. Then water was sprinkled

i8 in the room and thne dust settled. This clearly represented the futile effort of the law to cleanse the soul of sin, and the need of the Gospel of Love to wash and cleanse ; it also illustrates the condition of many whose christian experience is most sorely neg-lected. The soul might be represented as having- different apartments, but unhappily, "the parlor " as in the house of the Interpreter, is frequently neglected.