1. Dr. Cheever.
≪
2. Leicester was
only besieged by the royal army, who took it, and cruelly treated the
inhabitants; upon the republicans appearing before it, the city surrendered at
once without a siege.—Ed. ≪
3. This should be
the prayer and effort of every Christian for his brethren and sisters in Christ,
and more especially of those who are called to the public ministry.—Ed. ≪
4. The people of
God look on the day of their espousals with holy joy and thanksgiving to
the God of their mercies; and they delight in telling his goodness to others.
"Come and hear, all ye that fear God, and I will declare what he
hath done for my soul" (Psa 66:16).—Mason. ≪
5. How
unspeakable the mercy that our omnipresent God will hear the prayer of the heart
under all circumstances, at all times, in all places. Had he limited it to
certain forms, in certain buildings, read by certain men, what fearful
merchandise of souls they would have made.—Ed. ≪
6. Bunyan says
very little about his parents in his treatise on 'Christian Behaviour'; he
concludes his observations on the duties of a pious son to ungodly parents with
this remarkable prayer, 'The Lord, if it be his will, convert OUR poor parents,
that they, with us, may be the children of God.' Although this does not
demonstrate that his own parents were ungodly, yet his silence as to their piety
upon all occasions when speaking of them, and the fervent feeling expressed in
this short prayer, inclines me to conclude that they were not pious persons in
his judgment.—Ed. ≪
7. Mr. Bunyan
alludes to the poverty of his education in several of his works. Thus, in his
Scriptural poems—
'I am no poet,
nor a poet's son
But a mechanic, guided by no rule
But what I gained in a grammar school,
In my minority.'
And in the
preface to 'The Law and Grace': 'Reader, if thou do find this book empty of
fantastical expressions, and without light, vain, whimsical, scholar-like terms;
thou must understand, it is because I never went to school to Aristotle or
Plato, but was brought up at my father's house, in a very mean condition, among
a company of poor countrymen.'—Ed. ≪
8. 'I have been
vile myself, but have obtained mercy; and I would have my companions in sin
partake of mercy too.'—Preface to Jerusalem Sinner Saved.—Ed.
≪
9. Every careless
sinner, or wicked professor, carries upon his forehead the name of Infidel and
Atheist, a practical unbeliever in the Bible, in the day of judgment, and in the
existence of a holy God.—Ed. ≪
10. Bunyan served
in the wars between Charles I and his country, but it is not known on which
side. Judging from his 'delight in all transgressions against the law of God,'
as he describes his conduct to have been at that time, he must have served on
the king's side, as one of his drunken cavaliers. Probably this event took place
when Leicester was besieged by the king's troops.—Ed. ≪
11. The notice of
his wife's father being a godly man, and not mentioning anything of the kind
with regard to his own parents, strengthens my conclusion that they were not
professors of religion. This very copy of the Pathway to Heaven here noticed,
with the name of Bunyan on the title, is in the Editor's possession.—Ed. ≪
12. Asking his
father this question, looks a little as if the family had been connected with
the gipsy tribe.—Ed. ≪
13. 'The king
(James, 1618) put forth an order to permit everybody, as he had before given
leave in the county of Lancaster, who should go to evening prayer on the Lord's
day, to divertise themselves with lawful exercises, with leaping, dancing,
playing at bowls, shooting with bows and arrows, as likewise to rear May poles,
and to use May games and Morris dancing; but those who refused coming to prayers
were forbidden to use these sports.'—(Camden's Annals). The head of
the Church of England had wondrous power thus to dispense with God's
laws.—Ed. ≪
14. 'Did cut the
sinews,' first edition; properly altered by Bunyan afterwards to 'did benumb.' ≪
15. Tip cat, or
cat, is an ancient English game, thus described in Strutt's Sports and
Pastimes:—The game of cat is played with a cudgel. Its denomination is
derived from a piece of wood, about six inches long and two thick, diminished
from the middle to form a double cone. When the cat is placed on the ground, the
player strikes it smartly—it matters not at which end--and it will rise
with a rotatory motion high enough for him to strike it; if he misses, another
player takes his place; if he hits, he calls for a number to be scored to his
game; if that number is more than as many lengths of his cudgel, he is out; if
not, they are scored, and he plays again.—Ed. ≪
16. This wish
looks as if Bunyan's father had not checked him for this wicked propensity; if
so, he could not have pretended to piety or religion.—Ed. ≪
17. 'Tom of
Bedlam'; a byword for an inveterate drunkard, alluding to an old interesting
song describing the feelings of a poor maniac whose frenzy had been induced by
intoxication, and who escaped from Bedlam.
'Poore naked Tom
is very drye
A little drinke for charitye!'
It ends with this
verse—
'The man in the
moone drinkes claret,
Eates powder'd beef, turnip, and carret,
But a cup of old Malaga sacke
Will fire the bushe at his backe.'
Probably the tale
is connected with the drummer's tune, 'Drunk or sober, go to bed Tom.'—Ed.
≪
18. When the
Lord, in his blessed work upon the soul, illuminated the mind, he opens to it a
new world; he leads the blind by a way that they know not, crooked things become
straight, rough places plain, and he never forsakes his charge.--Mason. ≪
19. 'Their talk
went with me; my heart would tarry with them'; nothing is so powerfully
attractive as a community of feeling under the teaching of the Holy Spirit.
Bunyan's wish to be 'tried and searched,' reminds me of one who, when alarmed
for his soul's safety, earnestly prayed that he might be made increasingly
wretched, until he had found safety in Jesus, and knew him, whom to know is joy
unspeakable in this life, and felicity in the eternal world.—Ed. ≪
20. That bitter
fanatic, Ross, calls the ranters 'a sort of beasts,' who practiced sin that
grace might abound. Many under that name were openly profligate; they denied the
sacraments, but were disowned by the Quakers. It seems, from Bunyan, that they
were infatuated with some idea that the grossest sins of the flesh did not
injure the sanctity of the spirit!—Ed. ≪
21. Faith comes
by venturing wholly on Christ, as he is freely offered in the Word—mercy
to the miserable—salvation to the lost and self-condemned. If we honour
God's veracity by giving credit to his Word, he will honour that faith by giving
us joy and peace in believing.—Mason. ≪
22. 'In downright
earnest'; as one who is in imminent danger of drowning, or in a house on fire,
eager to escape. Reader, have you ever felt thus 'in downright earnest' for
salvation? Blessed are they that hunger and thirst after righteousness, for they
SHALL be filled.—Ed. ≪
23. This is an
interesting view of church fellowship; and the admission of a convert to
Christian communion. See also Christiana at the Interpreter's House, and the
preface to Bunyan's 'Christian Behaviour.'—Ed. ≪
24. The Christian
who is found waiting upon God, is the thriving one; the best way to be assured
of our election is to examine our state with the touchstone of truth, the
Scriptures. The elect of God know Christ savingly, esteem him precious, and obey
him cheerfully from love and gratitude.—Mason. ≪
25. 'Gingerly';
cautiously. ≪
'Has it a corn?
or do's it walk on conscience,
It treads so gingerly.'
Love's Cure, Act ii., Scene 1.—Ed.
26.
Manifestations of love and grace are not to be rested in, or made a saviour of;
they are given to strengthen and prepare us for future trials.—Mason.
≪
27. Here we have
Christian in the valley of the shadow of death. 'One thing I 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 knowledge, received in and by the gospel, is a very heinous
aggravation of sin. The condition of persons simply ignorant is not so sad by
far, as theirs who have been enlightened and yet afterwards apostatized. Let the
formalist and lukewarm professors read this and tremble.—Mason. ≪
49. The Holy
Spirit is the candle of the Lord, by whose light the awakened conscience is
brought to see something of the mystery of iniquity lurking in the heart. He
first convinces of sin, righteousness, and judgment; and then points to Jesus as
the only security: 'Behold the Lamb of God.'—Mason. ≪
50. This is very
beautifully expressed; nothing can be more descriptive of a poor pilgrim who has
been toiling through the valley of the shadow of death, and upon whose soul the
day-spring from on high has arisen.—Ed. ≪
51. 'Cracked
groats and fourpence-halfpennies.' The humility of our author is here most
unobtrusively apparent. He had some treasure in his 'earthen vessel'; but, in
comparison with his store in Christ, it was like a few cracked groats by the
side of massive pure gold. What he meant by 'fourpence-halfpennies' somewhat
puzzled me, there never having been any piece of English money coined of that
value. I found that a proclamation was issued shortly before Mr. Bunyan's time
(April 8, 1603), to save the people from being deceived with the silver harp
money of Ireland, purporting to be twelve and sixpenny pieces. It fixed the
value of the Irish twelvepence to be ninepence English; so that the Irish
sixpence was to pass current for fourpence-halfpenny in England. That
accomplished antiquary, Mr. Hawkins, the curator of the coins in the British
Museum, shewed me this Irish silver money; and agreed with me in believing that
Bunyan alludes to these Irish sixpences, placing them in company with cracked
groats, depreciated in value. Mr. Hawkins was not aware that they had been in
common circulation in England.—Ed. ≪
52. 'Common or
public,' belonging equally to many. Christ is the federal or covenant head of
his church, each member claiming an equal or common right to all his
merits as a Saviour, Mediator, and Advocate.—Ed. ≪
53. This retort,
or rebuke, is inserted twice in the first edition, probably a typographical
error.—Ed. ≪
54. See note on
No. 152. The feelings of Bunyan must have been exceedingly pungent.—Ed. ≪
55. This is a
view of the power given to the apostles to forgive or retain sins worthy of our
serious consideration. That mysterious power, under the pretence of possessing
which merchandise is made of souls, if it was not limited to the apostles
personally, was intended to be used by all those whom God sends to preach the
gospel; an authority to proclaim salvation or condemnation to those who receive
or reject the Saviour. Bunyan considers it a similar power to that given to the
governors of the city of refuge; to admit the terror-stricken soul that 'shall
declare his cause'—or confess his guilt—into the city, there to
abide the judgment upon him, as in Christ the Refuge. This is very different
to turning God out of his judgment-seat; as is the case when a poor worm says to
his fellow-worm, 'I absolve thee from all thy sins.' See the visitation of the
sick, in the Book of Common Prayer.—Ed. ≪
56. The mode of
admitting members into the church, among the Baptists, appears to have been the
same in Bunyan's days as it is now practiced. It is, first to be introduced to
the minister, who endeavours to ascertain whether there is an earnest desire to
flee from the wrath to come, sincere repentance, and faith in the Lord Jesus
Christ. If so, he mentions it to the church; and visitors are appointed, to
encourage the young convert, and to scrutinize into moral character. If they are
satisfied, he is invited to attend a private church meeting; and if the members
have a good hope that he is a decided believer in Jesus, they receive him into
their fellowship; and if he requests it, he is publicly baptized in water, and
communicates with the church at the Lord's table. This appears to have been the
mode in which Bunyan was admitted into the church at Bedford. Most of the
Baptist churches now agree with Bunyan, that the baptism of the Holy Ghost, or
inward spiritual regeneration, is, alone, the essential pre-requisite to the
Lord's table; and they leave members to their own conclusions as to the validity
of their having been sprinkled in infancy, or the necessity of immersion in
water upon a profession of faith.—Ed. ≪
57. Many will be
surprised that Bunyan, who was so ready a writer, should be unable to tell what
he saw and felt when in these holy enjoyments; but all who have had similar
feelings will unite with him in saying, they are inexpressible, great, and full
of glory.—Ed. ≪
58. This is a
very correct view of the excellent mode in which dissenting ministers are
generally called to their important work. First, their gifts in prayer and
conversation upon Divine things, and aptness in illustrating and confirming what
they advance from the Scriptures, is noticed; and, secondly, they are encouraged
to pray with and address the poor children in a Sunday school. If they manifest
an aptness to teach, they are, thirdly, invited to give an exhortation to the
church privately; and then, fourthly, they are encouraged to pray and preach
among the poor in country villages and in work-houses. The God who gave the wish
and the talent, soon opens a way to still more public usefulness. In most cases,
they enter upon a course of study, to fit them for their momentous labours; but
many of our most valuable ministers have, like Bunyan, relied entirely upon
their prayerful investigation of the Scriptures. his college was a dungeon, his
library the Bible; and he came forth with gigantic power to grapple with the
prince of darkness. No human learning could have so fitted him for this terrible
and mysterious warfare.—Ed. ≪
59. 'With great
sense,' means with great feeling, arising from his own acute
experience.—Ed. ≪
60. In the first
edition Bunyan says, 'I have lain as long,' (five years). This was in
1666.—Ed. ≪
61. When God
sends forth a zealous ambassador to publish the glad tidings of salvation to
perishing sinners, he will be sure to meet with the fiercest opposition from
proud pharisaical professors: so it was from the beginning, and will be to the
end of time; but the Lord will work, and none shall hinder. Experimental
preaching will always be offensive to the carnal and profane.—Mason.
≪
62. It is
impossible to identify the sect to which Bunyan belonged by reading his works.
He rises above all sectarian bias in his earnest efforts to win souls to Christ,
and to keep them in a heavenly frame of mine.—Ed. ≪
63. 'Other men's
lines,' other men's compositions. Bunyan went himself to the fountain head of
Divine truth, and was not taught by the wisdom of his fellow-men in the things
that pertained to salvation. He spoke as he felt; and, while he copied no
sentence from others, no man that ever wrote has been so copied from by others.
Application was once made to the Editor, to publish an admirable sermon which
had been taken in short hand from the lips of a D.D.; when, to the surprise of
the applicant, he was shown the whole sermon in Bunyan's Heavenly Footman.—Ed.
≪
64. Altered, in
later editions, to 'searching.'—Ed. ≪
65. Gifts are no
evidence of God's favour; they are like the gold which adorned the temple, but
grace, the saving grace of the Spirit, is like the altar which sanctifies the
gold.—Mason. ≪
66. In this
paragraph is displayed that modest genuine humility which shone so conspicuously
in Bunyan. He possessed that popular natural eloquence, by which he could
deliver himself like an angel; but when pride began to rise, he knocked it on
the head with that severe maul, 'Is it so much to be a fiddle' that Satan once
so played upon?—Ed. ≪
67. One
circumstance from which these vile slanders were raised, is narrated in the
thrilling narrative of God's gracious dealings with Mrs. Agnes Beaumont. She was
waiting in hopes of attending a meeting, when 'at last, quite unexpectedly, came
Mr. Bunyan. The sight of him caused a mixture of joy and grief. I was glad to
see him, but afraid he would not be willing to take me up behind him, and how to
ask him I knew not. At length my brother did; but Mr. Bunyan answered, with some
degree of roughness, "No, I will not carry her." These words were
cutting indeed, and made me weep bitterly. My brother, perceiving my trouble,
said, "Sir, if you do not carry her, you will break her heart"; but he
made the same reply, adding, "Your father would be grievously angry if I
should." "I will venture that," said I. And thus, with much
entreaty, he was prevailed on; and O how glad was I to think I was going. Soon
after we set out, my father came to my brother's, and asked his men whom his
daughter rode behind? They said, Mr. Bunyan. Upon hearing this, his anger was
greatly inflamed; he ran down the close, thinking to overtake me, and pull me
off the horse, but we were gone out of his reach.
'I had not ridden
far, before my heart began to be lifted up with pride at the thoughts of riding
behind this servant of the Lord; and was pleased if any looked after us, as we
rode along. Indeed, I thought myself very happy that day: first, that it pleased
God to make way for my going; and then, that I should have the honour to ride
behind Mr. Bunyan, who would sometimes be speaking to me about the things of
God. My pride soon had a fall; for, in entering Gam'gay, we were met by one Mr.
Lane, a clergyman who lived at Bedford, and knew us both, and spoke to us, but
looked very hard at us as we rode along; and soon after raised a vile scandal
upon us, though, blessed be God, it was false.'
No Christian
should be without that deeply interesting volume of Christian experience, James'
Abstract of the Gracious Dealings of God with several Eminent Christians.
The persecutions that Mrs. Beaumont went through were like a dreadful tempest,
yet was she joyfully delivered out of them all.—Ed. ≪
68. 'All is a
case,' all the same. A case—that which falls, comes, or happens; an event.
See Blackie's Imperial Dictionary.—Ed. ≪
69. 'Baulks,'
missing, omitting, leaving untouched. 'This was looked for at your hand, and
this was baulked; the double gill of this opportunity you let time wash off, and
you are now sailed into the north of my lady's opinion; where you will hang like
an icicle on a Dutchman's beard.'—Twelfth Night, Act iii. Scene 2;
and Imperial Dictionary.—Ed. ≪
70. 'Above five
year and a quarter' are the words in the first edition, 1666. His imprisonment
commenced November 1660; the order for his release bears date September 13,
1672, but it was some months before he was discharged.—Ed. ≪
71. Angel visits
may be expected when Antichrist persecutes the Christian to bonds and
imprisonment. An angel released Peter from prison; angels revealed to John, when
exiled to Patmos, the wonders of his book of Revelation. The Lord of angels, the
angel of the covenant, communes with Bunyan in his dungeon, and converts it into
a Bethel to his soul; and this, for refusing obedience to the laws of his
country, because those laws violated God's prerogative, and impiously dared to
assume authority which belongs exclusively to the Almighty. They remain to this
day a disgrace to our statutes, but are never enforced.—Ed. ≪
72. Bunyan did
well to prepare for the worst. He must have been familiar with the horrid
cruelties practiced upon Dr. Leighton by that fiend in human shape, Archbishop
Laud. The pious and learned doctor was caught in Bedfordshire; and the story of
his unparalleled sufferings strengthened the Roundheads to deeds of valour, in
putting an end to such diabolical cruelties. The spirit of the charges against
him were his saying that no king may make laws in the house of God; and that the
bishops were ravens and magpies that prey upon the state. His sufferings are
narrated in Brooke's Puritans, vol. ii. p. 478.—Ed. ≪
73. 'Tuition' was
altered to 'care' in later editions.—Ed. ≪
74. i.e., My
profession—the soul, shrinking from pain, moving him one way, and his
profession another.—Ed. ≪
75. 'To
scrabble,' to go on all fours—'to move along on the hands and knees, by
clawing with the hands.'—Blackie's Imperial Dictionary.—Ed. ≪
76. This is the
language of a heaven-born soul, which sees such beauty and excellency in Christ,
that it would not part with him for a thousand worlds; if there were no heaven
hereafter, his delight in the ways of God renders his service preferable to all
the wealth, grandeur, and vain pleasures of the ungodly.—Mason. ≪
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