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John Bunyan’s Pilgrim’s Progress, A Study Guide, Lesson 4

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STUDY SESSION 4

Introduction (pp. 55-66)

            In this study, Christian will go through two valleys, the Valley of Humiliation and the Valley of the Shadow of Death. He will be confronted by the dreaded Apollyon and will also encounter two men who will give a bad report. Christian’s conflicts in the Valleys represent the kinds of trials through which each believer must go.

 

Readers

Narrator (55)

Christian (57)

Apollyon or ‘foul Fiend’ (57) — three pages

“two Men” (62) — one page

 

Vocabulary

Apollyon (55) = destroyer, the Devil

strodled (59) = straddled

bestir (59) = to rouse to action, to get going

amain (59) = with all his strength (adv.)

brast (61) = burst

dint (61) = stroke, blow; “by dint of” means “by force of” or “because of the sword”

Satyr (62) = Greek mythology, half horse/goat and man; can mean a lascivious or lewd man

Quagg (63) = quagmire

Gin (66) = a snare or trap

 

Questions (pp. 55-66)

Page #

55        What does the “Valley of Humiliation” represent? Why does it follow his stay in the “house Beautiful”?

57        Explain what this encounter with Apollyon (Rev. 9:11) represents in a Christian’s life.

57        Why would Apollyon call himself “Prince and God”? What might he be referring to when he mentions “after a while to give him the slip; and return again to me…”? Would you say that this was common?

58        What does Apollyon mean when he says that THE PRINCE (Christ) “never came …to deliver any that served him out of our hands”? Is that true? What was Christian’s answer?

58        Apollyon accused Christian of many failures. The second sentence helpfully explains why Christian had to carry the burden so long. He says, “Thou didst attempt wrong ways to be rid of thy burden, whereas thou shouldest have stayed till thy Prince had take it off.” Explain this accusation, this (shall we say) “insightful” statement — or what would this look like in someone’s experience?

59        When Christian was beaten down by Apollyon, he “nimbly reached” out to grab the “Sword” to stab Apollyon. What does this represent? What does the sword represent (cf. Eph. 6).

62        Christian meets “two Men” who give a bad report about what is ahead. Who do they represent? Are there people like that on every Christian’s journey?

63        What does the Valley of the Shadow of Death represent? Is it a metaphor of spiritual death or a picture of literal physical death? Something else? Explain the kind of ditches mentioned on pp. 62-63. What is Bunyan talking about when he mentions King David?

63        In this Valley, Christian takes up the weapon “All-prayer.” Why didn’t the sword work? Also, explain how this is different from the occasional prayers found in religious people and many professing Christians.

65        What kind of struggle did Christian have with these voices? Do all believers go through this? Have you?

 

Observations & Notes

VALLEY OF HUMILIATION & APOLLYON (55)

As Spurgeon notes, Christian was equipped with his armor. Spurgeon believed that Christians are led to this point when they slowly depart from God (Pictures from Pilgrim’s Progress, 133). We do read that “he caught a slip or two” (p. 55). However, it is not uncommon for Christians to fall into such a valley after fellowshipping with the saints in the church of Jesus Christ. Quite often, we go down to the Valley of Humiliation after enjoying a mountain experience in the Lord’s assembly. In that valley, we often meet our enemy, Satan who accuses us (and has ample ammunition on account of slips and falls).

THE SWORD (59)

When Christian “nimbly reached” for the sword, he was able to thrust Apollyon with it to ensure his safety. Thomas Scott says, “The Christian, therefore, ‘almost pressed to death,’ and ready ‘to despair of life,’ will, by the special grace of God, be helped again to seize his sword, and to use it with more effect than ever. The Holy Spirit will bring to his mind, with the most convincing energy, the evidences of the divine inspiration of the Scripture, and enable him to rely on the promises: and thus at length the enemy will be put to flight, by testimonies of holy writ pertinently adduced, and more clearly understood than before.” (pp. 83-84)

THE TREE OF LIFE (61)

Thomas Scott says that this represents “the present benefits of the redemption of Christ.” (p. 85) He notes that the Lord often heals the Christian, pardons his sins, and renews his strength and comforts after his victory over temptations.

TWO MEN (62)

“These men were spies, not Pilgrims: and they related what they had observed at a distance, but had never experienced.— They represent those who have been conversant with godly people and ‘bring an evil report on the good land,’ to prejudice the minds of numbers against the right ways of the Lord.” (Thomas Scott, 97)

THE VALLEY OF THE SHADOW OF DEATH & QUAGG (62-3)

In this valley, men and women may fall into heresy (‘deep Ditch’) or despairing of God’s mercy (‘Quagg’) which is similar to the “Slough of Despond.”[1] It is often a “dark” time (p. 63) and the believer is not sure which way to go. It is “night in Christian’s soul” (says Cheever, p. 334) and one that tries most Christians. “In these opposite ways,” says Thomas Scott, “multitudes continually perish; some concluding that there is no fear, others is no hope.” (p. 99) The editor takes the Quagg to mean moral failures, like David’s sin with Bathsheba (p. 299).

This valley represents “a variation of inward discouragement, distress, conflict and alarm, which arises from prevailing darkness of mind, and want of lively spiritual affections; by which a man is rendered reluctant to religious duties and heartless in performing them…” (Thomas Scott, 85).

ALL PRAYER (63)

Maureen Bradley’s words on this are very helpful. “Christian passes hard by the mouth of hell in the midst of the valley. Such were the sparks and hideous noises coming out of this hole, which cared not for Christian’s sword (the Word of God), that he was forced to use another weapon, which was called All-prayer. Many are the times when a person is so distressed that he is not even able to read the Word of God but can only cry out in agonizing prayer to God and cling to Christ.” (The Pilgrim’s Progress: Study Guide, 43)

WHISPERINGLY SUGGESTED (65)

As the editor of this edition of Pilgrim’s Progress notes (p. 299), Bunyan struggled with blaspheming against God. The Puritans often spoke of this and one of the methods to distinguish between one’s own voice and the voice of the “Fiend” was to consider two things. Did this wicked thought rush upon you out of no-where? If yes, then they rightly suggested that the thought did not erupt from our nature (most likely). Second, Did you embrace the thought or suggestion? In other words, once this “voice” was heard, did you consider it and make it your own or did you reject it with holy hatred? If you rejected it and ran from the thought, then you are not guilty, they would have argued. (cf. Thomas Brook’s Precious Remedy Against Satan’s Devices)

[1] Mason says, “The ditch on the right hand is error in principle, into which the blind— as to spiritual truths, blind guides — lead the blind, who were never spiritually enlightened. The ditch on the left hand, means outward sins and wickedness, which many fall into. Both are alike dangerous to pilgrims; but the Lord will keep the feet of his saints. (1 Sam. ii. 9)” (p. 74)

Proverbs 5:15-23

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Proverbs 5:15-23

5:15-17 — 15 Drink water from your own cistern, flowing water from your own well. 16 Should your springs be scattered abroad, streams of water in the streets? 17 Let them be for yourself alone, and not for strangers with you.

Though erotic images may be suggested here (ANE texts suggest this, cf. Longman), there is also the sensible aspect to these verses. Contrasted to the life of waste in vv. 9-11, we are called to remain at home. Don’t waste your energy on some strange woman; drink from your own well (cf. Song of Sol. 4:10-15)— be homebound, not a carouser. Namely, we should be content with our own spouses and not go beyond.

The man who often travels away from home for business or other excursions (hobbies, interests, etc.) will not be able to drink from his own cistern. The practical effect is to open himself up to temptations or these extra curricular activities are in fact conscious willful defections away from his wife. None of us should presume that we are islands to ourselves; go far from your own cistern and you will inevitably fall into temptation. Admittedly, a few exceptions to the rule may exist but they are exceptions and not the rule.

 

5:18-20 — 18 Let your fountain be blessed, and rejoice in the wife of your youth, 19 a lovely deer, a graceful doe. Let her breasts fill you at all times with delight; be intoxicated always in her love. 20 Why should you be intoxicated, my son, with a forbidden woman and embrace the bosom of an adulteress?

A man is to be content with his own wife. “But it is highly important to see sexual delight in marriage as God-given; and history confirms that when marriage is viewed chiefly as a business arrangement, not only is God’s bounty misunderstood, but human passion seeks (cf. verse 20) other outlets.” (Kidner)

Sexual contact and satisfaction are limited only to married couples. Adultery and fornication will lead us to death. Why should a man go somewhere else when he has been provided for? Why drink stolen water when you have your own supply? The language of intoxication suggests that satisfaction can occur in the embrace of one’s own wife or the in embrace of another woman. Theses commands “rejoice in the wife of your youth” and “let her breasts fill you at all times with delight” imply conscious effort — it just does not happen without prayerful commitment and conscious pursuit. This intoxication erupts with willful decisions; it does not fall from the sky. The silly statement, “We fell out of love” only means “We stopped trying.” God commands the man to rejoice in his wife and be satisfied with her. This also means that the wife has her godly role in fostering and enabling this to happen. It take two to tango, does it not?

 

5:21-23 — 21 For a man’s ways are before the eyes of the LORD, and he ponders all his paths. 22 The iniquities of the wicked ensnare him, and he is held fast in the cords of his sin. 23 He dies for lack of discipline, and because of his great folly he is led astray.

With these solemn warnings, the father reminds the son that God is well aware of each man’s ways. His sins will trip him up and in the end they will destroy him. “In conclusion the father grounds his teaching in theology, that is, the LORD’s omniscience (v. 21) and justice (vv. 22-23).” (Waltke) Also note, “The linkage assumes that sin against God and insolence toward the wisdom instruction are inseparable.” (Waltke)

God is watching, and so the punishments of vv. 22-23 (ultimately death) are not a matter of chance, but certainty; the implication is that no matter what particular form the punishment might take, God will assure that it will happen. The sin of the adulterers will come back and harm them (v. 22). If they are not inebriated by the love of their wife, then they will be inebriated by their own stupidity, and that will result in their death. (Longman)

John Bunyan’s Pilgrim’s Progress, A Study Guide, Lesson 3

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STUDY SESSION 3

Introduction (pp. 41-55)

Christian will meet with false professors as well as good brethren in the faith. In this study, Christian will encounter the Porter and the Beautiful House.

 

Readers

Narrator (41) – large amount of reading

Christian (42)

“there came one to him” (42) – one line

Timorous (42) – very small amount

Mistrust (42) – very small amount

Porter named “Watchful” (45, 53)

Discretion (48) – short

Piety (48) – a good amount

Prudence (50) – a page

Charity (51) – almost two pages

 

Vocabulary

amain (42) = with all your strength (adv.)

chid (44) = chided, scolded, rebuked

benighted (45) = in a pitiful condition or overtaken by darkness

doleful (45) = woeful, sorrowful, sad, etc.

ake (49) = ache

conversation (52) = this word often means one’s lifestyle, behavior

accoutred (55) = clothed or equipped

 

Questions (pp. 41-55)

Page #

41        Must every believer climb up the hill (Difficulty)? Why or why not? What if the person says that he has not met with any difficulties? (see Lions†)

42        What is Bunyan saying when he mentions that the “Roll fell out of his hand”? What was the lesson in this incident (44)? What does the loss of the Roll represent?

44        What is “sinful sleep”? [“He that sleeps is a loser.” 42]

48        What does this [Beautiful] “House” represent?

50        Christian said that he had “much shame and detestation” when he thought about the Countrey he left. Is this the experience of all true Christians? What if the overall (secret) tendency and affection is to yearn for that Countrey? What does this show? (see Observations and Notes)

50        Prudence asks about the country Christian left and wondered he still had remnants of that country in him (“Do you not yet beat away with you some of the things that then you were conversant withal?). What was his answer and what does it illustrate?

50        How does Christian get strength to fight his inner corruptions? What are the “Golden Hours”?

51-2     Explain what Christian means when he says, “I know also that a man by his conversation, may soon overthrow what by argument or perswasion he doth labour to fasten upon others for their good.”

52        What do you suppose the “supper” represented?

53        What do you think the “Study” represents? What happened in the study?

54        Christian is led into the “Armory.” Again, what do you think this represents? Do all Christians avail themselves of this? How is the “Armory” related to the “Study”?

 

Observations & Notes

LIONS (42)

Unlike our generation, many believers were jailed for their convictions. Baptists and other Non-Conformists did not follow the Church of England or the established church of the land. They were not allowed to preach or meet without conforming to the religion of the land (that is why some of them “Pilgrims” went to America and Holland). Bunyan most likely was referring to the civil and ecclesiastical powers that vexed him and other believers.

However, on p. 45 we read: “fear not the Lions, for they are Chained; and are placed there for trial of faith where it is; and for discovery of those that have none…” This suggests it may simply be the trials we meet on our pilgrimage. If they are before the House Beautiful, then it may be best to view the lions as trials and persecutions believers encounter in their endeavors to attend the church.

HOUSE BEAUTIFUL (45)

This represents the church. Cheever says, “It is well to remark here that the House Beautiful stands beside the road; it does not cross it, so as to make the strait and narrow way run through it, so as that there is no possibility of continuing in that way without passing through it.”[1] He takes this to be Bunyan’s way of saying that the Visible Church is not necessary to salvation. Several other comments are offered. Perhaps Cheever’s point is not entirely accurate. Whatever he should draw from this imagery, the church is necessary (though not absolutely in the Roman Catholic sense). She is the body of Christ and no man is ordinarily saved outside of the visible church. Yet, his point that “he staid not there for pleasure; that was not the end of the journey, nor the object of it” (p. 307) is worthy of note.

ROLL (45)

“For this Roll was the assurance of his life, and acceptance at the desired Haven.”  (45) He also calls it his “Evidence” (47) — “but that in my sleep I lost my Evidence…” Assurance can be lost and regained. It is often lost when we sin (as in this case).

SHAME AND DETESTATION (50)

“Those who stood by and observed Prudence wondered at her delight in the sad discourse on which the pilgrim now entered. But she had her own reasons for her delight in this particular kind of discourse, and it was seldom that she lighted on a pilgrim who both understood her questions and responded to them as did this man now sitting beside her. Now, my brethren, all parable apart, is that your religious experience? Are you full of shame and detestation at your inward cogitations? Are you tormented, enslaved, and downright cursed with your own evil thoughts?” (Whyte, Bunyan Characters, First Series, 152-153)

GOLDEN HOURS (50)

“The golden hours, (fleeting and precious,) are earnests of the everlasting holy felicity of heaven.” (Thomas Scott, 71)

ARMORY (54)

“The following allusions in the scriptural history, which have a peculiar propriety in a allegory, intimates that the means of grace are made effectual by the power of God, which we should depend on, in implicit obedience to his appointments.” (Thomas Scott, 76) Also note, there is no armor on our backs (which we will see on p. 55).

[1] George B. Cheever, Lectures on the Pilgrim’s Progress (New York: Fleming H. Revell Company, 1891?), 306.

John Bunyan’s Pilgrim’s Progress, A Study Guide, Lesson 1

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I will be uploading the eleven lessons on Pilgrim’s Progress our church covered last year. Our Wednesday night class read the book out loud and discussed the questions as we slowly marched through the book. This little manual or study guide lists the characters in the book so that interested readers could all participate. The narrator, of course, will read the most. Since the book retains some of the older spelling, punctuation, paragraph divisions, etc. it is difficult to know when a new character is speaking. However, it will become clear within moments after the sentence is read.

The pages are keyed to the following edition: John Bunyan, The Pilgrim’s Progress, ed. W. R. Owens (Oxford: OUP, 2003). It is readily available.

Bunyan’s Pilgrim’s Progress [1]

Brief History & Introduction

John Bunyan (1628-1688) was the son of a “Tinker” (one who works with metal, pots and pans). He wrote this book in Jail (Gaol). Bunyan began this book after March of 1668 and it was first published in 1678. The second edition came out before the end of 1678 in which he added many new passages. The most significant passages are listed on p. xl. The third edition included a few more additions. He saw twelve editions of this work before he died in 1688. It is an allegory written to describe the pilgrimage of a believer. The second part of the book (which recounts Christiana’s travel) was published in 1684 and the second edition two years after.

The editor suggests that Bunyan wrote this to be heard and not silently read (xli). The punctuations seem to reflect the rhythm in the reading as opposed to the syntax. The illustrations first appeared in the third edition and the later editions included more; the total in the book is fifteen. The second part includes only two illustrations.

John Bunyan was a non-conformist, which means, he did not conform to the liturgy and theology of the Church of England. Many publishers were fined and harassed for publishing non-conformist books but many either for truth sake or for profit, published them. Bunyan went through a deep spiritual struggle before being converted (his account in Grace Abounding…). He was jailed for illegally preaching (needed the State’s permission to preach as well as to use certain facilities in which they could gather to hear sermons). Bunyan married Elizabeth (three children).[2] While in jail, he made shoelaces to make money for the family. He was in and out of jail several times.

Charles Spurgeon said this of Bunyan’s Pilgrim’s Progress: “Next to the Bible, the book that I value most is John Bunyan’s ‘Pilgrim’s Progress.’ I believe I have read it through at least a hundred times. It is a volume of which I never seem to tire; and the secret of its freshness is that it is so largely compiled from the Scriptures. It is really Biblical teaching put into the form of a simple yet very striking allegory.”[3]

“Daggers (†) are used to indicate the presence of Explanatory Notes provided at the end of the text.” (xxxix) These notes are found on pp. 291-319.

 

STUDY SESSION 1

Readers

Dagger Reader – give quick answers to the dagger during the reading

Several Narrators

The Man (before he became a Christian), pp. 10ff.

Evangelist (11, 22)

Christian (13)

Obstinate (13)

Pliable (13, esp. 14)

Help (16)

Mr. Worldly-Wiseman (18)

Legality (in the city of Morality, 19)

 

Vocabulary

Gaol = jail (10; “Denn”)

surly carriage = bad or unfriendly behavior (11)

physick = medicine (11)

dedaubed = to smear or daub with a sticky substance (16)

Plat = a plot of land (17)

beshrow = blame or curse (19)

wotted = knew [wit — have knowledge] (20)

simpering = a gesture in an affectedly coy or ingratiating manner (24)

sottish = stupid (24)

vouchsafe = grant graciously (25)

 

Questions (pp. 10-27)[4]

Page #

10        What do the “Raggs” and “burden” represent on this man?

10        Is it correct to view this world as a “city of destruction”? Why? Why do so few believe it?

10        Why do some people think people who suddenly become interested in the Christian faith may be mentally sick (“some frenzy distemper had got into his head”)?

11        What did the Evangelist tell him to do?

11        What is “Wicket-gate”? (see note on Wicket-gate)

13        Why is Obstinate’s first response such a common and seemingly persuasive response?

14        What does Christian’s statements mean when he says he can’t go back because he laid his hand on the plow? (see Luke 9:62) Are there people that do that? Why?

16        How long must a young believer carry his burden?

16        What is the “Slow of Dispond” (slough of despond)? What benefit (if any) is there in going through it? (see †, p. 294) (see note on Slow of Dispond)

16        Many people expected the same thing as Pliable. What was his expectation? What should we expect in the Christian walk? (see note on Pliable)

17        The man “Help” explains what the “Slow of Dispond” means. Explain in your own words what he is saying. Must all Christians go through this?

18-19   Christ meets Mr. Worldly-Wise. Who is he? (see †, p. 294) Explain what he would look like in our times?

19-20   Mr. Worldly-Wise recommended the City of Morality. Why is it located on a ‘high hill’ (20)? Explain the theological point Bunyan is making. Also, give some examples of what that might look like today?

22-23   Can Christian be faulted for trying to get relief from his burdens? Why or why not?

24        Explain Evangelist’s point on this page.

25        The “man at the Gate” will receive Christian. Why must believers be persuaded of the favor and good will of their Savior after they stumble?

25        Who or what is “Good-will” here? (see †, p. 295)

 

Observations & Notes

Slow of Dispond

Maureen Bradley cites Bunyan’s Grace Abounding to depict Bunyan’s own experience of the slough of despond:

“My original and inward pollution, that, that was my plague and my affliction; that, I say, at a dreadful rate was always putting itself forth within me; that I had the guilt of to amazement; by reason of that I was more loathsome in my own eyes than a toad; and I thought I was so in God’s eyes also. Sin and corruption would bubble up out of my heart as naturally as water bubbles up out of a fountain. I thought now that every one had a better heart than I had. I could have changed hearts with anybody. I thought none but the devil himself could equalize me for inward wickedness and pollution of mind. I fell, therefore, at the sight of my own vileness, deeply in despair, for I concluded that this condition in which I was in could not stand with a life of grace. Sure, thought I, I am forsaken of God; sure I am given up to the devil, and to a reprobate mind.” (cited in Bradley’s work)

Mrs. Bradley also adds these helpful words: “Distress of conscience when a true assessment of ourselves is made causes us to become discouraged in such a manner as Bunyan has described. If we do not have a good grasp of the gospel (Christ’s passive and active obedience) to enable us to obtain our right standing with God, then we will fall into the slough and become despondent. We must constantly use the ‘steps’ (the great and precious promises of God, contained in the Bible) to keep ourselves form this miry fate.”[5]

Alexander Whyte describes the sloughs that people fall into: “sloughs of all kinds of vice, open and secret; sloughs of poverty, sloughs of youthful ignorance, temptation, and transgression; sloughs of inward gloom, family disquiet and dispute; lonely grief; all manner of sloughs, deep and miry, where no man would suspect them. And how good, how like Christ Himself, and how sell-pleasing to Him to lay down steps for such sliding feet, and to lift out another and another human soul upon sound and solid ground.” [6]

 

Help (17)

He probably represents the good and godly men and women God puts into our paths to give us a good word in season or to grant us the most appropriate aid for the occasion. (cf. Spurgeon, Pictures From Pilgrim’s Progress, 35-50)

 

Pliable[7]

“The conversation between Christian and Pliable marks the difference in their characters, as well as the measures of the new convert’s attainments. — The want of a due apprehension of eternal things is evidently the primary defect of all those who oppose or neglect religion; but more maturity of judgment and experience are requisite to discover, that many professors are equally strangers to a realizing view ‘of the powers and terrors of what is yet unseen.’”

 

Wicket-gate [8]

The gate is none other that the “strait gate” spoken of by our Lord in Mt. 7:13-14 (Lk. 13:24), “Enter by the narrow gate…” The editor says that the “entry thus represents the beginning of the process of conversion for Christ.” (see p. 293) Bunyan published a sermon entitled, The Strait Gate, or, Great Difficulty of Going to Heaven (1676) from Lk. 13:24. It seems that the “wicket-gate” is the path of carrying the cross in discipleship. To enter into a path of life filled with difficulty (see p. 23; finally at the gate on p. 25). Below also is an extract from Spurgeon which has been quoted by many:

By the way, let me tell you a little story about Bunyan’s Pilgrim’s Progress. I am a great lover of John Bunyan, but I do not believe him infallible; and the other day I met with a story about him which I think a very good one. There was a young, man, in Edinburgh, who wished to be a missionary. He was a wise young man; so he thought, “If I am to be a missionary, there is no need for me to transport myself far away from home; I may as well be a missionary in Edinburgh.” There’s a hint to some of you ladies, who give away tracts in your district, and never give your servant Mary one. Well, this young man started, and determined to speak to the first person he met. He met one of those old fishwives; those of us who have seen them can never forget them, they are extraordinary women indeed. So, stepping up to her, he said, “Here you are, coming along with your burden on your back; let me ask you if you have got another burden, a spiritual burden.” “What!” she asked; “do you mean that burden in John Bunyan’s Pilgrim’s Progress? Because, if you do, young man, I got rid of that many years ago, probably before you were born. But I went a better way to work than the pilgrim did. The evangelist that John Bunyan talks about was one of your parsons that do not preach the gospel; for he said,’ Keep that light in thine eye, and run to the wicket-gate.’ Why, man alive! that was not the place for him to run to. He should have said, ‘Do you see that cross? Run there at once!’ But, instead of that, he sent the poor pilgrim to the wicket-gate first; and much good he got by going there! He got tumbling into the slough, and was like to have been killed by it.” “But did not you,” the young man asked, “go through any Slough of Despond?” “Yes, I did; but I found it a great deal easier going through with my burden off than with it on my back.” The old woman was quite right. John Bunyan put the getting rid of the burden too far off from the commencement of the pilgrimage. If he meant to show what usually happens, he was right; but if he meant to show what ought to have happened, he was wrong. We must not say to the sinner, “Now, sinner, if thou wilt be saved, go to the baptismal pool; go to the wicket-gate; go to the church; do this or that.” No, the cross should be right in front of the wicket-gate; and we should say to the sinner, “Throw thyself down there, and thou art safe; but thou are not safe till thou canst cast off thy burden, and lie at the foot of the cross, and find peace in Jesus.”

[1] The edition we will be using is John Bunyan, The Pilgrim’s Progress, ed. W. R. Owens (Oxford: OUP, 2003). This edition is one of the most accurate since it builds on the Oxford English Texts series (now out of print). Some children have been exposed to various abridged versions but the original is preferable because its theology remains unchanged. For a good simple overview and criticism of some abridged versions, see David Calhoun, Grace Abounding: The Life, Books and Influence of John Bunyan (Fearn, Ross-shire: CFP, 2005), 217-223. He says, “Bunyan’s Pilgrim’s Progress is not beyond many older children. It would be a mistake for them to settle for an abridged form of the story, missing the fullness of the original.” (217) A more extensive overview can be found in Barry Horner, John Bunyan’s Pilgrim’s Progress: Themes and Issues (Auburn, MA: Evangelical Press, 2003), 415-428. In the end, he said that it is not worth using an abridged version.

[2] First baby dies through premature birth while Bunyan was in jail.

[3] Pictures from Pilgrim’s Progress (Pasadena, TX: Pilgrim Publications), 11.

[4] Three full pages are simply illustrations. We are reading 14 pages.

[5] Maureen Bradley, The Pilgrim’s Progress Study Guide (Phillipsburg: P&R Publishing, 1994), 13.

[6] Cited in David B. Calhoun, Grace Abounding: The Life, Books & Influence of John Bunyan (Fearn, Ross-shire: Christian Focus, 2005), 50.

[7] Note from Thomas Scott, John Bunyan, The Pilgrim’s Progress, ed. Thomas Scott (Hartford: Silas Andrus, 1830), 25.

[8] Spurgeon, MTP, 46:211-212. The same can be found in his Pictures from Pilgrim’s Progress (Pasadena, TX: Pilgrim Publications), 23-25; Barry E. Horner, John Bunyan’s Pilgrim’s Progress: Themes and Issues (Auburn, MA: Evangelical Press, 2003), 131-132.