The Pilgrim’s Progress by John Bunyan (english love story books .txt) 📕

masterly hand, from some striking original, but exactly resembling numbers in every age and place, where the truths of the Gospel are generally known. Such men are more conspicuous than humble believers, but their profession will not endure a strict investigation. —⁠Scott Reader, be careful not to judge harshly, or despise a real believer, who is blessed with fluency of utterance on Divine subjects. —⁠Editor ↩

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

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

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

Matthew 23:3. ↩

1 Corinthians 4:20. ↩

Romans 2:24, 25. ↩

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

James 1:27; see ver. 22⁠–⁠26. ↩

Matthew 13:25. ↩

Leviticus 11; Deuteronomy 14. ↩

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

1 Corinthians 13:1⁠–⁠3; 14:7. ↩

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

Genesis 39:15. ↩

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

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

1 Corinthians 13. ↩

Psalms 119:34. ↩

In the Jerusalem Sinner Saved, Bunyan explains his meaning of “lying at the catch” in these solemn words, referring to those who abide in sin, and yet expect to be saved by grace: “Of this sort are they that build up Zion with blood, and Jerusalem with iniquity; that judge for reward,