The Works of John Bunyan, vol 3 by John Bunyan (summer books .TXT) 📕

[120] The character now introduced under a most expressive name, is an admirable portrait, drawn by a 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-(ED).

[121] 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).

[122] 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).

[123] 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 Cor. 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).

[124] 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).

[125] 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.”

[126] 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).

[127] 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).

[128] 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).

[129] 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, and teach for hire, and divine for money, and lean upon the Lord (Micah 3:10, 11). This is doing things with a high hand against the Lord our God, and a taking Him, as it were, at the catch! This is, as we say among men, to seek to put a trick upon God, as if He had not sufficiently fortified his proposals of grace by his Holy Word, against all such kind of fools as these”-(Vol. 1, p. 93).

[130] Blessed faithful dealing! O that it were more practised in the world, and in the church! How then would vain talkers be detected in the one, and driven out of the other-(Mason).

[131] Heart searching, soul examining, and close questioning of the conduct of life, will not do with talkative professors. Ring a peal on the doctrines of grace, and many will chime in with you; but speak closely how grace operates upon the heart, and influences the life to follow Christ in self-denying obedience, they cannot bear it; they are offended with you, and will turn away from you, and call you legal-(Mason).

[132] I observe that, as there are trees wholly noble, so there are also their semblance; not right, but ignoble. There is the grape, and the wild grape; the rose, and the canker rose; the apple and the crab. Now, fruit from these wild trees, however it may please children to play with, yet the prudent count it of no value. There are also in the world a generation of professors that bring forth nothing but wild olive berries; saints only before men, devils and vipers at home; saints in word, but sinners in heart and life. Well, saith God, this profession is but a cloak: I will loose the reins of this man, and give him up to his own vile affections. “I will answer him by Myself” (Ezek. 14:7). Thou art too hard for the church: she knows not how to deal with thee.

Well, I will deal with that man Myself-(Bunyan’s Barren Fig-tree).

[133] Where the heart is rotten, it will ward off conviction, turn from a faithful reprover, condemn him, and justify itself.

Faithful dealing will not do for unfaithful souls. Mind not that, but be faithful to the truth-(Mason).

[134] How they rejoiced again to meet Evangelist, and listen to his encouraging and animating exhortations; of which, as they were now near the great town of Vanity Fair, they would stand in special need. Indeed, it was to forewarn them of what they were to meet with there, and to exhort them, amidst all persecutions, to quit themselves like men, that Evangelist now came to them.

His voice, so solemn and deep, yet so inspiring and animating, sounded like the tones of a trumpet on the eve of battle-(Cheever).

[135] The pilgrims are now about to enter upon a new era-to leave their privacy in the wilderness, and commence a more public scene-perhaps alluding to Bunyan’s being publicly set apart to the work of the ministry. It was in the discharge of these public duties that he was visited with such severe persecution. This interview with Evangelist reminds one of the setting apart of Dissenting ministers. It is usual, on these occasions, for the Christians entering on such important duties, to give a short account of what “had happened in the way,” and their reasons for hoping that they were called by God to the work. They receive the advice of their ministering elder, and the pastor prays for their peace and prosperity. Evangelist’s address would make a good outline of an ordination sermon. Bunyan’s account of his being thus set apart in 1656 (with seven other members of the same church) is narrated in Grace Abounding, Nos. 266-270. The second address of Evangelist peculiarly relates to the miseries endured by Nonconformist ministers in the reign of Charles II-(ED).

[136] Shall the world venture their soul’s ruin for a poor corruptible crown; and shall not we venture the loss of a few trifles for an eternal crown? Shall they venture the loss of eternal life for communion with base, drunken, covetous wretches; and shall we not labour as hard, run as fast, nay, a hundred times more diligently, for such glorious and eternal friends as God to love, Christ to redeem, the Holy Spirit to comfort, and saints and angels in Heaven for company? Shall it be said at the last day, that the wicked made more haste to hell than you to Heaven? O let it not be so, but run with all might and main! They that will have Heaven must run for it, because the devil will follow them. There is never a poor soul that is gone to it, but he is after that soul.

And I assure them the devil is nimble; he is light of foot, and can run apace. He hath overtaken many, tripped up their heels, and given them an everlasting fall—(Heavenly Footman).

[137] Bunyan illustrates the care of Christ for his afflicted ones with striking simplicity. “I love to play the child with children.

I have met with a child that had a sore finger, so that it was useless. Then have I said, Shall we cut off this finger, and buy my child a better, a brave golden finger? At this he started, and felt indignation against me. Now, if a child has such tenderness for a useless member, how much more tender is the Son of God to his afflicted members?”. The text here quoted forms the foundation of Bunyan’s admirable Advice to Sufferers, in which he delightfully dwells upon the topics which Evangelist addresses to the Pilgrims, when on the verge of bitter persecution(ED).

[138] Vanity Fair is the City of Destruction in its gala dress, in its most seductive and sensual allurements. It is this world in miniature, with its various temptations. Hitherto we have observed the pilgrims by themselves, in loneliness, in obscurity, in the hidden life and experience of the people of God. The allegory thus far has been that of the soul, amidst its spiritual enemies, toiling towards Heaven; now there comes