The Works of John Bunyan, vol 3, John Bunyan [ebook reader color screen TXT] 📗

faith should not fail, or be totally lost; therefore, though Peter lost his comforts for a season, yet not his faith totally, not his soul eternally; for, says Jesus, of all his dear flock, yea, of those of little faith too, None shall pluck them out of My hand. There is one blessed security, not in ourselves, but in our Lord-(Mason).

[249] Hope, love, humility, meekness, patience, longsuffering, compassion, and mercy, are gracious dispositions wrought in the heart by the Holy Ghost. These are the believer’s jewels; and it is his duty to keep them clean, that their beauty and lustre may be apparent-(Andronicus).

[250] Little-faith cannot come all the way without crying. So long as its holy boldness lasts, so long it can come with peace, but it will go the rest of the way with crying-(Bunyan’s Come and Welcome, vol. 1, p. 288).

[251] Bunyan shows the difference between “his spending-money,” or that treasure which the Christian carries in his earthen vessel, and his jewels, in Grace Abounding (No. 232)-“It was glorious to me to see His [Christ’s] exaltation. Now I could look from myself to Him, and should reckon that all those graces of God that now were green in me, were yet but like those cracked groats and fourpence-halfpennies, (Irish sixpences, which, in the dearth of silver coin in England, were made current at fourpence-halfpenny-ED), that rich men carry in their purses, when their GOLD is in their trunks at home. Oh! I saw that my gold was in my trunk at home, in Christ my Lord and Saviour. Now, Christ was all; all my wisdom, all my righteousness, all my sanctification, and all my redemption.”

[252] Hopeful was not the first pilgrim who has been “almost made angry” while holding a friendly debate upon that highly-important subject, the doctrine of the saints’ final perseverance. Pilgrims ought to debate upon those subjects without being angry-(ED).

[253] Hopeful here expresses himself as if he had read Bunyan on Christ’s Love-“But to fear man is to forget God. He taketh part with them that fear HIM; so that we may boldly say, “The Lord is my helper, and I will not fear what man shall do unto me” (Heb.

13:6). Would it not be amazing to see a man encompassed with chariots, and horses, and weapons of defence, yet afraid of being sparrow-blasted, or overrun by a grasshopper?”-(Vol. 2, p. 13).

[254] Who can stand in the evil day of temptation, when beset with Faint-heart, Mistrust, and Guilt, backed by the power of their master, Satan? No one, unless armed with the whole armour of God; and even then, the power of such infernal foes makes it a hard fight to the Christian. But this is our glory, the Lord shall fight for us, and we shall hold our peace. We shall be silent as to ascribing any glory to ourselves, knowing our very enemies are part of ourselves, and that we are more than conquerors over all these (only) through HIM who loved us (Rom. 8:37)-(Mason).

[255] “One Great-grace”; a believer, or minister, who having honourably stood his ground, endeavours to restore the fallen. The remembrance of such, helps to drive away despondency, and inspires the trembling penitent with hope of mercy-(Scott).

[256] “I trow”; I imagine or believe: nearly obsolete-(ED).

[257] Now here you see what is meant by Great-grace, who is so often mentioned in this book, and by whom so many valiant things were done. We read, “With great power the apostles gave witness of the resurrection of Jesus.” Why was it? Because “great grace was upon them all” (Acts 4:33). So you see all is of grace, from first to last, in salvation. If we do great things for Christ, yet, not unto us, but unto the great grace of our Lord, be all the glory-(Mason).

[258] If we saw our own weakness, we should never court dangers, nor run in the way of temptation; yet, if our temptations be ever so sharp and strong, and our dangers ever so great, if the Lord is our strength, we need not fear-(J. B.).

[259] From this sweet and edifying conversation, learn not to think more highly of yourself than you ought to think; but to think soberly, according to the measure of faith which God hath dealt to you (Rom. 12:3). Now, it is of the very essence of faith to lead us out of all self-confidence and vain vaunting. For we know not how soon Faint-heart, Mistrust, and Guilt may spring up in us, and rob us of our comforts, and spoil our joys-(Mason).

[260] Instead of saying, “Though all men deny thee, yet will not I,” it behooves us to use all means of grace diligently, and to be instant in prayer, that the Lord Himself may protect us by His power, and animate us by His presence, and then only shall we be enabled to overcome both the fear of man and the temptations of the devil-(Scott).

[261] But how contrary to this is the walk and conduct of some who profess to be pilgrims, and yet can willfully and deliberately go upon the devil’s ground, and indulge themselves in carnal pleasures and sinful diversions! Such evidently declare in plain language, that they desire not the presence of God, but that He should depart from them; but a day will come which will bring on terrible reflections of mind for such things-(Mason).

[262] Mr. Ivimey’s opinion is, that this “way which put itself into their way,” and the flatterer, relates to Antinomianism. Of this I can form no accurate judgment, never having met with an Antinomian, or one who professed to be against the law of God. I have met with those who consider that believers are bound to prefer the law of God as revealed by Jesus Christ, in Matthew 22:37-40, to be their rule of life, instead of limiting themselves to the law of God as given by Moses, in Exodus 20; but it has been for this reason, that the law proclaimed by Christ unites in it the law given by Moses, and ALL the law and the prophets. This law, as given by Christ, is in a few words of beautiful simplicity, which can neither be misunderstood nor be forgotten. Mason says, “It is plain the author means the way of self-righteousness,” into which the flatterer enticed the pilgrims, out of the Scripture highway to Heaven, in the righteousness of Christ. When ministers differ, private Christians must think for themselves. My judgment goes with Mr. Mason-(ED). This way, which seemed as straight as the right way, and in entering on which there was no stile to be passed, must denote some very plausible and gradual deviation from the simplicity of the Gospel, in doctrine or practice. If, in such a case, instead of a personal prayerful searching the Scripture, we rely upon the opinion of our friends, and listen to the flatterer, we shall certainly be misled-(Scott).

[263] Luther was wont to caution against the white devil as much as the black one; for Satan transforms himself into an angel of light, and his ministers as ministers of righteousness (2 Cor.

11:14, 15). And how do they deceive souls? By flattery. Leading poor sinners into a fine notion of some righteous character they have in themselves, what great advances they have made, and what high attainments they have arrived to, even to be perfect in themselves, to be free from sin, and full of nothing but love.

These are black men clothed in white-(Mason).

[264] By this shining one understand the loving Lord the Holy Ghost, the leader and guide of Christ’s people. When they err and stray from Jesus the way, and are drawn from Him as the truth, the Spirit comes with His rod of convic-tion and chastisement, to whip souls for their self-righteous pride and folly, back to Christ, to trust wholly in Him, to rely only on Him, and to walk in sweet fellowship with Him. So he acted by the Galatian church, which was flattered into a notion of self-righteousness, and self-justification.

So David, when he found himself nearly lost, cries out, “He restoreth my soul: He leadeth me in the paths of righteousness for His name’s sake” (Psa. 23:3)-(Mason). The devil, in his attempts after our destruction, maketh use of the most suitable means. The serpent, Adam knew, was subtle, therefore Satan useth him, thereby to catch this goodly creature, man. Hereby the devil least appeared [this fine-spoken man], and least appearing, the temptation soonest took the tinder-(Bunyan on Genesis, vol. 2, p. 428).

[265] The backsliding of a Christian comes through the overmuch persuading of Satan and lust; that the man was mistaken, and that there was no such horror in the things from which he fled; nor so much good in the things to which he hosted. Turn again, fool, says the devil. I wonder what frenzy it was that drove thee to thy heels, and that made thee leave so much good behind thee as other men find in the lusts of the flesh and the good of the world.

As for the law, and death, and the day of judgment, they are but mere scarecrows, set up by politic heads, to keep the ignorant in subjection. Well, he goes back, fool as he is, conscience sleeps, and flesh is sweet; but, behold, he again sees his own nakedness-he sees the law whetting his axe-the world is a bubble. He also smells the brimstone which begins to burn within him. Oh! saith he, I am deluded! “Have mercy upon me, O God!”-(Christ a Complete Saviour, vol. 1, p. 223).

[266] A wicked man, though he may hector it at times with his proud heart, as though he feared neither God nor hell; yet again, at times, his soul is even drowned with terrors. If one knew the wicked, when they are under warm convic-tions, then the bed shakes on which they be; then the proud tongue doth falter in their mouth, and their knees knock one against another. Then their conscience stares, and roars, and tears, and arraigns them. O! none can imagine what fearful plights a wicked man is in at times!-(Bunyan’s Desires of the Righteous, vol. 1, p. 746).

[267] On the Delectable Mountains, the pilgrims had a sight of the Celestial City. No matter if it were but a glimpse; still they saw it, they really saw it, and the remembrance of that sight never left them. There it was in glory! Their hands trembled, their eyes were dim with tears, but still that vision was not to be mistaken.

There, through the rifted clouds, for a moment, the gates of pearl were shining, the jasper walls, the endless domes, the jeweled battlements! The splendour of the city seemed to pour, like a river of light, down upon the spot where they were standing—(Cheever).

[268] See how we are surrounded with different enemies! No sooner have they escaped the self-righteous flatterer, but they meet with the openly profane and licentious mocker-aye, and he set out, and went far too; yea, further than they. But, behold, he has turned his back upon all; and though he had been 20 years a seeker, yet now he proves, that he has neither faith nor hope, but ridicules all as delusion. Awful to think of! O what a special mercy to be kept believing and persevering, and not regarding the ridicule of apostates!-(Mason).

[269] “To round”; to be open, sincere, candid. “Maister Bland answered flatly and roundly”-(Fox’s Book of Martyrs).

[270] Upon the declaration for liberty of conscience, the church for a season was free from persecution. It was like enchanted ground; and some, who had been watchful in the storm, became careless and sleepy in this short deceitful calm-(ED).

[271] Ah, these short naps for pilgrims! The sleep of death, in the enchanted air of this world,