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

unto us in all things except sin. The view and consideration of this is sweet to faith, and endears our Saviour to our hearts—(Mason).

[268] What cannot Great-heart do? what feats not perform? what victories not gain? Who can stand before Great-heart? Diffidence shall fall, and Giant Despair be slain by the power of Great-heart, with ‘the sword of the Spirit, which is the Word of God’ (Eph. 6:17); even Despondency, though almost starved, shall be delivered, and his daughter Much-afraid shall be rescued. O for more of Great-heart’s company!—(Mason). The struggle with Despair may be dangerous, and painful, and long-continued, but it shall he finally successful.

‘I am persuaded,’ saith the Apostle, ‘that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.’ Paul demolished the castle, and slew the giant; but,

‘Sin can rebuild the castle, make’t remain, And make Despair the Giant live again.’—ED.

[269] How well does Mr. Bunyan describe the experience of the Much-afraids, Ready-to-halts, and the Feeble-minds, in the Come and Welcome. ‘Poor coming soul, thou art like the man that would ride full gallop, whose horse will hardly trot! Now, the desire of his mind is not to be judged of by the slow pace of the dull jade he rides on, but by the hitching, and kicking, and spurring, as he sits on his back. Thy flesh is like this dull jade; it will not gallop after Christ, it will be backward, though thy soul and Heaven lie at stake. But be of good comfort, Christ judgeth according to the sincerity of the heart.’—(Vol. 1, p. 252).

[270] This is the work and aim of every faithful minister of Christ, to destroy Giant Despair, and demolish Doubting Castle, in the hearts of God’s children. A more awful character is not in the world, than the man who assumes the ministerial name and character, without understanding the nature of that ministry of reconciliation which is committed to everyone who is really called and sent of God—(J.B.).

[271]‘The wain,’ seven bright stars in the constellation of Ursa Major, called by country people, the plough, or the wain, or Charles I’s chariot—(ED).

[272]Those ministers who exercise the greatest affection towards weak and upright Christians, are most according to the description of pastors, after God’s own heart, given in the Scriptures of truth—(Ivimey).

[273] Bunyan was peculiarly tender with the weak; they are to be received, but not to doubtful disputations. Thus, with regard to the great cause of separation among Christians, he says, ‘If water-baptism’ (whether by sprinkling of infants, or immersing of adults) ‘trouble their peace, wound the consciences of the godly, and dismember their fellowships, it is although an ordinance, for the present to be prudently shunned, for the edification of the church.’ ‘Love is more discovered when we receive, for the sake of Christ, than when we refuse his children for want of water.’—(Bunyan on Baptism, vol. 2, p. 608). When will such peaceful sentiments spread over the church?—(ED).

[274] There are things taught by the Gospel, here called ‘rarities,’

which, though high and mysterious, will yet, when clearly stated, prove the means of exciting Christians to live by faith, and to cultivate whatsoever things are lovely and of good report—(Ivimey).

[275] Strong faith, in the words of Christ, will ‘believe down’

mountains of afflictions, or tumble them out of the Christian’s way.

Though it will not perform miracles, it will remove difficulties resembling mountains—(Ivimey).

[276] The history of Joseph, with that of Mr. Bunyan, and of thousands besides, proves, that charges against a godly, innocent man, arising from the prejudice, ill-will, and malice of his enemies, shall eventually turn out to his honour, and to their confusion.

‘Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against yon FALSELY, for My sake’

(Matt. 5:11)—(ED).

[277] This represents the folly of those who go about to reform the manners, without aiming at the conversion of the heart. Nature, in its highest state of cultivation and improvement, is nature still.

That which is born of the flesh is flesh, and that which is born of the Spirit is spirit—(J.B.).

[278] O, damned souls will have thoughts that will clash with glory, clash with justice, clash with law, clash with itself, clash with hell, and with the everlastingness of misery; but the point, the edge, and the poison of all these thoughts will still be galling, and dropping their stings into the sore, grieved, wounded, fretted place, which is the conscience, though not the conscience only; for I may say of the souls in hell, that they, all over, are but one wound, one sore—(Bunyan’s Greatness of the Soul, vol. 1, p.

119). Well might Mercy say, ‘Blessed are they that are delivered from this place!’—(ED).

[279] O what a blessed thing it is to long for the Word of God so as not to be satisfied without it, and to prize it above and beyond all other things! Love to the Word excites the soul to say with David, ‘I have longed for Thy salvation, O Lord’ (Psa. 119:174).

This is a special mark of a gracious soul—(Mason). Every true believer longs to be more completely acquainted with the Scriptures from day to day, and to look into them continually—(Scott). Abraham Cheer, who perished in prison for nonconformity in Bunyan’s time, published a little volume of Poems, in which he compares the Bible to a looking-glass, in these very appropriate lines—‘If morn by morn you in this glass will dress you, I have some hopes that God by it may bless you.’—(P. 37)—(ED).

[280] This doubtless is meant to intimate, that in times of great anxiety, and in prospect of seasons of difficulty, Christians desire above all things the special supports and consolations of the Word of God—(Ivimey).

[281] By this jewelry is probably intimated, that they gave them written testimonials of possessing the ornament of a meek and quiet spirit, that they might he recognized as Christian women by other churches—(Ivimey).

[282] From the names given to these opposers, they appear to represent certain wild enthusiasts who intrude themselves in the way of professors, to perplex their minds, and persuade them that, unless they adopt their reveries or superstitions, they cannot be saved. An ungovernable imagination, a mind incapable of sober reflection, and a dogmatizing spirit, characterize these enemies of the truth; they assault religious persons with specious reasonings, caviling objections, confident assertions, bitter reproaches, proud boastings, sarcastic censures, and rash judgments. They endeavour to draw them to their party, or drive them from attending to religion at all. But the Word of God, used with fervent, persevering prayer, will silence such dangerous assailants, and confirm others also—(Scott).

[283] Truth will make a man valiant; and valour for truth will make a pilgrim fight with wild-headed, inconsiderate, and pragmatic opposers. The blood he loses in such a battle is his honour, the scars he gets are his glory—(Mason). He does not attempt to hide himself, or run from his and his Lord’s enemies. O that pilgrims, especially those that are young were better trained to this battle!

In Bunyan’s time, there were comparatively few of these cavilers; now their name is Legion—(ED).

[284] In this battle, this striving for the truth, three considerations strike the mind—(1). Reliance upon Divine aid, without which we can do nothing. (2). A right Jerusalem weapon, forged in the fire of love, well tempered with Bible truths. Such a sword will make even the angel of the bottomless pit flee, its edge will never blunt, and it will cut through everything opposed to it. (3).

Decision of character, perseverance to the utmost; no trimming or meanly compounding for truth, but a determination, in the Lord’s strength, to come off more than conquerors. It is blessed fighting when hand and heart are engaged, and the sword grows united to both—(ED).

[285] The church of Christ has produced heroes of the first class in point of courage, which they have displayed in circumstances of great danger. Luther and Knox, and Latimer and Bunyan, were men of this stamp, each of whom might, with great propriety, have been named Valiant-for-the-truth—(Ivimey).

[286] The reason why so many professors set out, and go on for a season, but fall away at last, is, because they do not enter into the pilgrim’s path by Christ, who is the gate. They do not see themselves quite lost, ruined, hopeless, and wretched; their hearts are not broken for sin; therefore they do not begin by receiving Christ as the only Saviour of such miserable sinners. But they set out in nature’s strength; and not receiving nor living upon Christ, they fall away. This is the reason of this inquiry, Did you come in at the gate? A question we ought to put to ourselves, and be satisfied about—(Mason).

[287] Among many puzzling questions which agitate the Christian’s mind, this is very generally a subject of inquiry. At the mount of transfiguration, the Apostles knew the glorified spirits of Moses and Elias. The rich man and Lazarus and Abraham knew each other.

The most solemn inquiry is, to reconcile with the bliss of Heaven the discovery that some dear relative has been shut out. Shall we forget them? or will all our exquisite happiness centre in the glory of God? Bunyan has no doubt upon personal identity in Heaven—

‘Our friends that lived godly here

Shall there be found again;

The wife, the child, and father dear,

With others of our train.

Those God did use us to convert

We there with joy shall meet.

And jointly shall, with all our heart,

In life each other greet.’

—(One Thing Needful, ver. 69, 71)—(ED).

[288] A sound Christian is not afraid to be examined, and sifted to the bottom, for he can give reason of the hope that is in him.

He knows why and wherefore he commenced his pilgrimage—(Mason).

[289] This is a reproach cast upon religion in every age. Pharaoh said to Moses and the Israelites, ‘Ye are idle, ye are idle.’

Men by nature imagine, that time spent in reading the Bible and in prayer is wasted. It behooves all believers to avoid every appearance of evil; and, by exemplary diligence, frugality, and good management, to put to silence the ignorance of foolish men—(Scott).

[290] Worldly people, in opposing the Gospel, descant upon the hypocrisy of religious persons; they pick up every vague report that they hear to their disadvantage, and narrowly watch for the halting of such as they are acquainted with; and then they form general conclusions from a few distorted and uncertain stories.

Thus they endeavour to prove that there is no reality in religion.

This is a frivolous sophistry, often employed after all other arguments have been silenced—(Scott).

[291] If Judas the traitor, or Francis Spira the backslider, were alive, to whisper these men in the ear a little, and to tell them what it hath cost their souls for turning back, it would surely stick by them as long as they have a day to live in the world.

Agrippa gave a fair step on a sudden; he stepped almost into the bosom of Christ in less than half an hour. ‘Almost thou persuadest me to be a Christian.’ It was but almost, and so he had as good been not at all. He stepped fair, but stepped short. He was hot whilst he ran, but he was quickly out of breath. O this but ALMOST!

I tell you, it lost his soul. What a doom they will have, who were almost at Heaven’s gate, but ran back again!—(Bunyan’s Heavenly Footman).

[292] How natural is it for carnal men to give an evil report