The analysis of this book exhibits—How solemn a thing it is to name the name of Christ, as the author and finisher of our faith—God manifest in the flesh, to bear the curse for us, and to work out our everlasting salvation. The hosts of heaven rejoice over the penitent sinner ransomed from the pit of wrath. Is it possible for the soul that has escaped eternal burnings—that has experienced the bitterness and exceeding sinfulness of sin—that has felt the misery of transgression—that has been brought up out of that deep and horrible pit—to backslide and plunge again into misery, with his eyes open to see the smoke of their torments ascending up before him? Is it possible that he should heedlessly enter the vortex, and be again drawn into wretchedness? Yes; it is alas too true. Well may the Lord, by his prophet, use these striking words, 'Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the Lord. For my people have committed two evils; they have forsaken me, the fountain of living waters, and hewed out broken cisterns, that can hold no water.' (Jer. 2:12,13)
The extreme folly of such conduct would render the fact almost incredible, did we not too frequently witness it in others, and feel it in our own hearts. This volume places these facts plainly before us, and affectionately exhorts us to be watchful, and diligently to inquire into the causes of such evil, and the remedies which ought to be applied. It shews us the great varieties that are found in the tempers and qualities of God's children, in words calculated to make an indelible impression.
'But in this great house of God there will not only be golden and silver Christians, but wooden and earthly ones. And if any man purge himself from these [earthly ones], from their companies and vices, he shall be a vessel to honour, sanctified, and meet for the masters use, and prepared for every good work.' p. 518 Bunyan earnestly cautions his readers to constant watchfulness, 'for sin is one of the most quick and brisk things that are.' p. 515. And jealousy over ourselves, lest our hearts should deceive us. 'The young man in the gospel that cried to Christ to shew him the way to life, had some love to his salvation; but it was not a love that was strong as death, cruel as the grave, and hotter than coals of juniper.' (Song 8:6) It cost nothing—no self denial, no sacrifice. 'Such will love as long as mouth and tongue can wag' will pray and hear sermons, but will not cut off a darling lust; such deceive their own souls. Some are allured but not changed: 'There is some kind of musicalness in the word; when well handled and fingered by a skilful preacher,' it has a momentary influence; 'they hear thy words, but do them not.' (Eze. 33:30) Above all things, beware of hypocrisy, for when it once enters, it spreads over the soul, as the leprosy does over the body. p. 521. 'He is the same man, though he has got a new mouth. p. 532. 'Many that shew like saints abroad, yet act the part of devils when they are at home. Wicked professors are practical atheists. 'The dirty life of a professor lays stumbling blocks in the way of the blind.' p. 545. 'A professor that hath not forsaken his iniquity, is like one that comes out of the pest-house, among the whole, with his plaguey sores running upon him. This is the man that hath the breath of a dragon; he poisons the air round about him. This is the man that slays his children, his kinsmen, his friend, and himself. They are the devil's most stinking tail, with which he casts many a professor into carnal delights, with their filthy conversations.' p. 530. 'Oh! the millstone that God will shortly hang about your necks, when the time is come that you must be drowned in the sea and deluge of God's wrath.' p. 530. Rather than thus rush upon Jehovah's fiercest anger, 'Tell the world, if you will not depart from iniquity, that Christ and you are parted, and that you have left him to be embraced by them to whom iniquity is an abomination.' p. 530. Thus faithfully and affectionately did Bunyan deal with his hearers and readers. And he takes an occasion, now in his maturer years, to confirm the sentiments which he had formerly published in his 'Differences in Judgment about Water Baptism no Bar to Communion.' 'It is strange to see at this day how, notwithstanding, all the threatenings of God, men are wedded to their own opinions, beyond what the law of grace and love will admit. Here is a Presbyterian, here an Independent, here a Baptist, so joined each man to his own opinion, that they cannot have that communion one with another, as by the testament of the Lord Jesus they are commanded and enjoined.' 'To help thee in this, keep thine eye much upon thine own base self, be clothed with humility, and prefer thy brother before thyself; and know that Christianity lieth not in small matters, neither before God nor understanding men.' I have often said in my heart, what is the reason that some of the brethren should be so shy of holding communion with those, every whit as good, if not better than themselves? Is it because they think themselves unworthy of their holy fellowship? No, verily; it is because they exalt themselves.' p.538. He goes on to declare that the difficulties which sin and Satan place in the way of the Christian pilgrim ought never to be concealed. Salvation is to be worked out with fear and trembling. It is only by divine aid, by dependence upon our heavenly Father, that it can be accomplished. 'To depart from iniquity to the utmost degree of requirement, is a copy too fair for mortal flesh exactly to imitate, while we are in this world. But with good paper, good ink, and a good pen, a skilful and willing man may go far.' p. 546, 547. Mr. Ryland's note on the Christian's trials is, 'when the love of sin is subdued in the conscience, then peace will flow in like a river, God will be glorified, Christ exalted; and the happy soul, under the teachings and influence of the all-wise, omnipotent Spirit, will experience sweet peace and joy in believing.' Millions of pilgrims have entered the celestial city, having fought their way to glory; and then, while singing the conqueror's song, all their troubles by the way must have appeared as sufferings but for a moment, which worked out for them an eternal and exceeding weight of glory, And then how blessed the song to him that hath loved us, and washed us from our sins in his own blood, and made us kings and priests unto our God. To him be glory and dominion for ever and ever. Amen.—Geo. Offor.
AN INTRODUCTION TO THE FOLLOWING DISCOURSE
When I write of justification before God from the dreadful curse of the law; then I must speak of nothing but grace, Christ, the promise, and faith. But when I speak of our justification before men then I must join to these good works. For grace, Christ, and faith, are things invisible, and so not to be seen by another, otherwise than through a life that becomes so blessed a gospel as has declared unto us the remission of our sins for the sake of Jesus Christ. He then that would have forgiveness of sins, and so be delivered from the curse of God, must believe in the righteousness and blood of Christ: but he that would shew to his neighbours that he hath truly received this mercy of God, must do it by good works; for all things else to them is but talk: as for example, a tree is known to be what it is, to wit, whether of this or that kind, by its fruit. A tree it is, without fruit, but as long as it so abideth, there is ministered occasion to doubt what manner of tree it is.
A professor is a professor, though he hath no good works; but that, as such, he is truly godly, he is foolish that so concludeth. (Matt. 7:17,18; James 2:18) Not that works makes a man good; for the fruit maketh not a good tree, it is the principle, to wit, Faith, that makes a man good, and his works that shew him to be so. (Matt. 7:16; Luke 6:44)
What then? why all professors that have not good works flowing from their faith are naught; are bramble bushes; are 'nigh unto cursing, whose end is to be burned.' (Heb. 6:8) For professors by their fruitlessness declare that they are not of the planting of God, nor the wheat, 'but tares and children of the wicked one.' (Matt. 13:37, 38)
Not that faith needeth good works as an help to justification before God. For in this matter faith will be ignorant of all good works, except those done by the person of Christ. Here, then, the good man 'worketh not, but believeth.' (Rom. 4:5). For he is not now to carry to God, but to receive at his hand the matter of his justification by faith; nor is the matter of his justification before God ought else but the good deeds of another man, to wit, Christ Jesus.
But is there, therefore, no need at all of good works, because a man is justified before God without them? or can that be called a justifying faith, that has not for its fruit good works? (Job 22:3; James 2:20, 26) Verily good works are necessary, though God need them not; nor is that faith, as to justification with God, worth a rush, that abideth alone, or without them.
There is, therefore, a twofold faith of Christ in the world, and as to the notion of justifying righteousness, they both concur and agree, but as to the manner of application, there they vastly differ. The one, to wit, the non-saving faith, standeth in speculation and naked knowledge of Christ, and so abideth idle: but the other truly seeth and receives him, and so becometh fruitful. (John 1:12; Heb. 11:13; Rom. 10:16) And hence the true justifying faith is said to receive, to embrace, to obey the Son of God, as tendered in the gospel: by which expression is shewed both the nature of justifying faith, in its actings in point of justification, and also the cause of its being full of good works in the world. A gift is not made mine by my seeing of it, or because I know the nature of the thing so given; but then it is mine if I receive and embrace it, yea, and as to the point in hand, if I yield myself up to stand and fall by it. Now, he that shall not only see, but receive, not only know, but embrace the Son of God, to be justified by him, cannot but bring forth good works, because Christ who is now received and embraced by faith, leavens and seasons the spirit of this sinner, through his faith, to the making of him capable so to be [justified].(Acts 15:9; Gen. 18:19; Heb. 11:11) Faith made Sarah receive strength to conceive seed, and we are sanctified through faith, which is in Christ. For faith hath joined Christ and the soul together, and being so joined, the soul is one spirit with him; not essentially, but in agreement and oneness of design. Besides, when Christ is truly received and embraced to the justifying of the sinner, in that man's heart he dwells by his word and Spirit, through the same faith also. Now Christ by his Spirit and word must needs season the soul he thus dwells in: so then the soul being seasoned, it seasoneth the body; and body and soul, the life and conversation.