The Works of John Bunyan, vol 1, John Bunyan [reading like a writer TXT] 📗

have claimed merit from associating with dirt and filth, and vermin, beggars, and vagabonds, upon dunghills, to show their contempt of the world! All this was to gain the applause of the world. God’s saints will associate with the salt of the earth, with God’s fearers, who whether rich or poor, are equally despised by the world.—Ed.

[21] Reader, do not mistake this to mean a piece of wood shaped as a cross. It means cherish, love, be conformed to the conduct or image of Christ, follow him in reproaches and revilings, and count it your honour to suffer for his sake. ‘Kiss it,’ has the same meaning as the words of the Psalmist, ‘Kiss the Son, lest he be angry, and ye perish.’ It is the soul mentally kissing the Saviour, and not a bit of wood, which would then be an idol, inflicting the deep guilt of idolatry.—Ed.

[22] Upon the opening of the sixth seal in the book of Revelation, there was ‘a great earthquake, and the sun became black as sackcloth of hair, and the moon as blood.’ A preternatural and awful darkness broods over nature, preparatory to its final dissolution. Thus Satan darkens the things above to the natural man, so that he cannot discern spiritual things, while those of time and sense are magnified and multiplied in his estimation.—Ed.

[23] This refers to the phylacteries worn by every Jew while in his daily prayers. These are long strips of leather, having small boxes containing the law minutely written in Hebrew, worn upon the forehead and wrist, and bound round the fingers. A custom founded on Exodus 13:9, 16; Proverbs 7:3. That the Divine law should direct the head and fingers, as representing the mind and conduct, so would Bunyan have all Christians carry, at all times, in the mind and conduct, the riches and righteousness of Christ.—Ed.

[24] There are no idlers in God’s Israel, every one has his appointed work to fulfil against his appointed day. Christian, watch against idleness.

‘For Satan has some mischief still

For idle hands to do.’—Ed.

[25] Godliness, saith Paul, has the ‘promise of the life that now is, and of that which is to come.’ This should be more dwelt upon by our ministers, as Bunyan sets the example. The mind of a Christian has the richest enjoyments, however his body may be persecuted, for over that only the enemy has power. A prison may be the gate of heaven. With God as our Father, a wall of fire round about, and the glory in our midst, ‘what can we want beside?’—Ed.

[26] To tender; to care for, to guard. ‘He had provoked others to tender and seek the glory of God.’—Udal. Not frequently used in this sense.—Ed.

[27] How tenderly does the Psalmist exhibit the love of God to his chosen under this figure, ‘Thou wilt make all his bed in his sickness.’ He will never leave nor forsake them; and, when heart and flesh shall fail, he will guide them and receive them to his glory. ‘Wonders of grace to God belong.’ Christian women! with such an example, can you hesitate to go and make the bed of a poor sick and afflicted neighbour?—Ed.

[28]

‘Jesus can make a dying bed

Feel soft as downy pillows are,

While on his breast I lean my head,

And breath my life out sweetly there.’—Dr. Watts.

***

THE DESIRE OF THE RIGHTEOUS GRANTED;

OR,

A DISCOURSE OF THE RIGHTEOUS MAN’S DESIRES.

ADVERTISEMENT BY THE EDITOR

As the tree is known by its fruit, so is the state of a man’s heart known by his desires. The desires of the righteous are the touchstone or standard of Christian sincerity—the evidence of the new birth—the spiritual barometer of faith and grace—and the springs of obedience. Christ and him crucified is the ground of all our hopes—the foundation upon which all our desires after God and holiness are built—and the root by which they are nourished.

It is from this principle of Divine life which flows from Christ to his members, that these desires and struggles after holiness of thought and conduct arise, and are kept alive. They prove a fountain of consolation to the harassed and tried believer; for if we are in the sense of this scripture ‘righteous,’ we shall have those desires to enjoy the presence of God on earth, and with him felicity in heaven, which the voice of the Omnipotent declareth SHALL be granted. O! the blessedness of those in whose hearts are planted ‘the desires of the righteous.’

This brings us to the most important of all the subjects of self-examination—am I one of the ‘righteous’? or, in other words, ‘am I born again?’ Upon this solemn heart-trying inquiry hangs all our hopes of escape from misery and ascension to glory—a kingdom, a crown, a bright, a happy, an eternal inheritance, on the one hand, or the gloomy abodes of wretchedness on the other hand, are for ever to be decided. What are our desires? To guide our anxious inquiries into this all-important subject, our author unlocks the heavenly treasures, and in every point furnishes us with book, and chapter, and verse, that we may carefully and prayerfully weigh all that he displays in the unerring scales of the sanctuary. A desire after the presence of God—of conformity to his image and example—for a greater hatred of sin—yea, as Bunyan expresses it, a desire to desire more of those blessed fruits of the Spirit, inspires the inquirer with the cheering hope that he has passed from death unto life—that he has been born again, and has been made righteous.

And if, as we progress in the Divine life, our experience of the delights of communion with God enables us to say with David, ‘My soul panteth,’ or crieth, or, as the margin of our Bibles have, brayeth, ‘yea, thirsteth after God,’ however we may be assaulted by the enemies within and without, we may say with confidence, ‘Why art thou disquieted, O my soul? hope thou in God, for I SHALL yet praise him.’

Deeply are the churches of Christ indebted to the Holy Spirit for having assisted his honoured servant to write this treatise; and we are under great obligation to his friend, Charles Doe, for having handed it down to us, as he found it prepared for the press, with other excellent treatises, among the author’s papers after his decease. It abounds with those striking ideas peculiar to the works of the author of the Pilgrim’s Progress; most faithful home thrusts at conscience, which those who really desire to know themselves will greatly prize. It has been very properly observed that the words used by the author, as descriptive of the text, may, with great propriety, be applied to this treatise—‘It is a sharp and smart description’ of the desires of a righteous man.

The desires of the righteous are very graphically impersonated and described. They reach beyond time and peep into eternity. ‘The righteous have desires that reach further than this world, desires that have so long a neck as to look into the world to come.’ ‘So forcible and mighty are they in operation’; ‘is there not life and mettle in them? They loose the bands of nature—harden the soul against sorrow—they are the fruits of an eagle-eyed confidence.’

They enable the soul ‘to see through the jaws of death—to see Christ preparing mansion-houses for his poor ones that are now kicked to and fro, like footballs in the world!’ ‘A desire will take a man upon its back and carry him away to God, if ten thousand men oppose it.’ ‘It will carry him away after God to do his will, let the work be never so hard.’ The new man is subject to transient sickness, during which desire fails in its power when the inner man has caught a cold.

Bunyan’s views of church fellowship are always lovely; they are delightfully expressed. He also introduces us to the unsearchable riches of Christ. ‘The righteous desire a handful, God gives them a seaful; they desire a country, God prepares for them a city.’

Wonders of grace to God belong.

Bunyan’s pictures of the natural man are equally faithful and striking—when guilt and conviction take hold on him—when pestilence threatens to break up his house-keeping—and death takes him by the throat and hauls him down stairs to the grave; then he, who never prayed, crieth, Pray for me, and the poor soul is as loath to go out of the body for fear the devil should catch it, as the poor bird is to go out of the bush while she sees the hawk waiting to receive her. But I must not detain the reader longer from entering on this solemn and impressive treatise, but commend it to the Divine blessing.

GEO. OFFOR.

THE DESIRE OF THE RIGHTEOUS GRANTED.

‘The desite of the righteous is only good.’—Proverbs 11:23

‘The fear of the wicked, it shall come upon him; but the desite of the righteous shall be granted.’—Proverbs 10:24

This book of the Proverbs is so called because it is such as containeth hard, dark, and pithy sentences of wisdom, by which is taught unto young men knowledge and discretion (1-6). Wherefore this book is not such as discloseth truths by words antecedent or subsequent to the text, so as other scriptures generally do, but has its texts or sentences more independent; for usually each verse standeth upon its own bottom, and presenteth by itself some singular thing to the consideration of the reader; so that I shall not need to bid my reader go back to what went before, nor yet to that which follows, for the better opening of the text; and shall therefore come immediately to the words, and search into them for what hidden treasures are contained therein.

[First.] The words then, in the first place, present us with the general condition of the whole world; for all men are ranked under one of these conditions, the wicked or the righteous; for he that is not wicked is righteous, and he that is not righteous is wicked.

So again, ‘Lay not wait, O wicked man, against the dwelling of the righteous, spoil not his resting-place.’ I might give you out of this book many such instances, for it flows with such; but the truth hereof is plain enough.

The world is also divided by other general terms, as by these—believers, unbelievers; saints, sinners; good, bad; children of God, and children of the wicked one, &c. These, I say, are general terms, and comprehend not this or that sect, or order of each, but the whole. The believer, saint, good, and child of God, are one—to wit, the righteous; the unbeliever, the sinner, the bad, and the child of the devil, is one—to wit, the wicked; as also the text expresses it. So that I say, the text, or these two terms in it, comprehend all men; the one all that shall be saved, the other all that shall be damned for ever in hellfire (Psa 9:17, 11:6). The wicked; who is he but the man that loves not God, nor to do his will? The righteous; who is he but the man that loveth God, and his holy will, to do it?

Of the wicked there are several sorts, some more ignorant, some more knowing; the more ignorant of them are such as go to be executed, as the ox goes to the slaughter, or as a fool to the correction of the stocks; that is, as creatures whose ignorance makes them as unconcerned, while they are going down the stairs to hell. But, alas! their ignorance will be no plea for them before the bar of God; for it is written, ‘It is a people of no understanding; therefore he that made them will not have mercy on them, and