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

[19] This is the first cry of an awakened sinner—mercy for the lost and miserable; and no sooner are the sinner’s eyes opened to see his ruined, desperate state, and to cry for mercy, but the god of this world, who hitherto had blinded the eyes, and kept the heart securely by presumption, now opposes the sinner’s progress to a Throne of Grace, to a God of mercy, and to the Saviour of the lost. Satan does not easily part with his prey. But Jesus, the strong man, armed with almighty power and everlasting love, will conquer and cast him out. That is the sinner’s mercy, or none could ever be saved—(Mason).

[20] The mind, during sleep, is often occupied with those subjects that have most deeply engaged the waking thoughts; and it sometimes pleases God to make use of ideas thus suggested, to influence the conduct by exciting fears or hopes. But if we attempt to draw conclusions on doctrines, or to discover hidden things by them, it becomes a dangerous species of enthusiasm—(Scott). There is no just reason to doubt that God still employs dreams for the conversion of sinners. ‘In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; then He openeth the ears of men, and sealeth their instruction’ (Job 33:15, 16)—(Ivimey). Dreams are sometimes of use to warn and encourage a Christian, and seem to be really ‘from God’; but great caution is necessary, lest they mislead us, as they do weak and enthusiastic persons. They must never Be depended on as the ground of hope, or the test of our state; nothing must be put in the place of the Word of God—(Burder).

[21] ‘The fear of the Lord is the beginning of wisdom’ (Psa.

111:10); and ‘the secret of the Lord is with them that fear Him’

(Psa. 25:14). The Spirit, the Comforter, never convinces the soul of sin, but He also revives and comforts the heart with glad tidings of free and full pardon of sin, through the blood of the Lamb—(Mason). Probably the name of this visitor was derived from what was said by the heavenly visitor to Manoah (Judg.

13:18)—(Ivimey). The silent influences of the Holy Spirit are here personified. The intimations of Secret represent the teachings of the Holy Spirit, by which the sinner understands the real meaning of the Sacred Scriptures as to the way of salvation—(Scott, abridged).

[22] ‘Rote of heart’; ‘rote’ is to commit to memory, so as to be able to repeat fluently, as a wheel runs round, but without attaching any idea or sense to the words; ‘rote of heart’ is to do this with a full understanding of the meaning—(ED).

[23] As the Spirit testifies of Christ, so He leads the soul to Christ, that He may be the sinner’s only hope, righteousness, and strength.

Thus He glorifies Christ—(Mason).

But bring thou with thee a certificate,

To show thou seest thyself most desolate; Writ by the Master, with repentance seal’d.

—(House of God, vol. 2, p. 580).

[24] Blessed penitence! Christian’s children, when he set out in his pilgrimage, had been liable to Mr. Bunyan’s severe remarks in his valuable book on Christian Behaviour—‘I observe a vile spirit amongst some children, who overlook, or have slighting or scornful thoughts of their parents. Such an one hath got just the heart of a dog or a beast, that will bite those that begot them. But my father is poor, and I am rich, and it will he a hindrance to me to respect him. I tell thee, thou arguest like an atheist and a beast, and standest full flat against the Son of God (Mark 7:9-13).

Must a little of the glory of the butterfly make thee not honour thy father and mother? Little dost thou know how many prayers, sighs, and tears have been wrung from their hearts on thine account.’—(Vol. 2, pp. 562, 563)—(ED).

[25] The awakening of a sinner may be effected by very different means. Lydia’s heart was opened through attending to Paul’s ministry; the jailer’s, through the alarm produced in his mind by the fear of disgrace and punishment. Christian was brought to a sense of his lost condition by reading the Scriptures; Christiana, by reflecting, after the death of her husband, upon her unkind treatment of him on account of his religion, the thought of which ‘rent the caul of her heart in sunder’; and the four boys, by the conversation of their mother with them about their departed father, and about her having neglected their souls. Religion is a personal concern, and begins with repentance and sorrow for sin. Children are not saved by the faith of their parents, but must be individually brought to feel their own sinfulness, and to confess their own guilt and danger; nor will a mother’s prayers save her children, unless they heartily unite with her in them—(Ivimey).

[26] Reader, stop and examine. Did ever any of your carnal acquaintance take knowledge of a difference of your language and conduct? [Does it stun them?] Or do they still like and approve of you as well as ever? What reason, then, have you to think yourself a pilgrim? If the heart be ever so little acquainted with the Lord, the tongue will discover it, and the carnal and profane will ridicule and despise you for it—(Mason).

[27] ‘Is willing to stay behind.’ Mr. Bunyan has strongly intimated, in this account, that children, very young persons, may be the subjects of renewing grace, and may experience the power of the Gospel upon their hearts, producing that faith that is of the operation of God, and works meet for repentance. This fact is abundantly confirmed by many living instances of very young persons knowing the grace of God in truth, and adorning the doctrine of God our Saviour—(Ivimey).

[28] This was a love-letter, full of the love of Jesus, and the precious invitations of His loving heart to sinners to come unto Him as recorded in his blessed Word. Happy sinners, whose eyes are opened to read it! But this the world calls madness—(Mason).

[29] The observations of the unconverted, when they perceive the conscience of a poor sinner alarmed for fear of the wrath to come, are admirably put in Bunyan’s Come and Welcome, (vol. 1, p. 278): ‘They attribute the change to melancholy—to sitting alone—to overmuch reading—to going to too many sermons—to too much studying and musing on what they hear. They conclude that it is for want of merry company—for want of physic; and they advise them to leave off reading, going to sermons, the company of sober people, and to be merry, to go a-gossiping. But, poor ignorant sinner, let me deal with thee. It seems that thou hast turned counsellor for Satan. Thou judgest foolishly. Thou art like Elymas the sorcerer, that sought to turn the deputy from the faith, to pervert the right ways of the Lord. Take heed, lest some heavy judgment overtake thee.’ Pilgrim, beware of the solemn warnings of God in Deuteronomy 13:6, and Hebrews 10:38—(ED).

[30] Bunyan probably alludes to Proverbs 17:16: ‘Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it?’—(Ivimey).

[31] It is well to be bold in the name of the Lord, and blunt with those who seek to turn us away from following on to know the Lord; for nothing less than life and salvation, or death and damnation, will be the issue of it—(Mason).

[32] The very things which excite the rage and scorn of some persons, penetrate the hearts of others. Thus the Lord waked one to differ from another, by preparing the heart to receive the good seed of Divine truth. Yet everyone willingly chooses the way he takes, without constraint or hindrance, except his own prevailing dispositions—(Scott).

[33] Here we see our Lord’s Word verified, ‘The one shall be taken, and the other left’ (Matt. 24:41). Mercy is called, and Timorous left. All, to appearance, seems chance and accident; but sovereign grace overrules all things. ‘All things are of God, who hath reconciled us to Himself by Jesus Christ’ (2 Cor. 5:18)—(Mason).

[34] This tale, by the names, arguments, and discourse introduced into it, shows what kind of persons despise and revile all those that fear God, and seek the salvation of their souls. Profligates, who never studied religion, pass sentence upon the most difficult controversies without hesitation. Such persons call for our compassion and prayers even more than our detestation—(Scott).

[35] O how do such carnal wretches sport with their own damnation, while they despise the precious truths of God, and ridicule His beloved, chosen, and called people! But as it was in the beginning, he who was born after the flesh persecuted Him who was born after the Spirit, so it is now, and will be as long as the seed of the woman and the seed of the serpent are upon the earth—(Mason). Such characters are portrayed by the apostle, in his solemn riddle (1

Tim. 5:6)—(Ivimey).

[36] The singular dispensations of Providence, and the strong impressions made by the Word of God upon some minds, seem to amount to a special invitation; while others are gradually and gently brought to embrace the Gospel, and these are sometimes discouraged lest they have never been truly awakened. They should recollect that the Lord delighteth in mercy; that Christ will in no wise cast out any that come to Him; and that they who trust in the mercy of God, solely through the redemption of His Son, shall assuredly be saved—(Scott).

[37] Such is the true spirit of real pilgrims, that do not love to eat their precious morsel alone. They wish others to know Christ, and to become followers of Him with themselves—(Mason).

[38] Though Christiana clearly knew her calling of God, yet Mercy did not; therefore she is in doubt about it. Just so it is with many at their first setting out. Hence they are ready to say—and I have met with many who have said—that they could even wish to have had the most violent convictions of sin, and to have been, as it were, shook over the mouth of hell, that they might have a greater certainty of their being called of God. But this is speaking unadvisedly. Better to take the apostle’s advice—‘Give all diligence to make your calling sure.’—(Mason).

[39] Here is a precious discovery of a heart divinely instructed.

Mind, here is no looking to anything Mercy was in herself, nor to anything she could do for herself, for hope. But all is resolved into this—even THE LOVE OF THE HEART OF THE KING OF HEAVEN.

Reader, can you be content with this? Can you cast all, and rest all, upon the love of Christ? Then bless His loving name for giving you a pilgrim’s heart—(Mason). Mercy clearly discovered a work of grace on her heart. She was anxious about her acceptance at last; she began to pray; she threw herself on the mere mercy of Christ’s heart; and proved ‘the bowels of a pilgrim,’ by lamenting the sad condition of her carnal relations—(Burder).

[40] This truth is exemplified in the Holy War—‘Now Mr. Desires, when he saw that he must go on this errand, besought that Mr. Wet-eyes should go with him to petition the Prince. This Mr. Wet-eyes was a poor man, a man of a broken spirit, yet one that could speak well to a petition. Then Mr. Wet-eyes fell on his face to the ground, and said, O my Lord, I see dirt in my own tears, and filthiness at the bottom of my prayers; but, I pray Thee, mercifully pass by the sin of Mansoul.’—(ED).

[41] Perhaps the most delightful portion of the Second Dream of Bunyan is its sweet representation