Bunyan Characters-1 [36]
go not forth but by prayer and fasting; to their complete mortification, therefore, Edwards brought incessant watchfulness and devotion; and seldom, assuredly, have they been more nearly expelled from the bosom of a depraved intelligence.' We shall be in the best company, both intellectually and spiritually, if we work out our own salvation among the sinful passions of our depraved hearts. And then, as life goes on, and we continue in well-doing, we shall be able to measure and register our growth in grace best by watching the effect of outward temptations upon our still sinful and but half- sanctified hearts. And among much to be humbled for, and much to make us fear and tremble for the issue, we shall, from time to time, have a good conscience and a holy and humble joy that this passion and that is at last showing some signs of crucifixion and mortification. And thus that death to sin shall gradually set in which shall issue at last in an everlasting life unto holiness.
'Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols will I cleanse you. A new heart also will I give you, and a new spirit will I put within you . . . Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness . . . Bring forth the best robe and put it upon him, for this my son was dead, and is alive again; he was lost, and is found . . . What are these that are arrayed in white robes, and whence came they? These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.'
PATIENCE
'In your patience possess ye your souls.' (Revised Version: 'In your patience ye shall win your souls.')--Our Lord.
'I saw moreover in my dream that the Interpreter took the pilgrim by the hand, and had him into a little room, where sate two little children, each one in his chair. The name of the eldest was Passion and of the other Patience. Passion seemed to be much discontent, but Patience was very quiet. Then Christian asked, What is the reason of the discontent of Passion? The interpreter answered, The governor of them would have him stay for his best things till the beginning of the next year; but he will have all now. But Patience is willing to wait.'
Passion and Patience, like Esau and Jacob, are twin-brothers. And their names, like their natures, spring up from the same root. 'Patience,' says Crabb in his English Synonyms, 'comes from the active participle to suffer; while passion comes from the passive participle of the same verb; and hence the difference between the two names. Patience signifies suffering from an active principle, a determination to suffer; while passion signifies what is suffered from want of power to prevent the suffering. Patience, therefore, is always taken in a good sense, and Passion always in a bad sense.' So far this excellent etymologist. This is, therefore, another case of blessing and cursing proceeding out of the same mouth, and of the same fountain sending forth at the same place both sweet water and bitter.
Our Lord tells us in this striking text that our very souls by reason of sin are not our own. He tells us that we have lost hold of our souls before we have as yet come to know that we have souls. We only discover that we have souls after we have lost them. And our Lord,--our best, indeed our only, authority in the things of the soul,--here tells us that it is only by patience that we shall ever win back our lost souls. More, far more, is needed to the winning back of a lost soul than its owner's patience, and our Lord knew that to His cost. But that is not His point with us to-night. His sole point with each one of us to-night is our personal part in the conquest and redemption of our sin-enslaved souls. He who has redeemed our souls with His own blood tells us with all plainness of speech,
'Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols will I cleanse you. A new heart also will I give you, and a new spirit will I put within you . . . Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness . . . Bring forth the best robe and put it upon him, for this my son was dead, and is alive again; he was lost, and is found . . . What are these that are arrayed in white robes, and whence came they? These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.'
PATIENCE
'In your patience possess ye your souls.' (Revised Version: 'In your patience ye shall win your souls.')--Our Lord.
'I saw moreover in my dream that the Interpreter took the pilgrim by the hand, and had him into a little room, where sate two little children, each one in his chair. The name of the eldest was Passion and of the other Patience. Passion seemed to be much discontent, but Patience was very quiet. Then Christian asked, What is the reason of the discontent of Passion? The interpreter answered, The governor of them would have him stay for his best things till the beginning of the next year; but he will have all now. But Patience is willing to wait.'
Passion and Patience, like Esau and Jacob, are twin-brothers. And their names, like their natures, spring up from the same root. 'Patience,' says Crabb in his English Synonyms, 'comes from the active participle to suffer; while passion comes from the passive participle of the same verb; and hence the difference between the two names. Patience signifies suffering from an active principle, a determination to suffer; while passion signifies what is suffered from want of power to prevent the suffering. Patience, therefore, is always taken in a good sense, and Passion always in a bad sense.' So far this excellent etymologist. This is, therefore, another case of blessing and cursing proceeding out of the same mouth, and of the same fountain sending forth at the same place both sweet water and bitter.
Our Lord tells us in this striking text that our very souls by reason of sin are not our own. He tells us that we have lost hold of our souls before we have as yet come to know that we have souls. We only discover that we have souls after we have lost them. And our Lord,--our best, indeed our only, authority in the things of the soul,--here tells us that it is only by patience that we shall ever win back our lost souls. More, far more, is needed to the winning back of a lost soul than its owner's patience, and our Lord knew that to His cost. But that is not His point with us to-night. His sole point with each one of us to-night is our personal part in the conquest and redemption of our sin-enslaved souls. He who has redeemed our souls with His own blood tells us with all plainness of speech,