Derek Thomas

This was the discovery of Luther in the previous century to Bunyan. That by obedience, by acts of obedience to the law, by the works of the law, that no one, no man, no woman can be justified. Not the labor of my hands can fulfill thy law's demands. Could my zeal no respite know? Could my tears forever flow? All for sin could not atone. Thou must save, and thou alone.

That's how Augustus Toplady put it. Now, it's at this point that Evangelist enters again and asks what you might expect him to ask. You know, what are you doing here? Why have you gone out of the way? He's supposed to be heading towards this light and to the Wicked Gate, and he has veered off the path to the town called Morality.

That's how Augustus Toplady put it. Now, it's at this point that Evangelist enters again and asks what you might expect him to ask. You know, what are you doing here? Why have you gone out of the way? He's supposed to be heading towards this light and to the Wicked Gate, and he has veered off the path to the town called Morality.

Christian tells him his sorry tale and evangelist quotes from Scripture, from the book of Hebrews. See that you refuse not him that speaketh. For if they escape not who refused him that spake on earth, much more shall not we escape if we turn away from him that speaketh from heaven. Hebrews 12, 25. And Christian falls down saying, woe is me for I am undone. More conviction, more burden of sin.

Christian tells him his sorry tale and evangelist quotes from Scripture, from the book of Hebrews. See that you refuse not him that speaketh. For if they escape not who refused him that spake on earth, much more shall not we escape if we turn away from him that speaketh from heaven. Hebrews 12, 25. And Christian falls down saying, woe is me for I am undone. More conviction, more burden of sin.

And he reassures him that God will forgive. This is evangelist now reassuring Christian that God will forgive all kinds of sin no matter how dark and terrible they are. And Christian once again begins to wind his way toward the wicked gate. And in the process of time, he gets up to it and notices that over the gate there is a text.

And he reassures him that God will forgive. This is evangelist now reassuring Christian that God will forgive all kinds of sin no matter how dark and terrible they are. And Christian once again begins to wind his way toward the wicked gate. And in the process of time, he gets up to it and notices that over the gate there is a text.

It's from Matthew 7 and verse 8, "'Knock, and it shall be opened unto you.'" And again, you are familiar, I'm sure, with the little tableaus, little etchings or drawings in Pilgrim's Progress of Christian knocking at the gate. And above the narrow gate, there is this text from the Sermon on the Mount, "'Knock.'" and it shall be opened unto you.

It's from Matthew 7 and verse 8, "'Knock, and it shall be opened unto you.'" And again, you are familiar, I'm sure, with the little tableaus, little etchings or drawings in Pilgrim's Progress of Christian knocking at the gate. And above the narrow gate, there is this text from the Sermon on the Mount, "'Knock.'" and it shall be opened unto you.

It is the free offer of the gospel that whoever knocks on this gate, the gate will open, no matter how great the burden, no matter how great the sins. A man comes to the gate. His name is Goodwill. Don't you love these names that Bunyan conjures up? Mr. Goodwill, who asks who's there and from where he had come and what did he want. And Christian says, here is a poor burdened sinner.

It is the free offer of the gospel that whoever knocks on this gate, the gate will open, no matter how great the burden, no matter how great the sins. A man comes to the gate. His name is Goodwill. Don't you love these names that Bunyan conjures up? Mr. Goodwill, who asks who's there and from where he had come and what did he want. And Christian says, here is a poor burdened sinner.

I come from the city of destruction, but I'm going to Mount Zion that I may be delivered from the wrath to come. I would therefore, sir, since I am informed that by this gate is the way thither, know if you are willing to let me in. And Mr. Goodwill says, I am willing with all my heart, said he, and with that he opened the gate.

I come from the city of destruction, but I'm going to Mount Zion that I may be delivered from the wrath to come. I would therefore, sir, since I am informed that by this gate is the way thither, know if you are willing to let me in. And Mr. Goodwill says, I am willing with all my heart, said he, and with that he opened the gate.

And goodwill helps him through, actually pulls him through the gate because for one reason to the side there is a castle occupied by one called Beelzebub. That's interesting that Bunyan would have satanic opposition right at the point at which he enters the gate. And that's, of course, a mark of Puritan theology in the 17th century, that the Christian life is one of battle. It's one of hostility.

And goodwill helps him through, actually pulls him through the gate because for one reason to the side there is a castle occupied by one called Beelzebub. That's interesting that Bunyan would have satanic opposition right at the point at which he enters the gate. And that's, of course, a mark of Puritan theology in the 17th century, that the Christian life is one of battle. It's one of hostility.

We fight the world and the flesh and the devil. And so right at the entry gate, there is the opposition of Beelzebub, who's trying to wound him. He's sending arrows in the direction of the gate. And so Mr. Goodwill sort of yanks him, pulls him in. I think you also see something that we will comment on in further lectures, something of Bunyan's Calvinism. Bunyan is a Calvinist.

We fight the world and the flesh and the devil. And so right at the entry gate, there is the opposition of Beelzebub, who's trying to wound him. He's sending arrows in the direction of the gate. And so Mr. Goodwill sort of yanks him, pulls him in. I think you also see something that we will comment on in further lectures, something of Bunyan's Calvinism. Bunyan is a Calvinist.

He's an unapologetic Calvinist. He is more than familiar with the rigors of Calvinism, especially with regard to soteriology, with regard to the doctrine of salvation. and that ultimately that we are saved not because of human decision, not because of a desire on our part, but that we are saved entirely by the grace and the mercy and the power of God. Bunyan recognizes that in the debates

He's an unapologetic Calvinist. He is more than familiar with the rigors of Calvinism, especially with regard to soteriology, with regard to the doctrine of salvation. and that ultimately that we are saved not because of human decision, not because of a desire on our part, but that we are saved entirely by the grace and the mercy and the power of God. Bunyan recognizes that in the debates

earlier on in his own century in the Synod of Dort, for example, and in the discussions of the Westminster Assembly, that these are important matters and that the way we are saved, the way we are actually brought into union and communion with Jesus Christ is because God ultimately wills it, that it's not our doing and it's not even our willing. Yes,