图书图片
PDF
ePub

Then said Christian to Hopeful (but softly), Did I not tell you he cared not for our company? But, however, said he, come up and let us talk away the time in this solitary place. Then, directing his speech to Ignorance, he said, Come, how do you do? How stands it between God and your soul now?

Ignor. I hope well; for I am always full of good motions, that come into my mind to comfort me as I walk.

Chr. What good motions? Pray tell us. Ignor. Why, I think of God and heaven. Chr. So do the devils and damned souls. Ignor. But I think of them and desire them.

Chr. So do many that are never like to come there. "The soul of the sluggard desireth, and hath nothing" (Prov. xiii. 4). Ignor. But I think of them, and leave all for them.

Chr. That I doubt; for leaving of all is a hard matter; yea, a harder matter than many are aware of. But why, or by what, art thou persuaded that thou hast left all for God and heaven?

Ignor. My heart tells me so.

Chr. The wise man says, "He that trusteth in his own heart is a fool" (Prov. xxviii. 26).

one thing, indeed, to have these, and another thing only to think so.

Ignor. Pray, what count you good thoughts, and a life according to God's commandments? Chr. There are good thoughts of divers kinds; some respecting ourselves, some God, some Christ, and some other things.

Ignor. What be good thoughts respecting ourselves?

Chr. Such as agree with the word of God. Ignor. When do our thoughts of ourselves agree with the word of God?

Chr. When we pass the same judgment upon ourselves which the word passes. To explain myself: the word of God saith of persons in a natural condition, "There is none righteous, there is none that doeth good " (Rom. iii.). It saith also, that "every imagination of the heart of man is only evil, and that continually" (Gen. vi. 5). And again, "The imagination of man's heart is evil from his youth" (Gen. viii. 21). Now, then, when we think thus of ourselves, having sense thereof, then are our thoughts good ones, because according to the word of God. Ignor. I will never believe that my heart is thus bad.

Chr. Therefore thou never hadst one good thought concerning thyself in thy life. But let me go on. As the word passeth a judg

Ignor. This is spoken of an evil heart; but ment upon our heart, so it passeth a judgmine is a good one.

Chr. But how dost thou prove that? Ignor. It comforts me in hopes of heaven. Chr. That may be through its deceitfulness; for a man's heart may minister comfort to him, in the hopes of that thing for which he yet has no ground to hope.

Ignor. But my heart and life agree together; and therefore my hope is well grounded.

Chr. Who told thee that thy heart and life agree together?

Ignor. My heart tells me so.

Chr. Ask my fellow if I be a thief! Thy heart tells thee so! Except the word of God beareth witness in this matter, other testimony is of no value.

Ignor. But is it not a good heart that hath good thoughts? and is not that a good life that is according to God's commandments?

Chr. Yes, that is a good heart that hath good thoughts, and that is a good life that is according to God's commandments; but it is

ment upon our ways; and when our thoughts of our hearts and ways agree with the judgment which the word giveth of both, then are both good, because agreeing thereto.

Ignor. Make out your meaning.

[ocr errors]

Chr. Why, the word of God saith that man's ways are crooked ways, - not good, but perverse. It saith they are naturally out of the good way, that they have not known it (Ps. cxxv. 5; Prov. ii. 15; Rom. iii. 17). Now, when a man thus thinketh of his ways, -I say, when he doth sensibly, and with heart-humiliation, thus think, — then hath he good thoughts of his own ways, because his thoughts now agree with the judgment of the word of God.

[ocr errors]
[blocks in formation]

now discourse at large. But to speak of him | faith puts the soul, as sensible of its lost conwith reference to us: then we have right dition by the law, upon flying for refuge thoughts of God, when we think that he unto Christ's righteousness (which righteousknows us better than we know ourselves, ness of his is not an act of grace, by which he and can see sin in us when and where we maketh, for justification, thy obedience accan see none in ourselves; when we think cepted with God; but his personal obedihe knows our inmost thoughts, and that our ence to the law, in doing and suffering for heart, with all its depths, is always open us what that required at our hands): this unto his eyes; also, when we think that all righteousness, I say, true faith accepteth; our righteousness stinks in his nostrils, and under the skirt of which the soul being that, therefore, he cannot abide to see us shrouded, and by it presented as spotless bestand before him in any confidence, even in fore God, it is accepted, and acquit from conall our best performances. demnation.

Ignor. Do you think that I am such a fool as to think God can see no further than I? or that I would come to God in the best of my performances ?

Ignor. What would you have us trust to what Christ in his own person has done without us? This conceit would loosen the reins of our lusts, and tolerate us to live as we list;

Chr. Why, how dost thou think in this for what matter how we live, if we may be matter?

justified by Christ's personal righteousness

Ignor. Why, to be short, I think I must from all, when we believe it? believe in Christ for justification.

Chr. How! think thou must believe in Christ, when thou seest not thy need of him! Thou neither seest thy original nor actual infirmities; but hast such an opinion of thyself, and of what thou doest, as plainly renders thee to be one that did never see a necessity of Christ's personal righteousness to justify thee before God. How, then, dost thou say, I believe in Christ?

Ignor. I believe well enough for all that.
Chr. How dost thou believe?

Ignor. I believe that Christ died for sinners; and that I shall be justified before God from the curse through his gracious acceptance of my obedience to his law. Or thus Christ makes my duties, that are religious, acceptable to his Father by virtue of his merits; and so shall I be justified.

Chr. Let me give an answer to this confession of thy faith:

1. Thou believest with a fantastical faith; for this faith is nowhere described in the word.

2. Thou believest with a false faith; because it taketh justification from the personal righteousness of Christ, and applies it to thy

[blocks in formation]

Chr. Ignorance is thy name, and as thy name is, so art thou: even this thy answer demonstrateth what I say. Ignorant thou art of what justifying righteousness is, and as ignorant how to secure thy soul, through the faith of it, from the heavy wrath of God. Yea, thou also art ignorant of the true effects of saving faith in this righteousness of Christ, which is, to bow and win over the heart to God in Christ, to love his name, his word, ways, and people, and not as thou ignorantly imaginest.

Hope. Ask him if ever he had Christ revealed to him from heaven.

Ignor. What you are a man for revelations! I believe that what both you and all the rest of you say about that matter is but the fruit of distracted brains.

Hope. Why, man! Christ is so hid in God from the natural apprehensions of the flesh, that he cannot by any man be savingly known, unless God the Father reveals him to him.

Ignor. That is your faith, but not mine; yet mine, I doubt not, is as good as yours, though I have not in my head so many whimsies as you.

Chr. Give me leave to put in a word. You ought not so slightly to speak of this matter for this I will boldly affirm, even as my good companion hath done, that no man can know Jesus Christ but by the revelation of the Father; yea, and faith too, by which the soul layeth hold upon Christ (if it be

right), must be wrought by the exceeding | tends much to men's good, and to make them greatness of his mighty power (Matt. xi. 27; right at their beginning to go on pilgrimage.

1 Cor. xii. 3; Eph. i. 17-19); the working of which faith, I perceive, poor Ignorance, thou art ignorant of. Be awakened, then; see thine own wretchedness, and fly to the Lord Jesus; and by his righteousness, which is the righteousness of God (for he himself is God), thou shalt be delivered from condemnation.

Ignor. You go so fast, I cannot keep pace with you; do you go on before: I must stay awhile behind.

[blocks in formation]

Chr. Without all doubt it doth, if it be right; for so says the word, "The fear of the Lord is the beginning of wisdom" (Prov. i. 7 ; ix. 10; Ps. cxi. 10; Job xxviii. 28).

Hope. How will you describe right fear? Chr. True or right fear is discovered by three things:

1. By its rise; it is caused by saving convictions for sin.

2. It driveth the soul to lay fast hold of Christ for salvation.

3. It begetteth and continueth in the soul a great reverence of God, his word, and ways; keeping it tender, and making it afraid to turn from them, to the right hand or to the left, to anything that may dishonor God, break its peace, grieve the Spirit, or cause the enemy to speak reproachfully.

Hope. Well said; I believe you have said the truth. Are we now almost got past the

Then Christian addressed thus himself to Enchanted Ground? his fellow :

--

Chr. Well, come, my good Hopeful, I perceive that thou and I must walk by ourselves again.

So I saw in my dream that they went on apace before, and Ignorance he came hobbling after. Then said Christian to his companion, It pities me much for this poor man: it will certainly go ill with him at last.

Hope. Alas! there are abundance in our town in his condition, whole families, yea, whole streets, and that of pilgrims too; and if there be so many in our parts, how many, think you, must there be in the place where he was born?

Chr. Why, are you weary of this discourse?

Hope. No, verily, but that I would know where we are.

Chr. We have not now above two miles further to go thereon. But let us return to our matter. Now the ignorant know not that such convictions as tend to put them in fear are for their good, and therefore they seek to stifle them.

Hope. How do they seek to stifle them? Chr. 1. They think that those fears are wrought by the devil (though indeed they are wrought of God); and thinking so, they resist them, as things that directly tend to their overthrow. 2. They also think that these fears tend to the spoiling of their faith, when, alas for them, poor men that they are, they have none at all! and therefore they

Chr. Indeed, the word saith, "He hath blinded their eyes, lest they should see," &c. But, now we are by ourselves, what do you think of such men? Have they at no time, think you, convictions of sin, and so, conse-harden their hearts against them. 3. They quently, fears that their state is dangerous? Hope. Nay, do you answer that question yourself, for you are the elder man.

Chr. Then I say, sometimes (as I think) they may; but they being naturally ignorant, understand not that such convictions tend to their good; and therefore they do desperately seek to stifle them, and presumptuously continue to flatter themselves in the way of their own hearts.

presume they ought not to fear, and therefore, in despite of them, wax presumptuously confident. 4. They see that those fears tend to take away from them their pitiful old selfholiness, and therefore they resist them with all their might.

Hope. I know something of this myself; for before I knew myself, it was so with me.

Chr. Well, we will leave, at this time, our neighbor Ignorance by himself, and fall

Hope. I do believe, as you say, that fear upon another profitable question.

Hope. With all my heart; but you shall still begin.

Chr. Well then, did you not know, about ten years ago, one Temporary in your parts, who was a forward man in religion then?

Hope. Know him! yes; he dwelt in Graceless, a town about two miles off Honesty, and he dwelt next door to one Turnback.

Chr. Right; he dwelt under the same roof with him. Well, that man was much awakened once: I believe that then he had some sight of his sins, and of the wages that were due thereto.

Hope. I am of your mind; for, my house not being above three miles from him, he would ofttimes come to me, and that with many tears. Truly I pitied the man, and was not altogether without hope of him; but one may see, it is not every one that cries, "Lord, Lord."

Chr. He told me once that he was resolved to go on pilgrimage, as we do now; but all of a sudden he grew acquainted with one Save-self, and then he became a stranger to

me.

the fears of damnation chill and cool, so their desires for heaven and salvation cool also. So then it comes to pass, that when their guilt and fear is gone, their desires for heaven and happiness die, and they return to their course again.

2. Another reason is, they have slavish fears that do overmaster them: I speak now of the fears that they have of men ; "for the fear of man bringeth a snare" (Prov. xxix. 25). So then, though they seem to be hot for heaven so long as the flames of hell are about their ears, yet, when that terror is a little over, they betake themselves to second thoughts, namely, that it is good to be wise, and not to run (for they know not what) the hazard of losing all, or at least of bringing themselves into unavoidable and unnecessary troubles; and so they fall in with the world again.

3. The shame that attends religion lies also as a block in their way: they are proud and haughty, and religion in their eye is low and contemptible; therefore, when they have lost their sense of hell and the wrath to come, they return again to their former course.

4. Guilt, and to meditate terror, are grievous to them. They like not to see their inisery before they come into it; though

Hope. Now, since we are talking about him, let us a little inquire into the reason of the sudden backsliding of him and such others. Chr. It may be very profitable, but do perhaps the sight of it first, if they loved you begin. that sight, might make them fly whither the

Hope. Well then, there are, in my judg-righteous fly and are safe: but because they ment, four reasons for it:

1. Though the consciences of such men are awakened, yet their minds are not changed therefore, when the power of guilt weareth away, that which provoked them to be religious ceaseth; wherefore they naturally turn to their own course again: even as we see the dog that is sick of what he hath eaten, so long as his sickness prevails, he vomits and casts up all; not that he doeth this of a free mind (if we may say a dog has a mind), but because it troubleth his stomach but now, when his sickness is over, and so his stomach eased, his desire being not at all alienated from his vomit, he turns him about, and licks up all; and so it is true which is written, "The dog is turned to his own vomit again" (2 Pet. ii. 22). Thus, I say, being hot for heaven by virtue only of the sense and fear of the torments of hell, as their sense of hell and

do, as I hinted before, even shun the thoughts of guilt and terror, therefore, when once they are rid of their awakenings about the terrors and wrath of God, they harden their hearts gladly, and choose such ways as will harden them more and more.

Chr. You are pretty near the business, for the bottom of all is, for want of a change in their mind and will. And therefore they are but like the felon that standeth before the judge: he quakes and trembles, and seems to repent most heartily, but the bottom of all is the fear of the halter that he hath any detestation of the offence, as is evident, because, let but this man have his liberty, and he will be a thief, and so a rogue still; whereas, if his mind was changed, he would be otherwise.

not

Hope. Now I have showed you the reasons of their going back, do you show me the manner thereof.

Chr. So I willingly will

1. They draw off their thoughts, all that they may, from the remembrance of God, death, and judgment to come.

2. Then they cast off by degrees private duties, as closet prayer, curbing their lusts, watching, sorrow for sin, and the like.

3. Then they shun the company of lively and warm Christians.

4. After that they grow cold to public duty; as hearing, reading, godly conference, and the like.

neither could they from this place so much as see Doubting Castle. Here they were within sight of the city they were going to: also here met them some of the inhabitants thereof; for in this land the Shining Ones commonly walked, because it was upon the borders of heaven. In this land also the contract between the Bride and the Bridegroom was renewed; yea, here, "as the bridegroom rejoiceth over the bride, so did their God rejoice over them" (Isa. lxii. 5). Here they had no want of corn and wine; for in this place they met with abundance of what they had sought for in all their pil

5. Then they begin to pick holes, as we say, in the coats of some of the godly, and that devilishly, that they may have a seem-grimage (ver. 8). Here they heard voices ing color to throw religion (for the sake of some infirmity they have espied in them) behind their backs.

from out of the city, loud voices, saying, "Say ye to the daughter of Zion, Behold, thy salvation cometh! Behold, his reward 6. Then they begin to adhere to, and as-is with him!" (ver. 11.) Here all the insociate themselves with carnal, loose, and habitants of the country called them, "The wanton men. holy people, The redeemed of the Lord,

7. Then they give way to carnal and wan-Sought out," &c. (ver. 12). ton discourses in secret; and glad are they Now, as they walked in this land, they if they can see such things in any that are had more rejoicing than in parts more recounted honest, that they may the more mote from the kingdom to which they were boldly do it through their example. bound; and drawing near to the city, they 8. After this they begin to play with little had yet a more perfect view thereof. sins openly.

9. And then, being hardened, they show themselves as they are. Thus, being launched again into the gulf of misery, unless a miracle of grace prevent it, they everlastingly perish in their own deceivings.

CHAPTER XIX.

THE LAND OF

BEULAH

THE FORDS OF
THE RIVER -AT HOME.

Now I saw in my dream, that by this time the pilgrims were got over the Enchanted Ground; and entering into the country of Beulah (Isa. lxii. 4), whose air was very sweet and pleasant, the way lying directly through it, they solaced themselves there for a season. Yea, here they heard continually the singing of birds, and saw every day the flowers appear on the earth, and heard the voice of the turtle in the land (Cant. ii. 10-12). In this country the sun shineth night and day: wherefore this was beyond the Valley of the Shadow of Death, and also out of the reach of Giant Despair;

It was

builded of pearls and precious stones, also the street thereof was paved with gold; so that, by reason of the natural glory of the city, and the reflection of the sunbeams upon it, Christian with desire fell sick; Hopeful also had a fit or two of the same disease. Wherefore here they lay by it awhile, crying out, because of their pangs, “If ye find my Beloved, tell him that I am sick of love" (Cant. v. 8).

But, being a little strengthened, and better able to bear their sickness, they walked on their way, and came yet nearer and nearer, where were orchards, vineyards, and gardens, and their gates opened into the highway. Now, as they came up to these places, behold the gardener stood in the way; to whom the pilgrims said, Whose goodly vineyards and gardens are these? He answered, They are the King's, and are planted here for his own delight, and also for the solace of pilgrims. So the gardener had them into the vineyards, and bid them refresh themselves with the dainties (Deut. xxiii. 24); he also showed them there the King's walks, and the arbors where he delighted to be: and here they tarried and slept.

« 上一页继续 »