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ance comes up again;
saying, 'He that cometh to me shall never hunger, gallons of blood in my body, I could spill it all for and he that believeth on me shall never thirst;' the sake of the Lord Josus.: that believing and coming was all one; and that I saw then in my dream that Hopeful looked le that came, that is, ran out in his heart and back and saw Ignorance, whom they had left beaffections after salvation by Christ, he indeed be- hind, coming after. Look, said he to Christian, lieved in Christ. Jn. vi. 35. Then the water stood how far yonder youngster loitereth behind. in mine eyes, and I asked further, But, Lord, may CHR. Aye, aye, I see him; he careth not for such a great sinner as I am, be indeed accepted our company. of thee, and be saved by thee? And I heard him HOPE. But I trow it would not have hurt him, say, “And him that cometh to me, I will in no had he kept pace with us hitherto. wise cast out.' Jn. vi. 37. Then I said, But how, CHR. That is true; but I warrant you he thinket Lord, must I consider of thee in my coming to otherwise. thee, that my faith may be placed aright upon HOPE, That I think he doth; but, however, let thee? Then he said, 'Christ Jesus came into the us tarry for him. So they did. Young Ignorworld to save sinners.' 1 Ti. i. 15. He is the end of Then Christian said to him, Come the law for righteousness to every one that believ- away, man, why do you stay so behind ? talk. eth.'Ro. x 4.
He died for our sins, and rose again Ignor. I take my pleasure in walking alone, for our justification.' Ro. iv. 25. • He loved us, and even more a great deal than in company, unless I washed us from our sins in his own blood.' Re. i. 5. like it the better. 4 He is mediator betwixt God and us.' 1 Ti. ii. 5. •He Then said Christian to Hopeful (but softly), ever liveth to make intercession for us.' He. vii. 25. Did I not tell you he cared not for our company? From all which I gathered, that I must look for But, however, said he, come up, and let us talk righteousness in his person, and for satisfaction away the time in this solitary place. Then, for my sins by his blood; that what he did in directing his speech to Ignorance, he said, Come, obedience to his Father's law, and in submitting how do you? How stands it between God and to the penalty thereof, was not for himself, but your soul now? for him that will accept it for his salvation, and IGNOR. I hope well ; for I am always full of be thankful. And now was my heart full of joy, good motions, that come into my
Ignorance's mine eyes full of tears, and mine affections running mind, to comfort me as I walk, Ft. hope, and the
ground of it. over with love to the name, people, and ways of zxvii. 26. Jesus Christ. 1.
Chr. What good motions ? pray, tell us. Cuir. This was a revelation of Christ to your Ignor. Why, I think of God and heaven, soul indeed; but tell me particularly what effect CHR. So do the devils and damned souls. this had upon your spirit.?
IGNOR. But I think of them, and desire them.” HOPE. It made me see that all the world, not- Chr. So do many that are never like to come withstanding all the righteousness thereof, is in a there. The soul of the sluggard desireth, and state of condemnation. It made me see that God hath nothing.' Pr. xiii. 4. the Father, though he be just, can justly justify the coming sinner. It made me greatly ashamed of
3 Since the dear hour that brought me to Thy foot, the vileness of my former life, and confounded me And cut up all my follies by the root, with the sense of mine own ignorauoe; for there I never trusted in an arm but Thine, never came thought into my heart before now, that
Nor hoped, but in Thy righteousness Divine.
My prayers and alms, imperfect and defiled, showed me so the beauty of Jesus Christ. It made Were but the feeble efforts of a child. me love a holy life, and long to do something for Howe'er perform’d, it was their brightest part the honour and glory of the name of the Lord
That they proceeded from a grateful heart.
Cleans’d in Thine own all.purifying blood, Jesus; yea, I thought that had I now a thousand
Forgive their evil
, and accept their good.
I cast them at Thy feet-my only plea 1 The Lord's dealings with his children are various, but all
Is what it was, DEPENDENCE UPON THEE ! Icad to the same end; some are shaken with terror, while others
-(Cowper.) are more gently drawn, as with cords of love. In these things * Not governed by the Word of God, but by his own will, believers should not make their experiences standards one for his grounds of confidence for salvation unfitted him for Chris. another ; still there is a similarity in their being brought to tian fellowship, unless he happened to fall in with a man who the same point of rejecting both sinful and righteous self, and had imbibed his own notions.—(ED.) believing on the Lord Jesus Christ as their complete salvation. The desire of heaven-when its nature is not understood, -(Andronicus.)
the proper means of obtaining it are neglected, other objects ? Christ did not appear to Hopeful's senses, but to his are preferred to it—is no proof that a man will be saved. The understanding; and the words spoken are no other than texts expression, "The desire of grace is grace,' is very fallacious. of Scripture taken in their genuine meaning—not informing Bat to hunger and thirst for God, and his righteousness, his him, as by a new revelation, that his sins were pardoned, but favour, image, and service, as the supreme good, so that no encouraging him to apply for this mercy, and all other bless. I other object can satisfy the heart, is grace indeed, and shall be ings of salvation.-(Scott.)
| completed in glory.-(Scott.)
Pr. il. 15.
IGNOR. But I think of them, and leave all for evil, and that continually.' Go. vi. 5.
And again, them.
• The imagination of man's heart is evil from his CHR. That I doubt; for leaving all is a hard youth.'Ro. viii. 21. Now then, when we think thus matter; yea, a harder matter than many are of ourselves, having sense thereof then are our aware of. But why, or by what, art thou per- thoughts good ones, because according to the suaded that thou hast left all for God and heaven? Word of God. Ignor. My heart tells me so.
IGNOR. I will never believe that my heart is CAR. The wise man says, “He that trusts his thus bad. own heart is a fool.'? Pr. xxviii. 26.
CHR. Therefore thou never hadst one good IGNOR. This is spoken of an evil heart, but mina thought concerning thyself in thy life. But let is a good one.
me go on. As the Word passeth a judgment upon CAR. But how dost thou
our heart, so it passeth a judgment upon our ways; IGNOR. It comforts me in hopes of heaven, and when our thoughts of our hearts and ways
Chr. That may be through its deceitfulness; agree with the judgment which the Word giveth of for a man's heart may minister comfort to him in both, then are both good, because agreeing thereto. the hopes of that thing for which he yet has no Ignor. Make out your meaning. ground to hope.
CHR. Why, the Word of God saith that man's IGNOR. But my heart and life agree together, ways are crooked ways; not good, but perverse. and therefore my hope is well grounded.
It saith they are naturally out CHR. Who told thee that thy heart and life of the good way, that they have not known it. agree together?
Nov!, when a man thus thinketh of his IGNOR. My heart tells me so.
ways; I say, when he doth sensibly, and with Chr. Ask my fellow if I be a thief! Thy heart heart humiliation, thus think, then hath he good tells thee so! Except the Word of God beareth thoughts of his own ways, because his thoughts witness in this matter, other testimony is of no now agree with the judgment of the Word of God.? value.
IGNOR. What are good thoughts concerning God? Ignor. But is it not a good heart that hath good CHR, Even as I have said concerning ourselves, thoughts ? and is not that a good life that is when our thoughts of God do agree with what the according to God's commandments ?
Word saith of him; and that is, when we think CHR. Yes, that is a good heart that hath good of his being and attributes as the Word hath thoughts, and that is a good life that is according taught, of which I cannot now discourse at large; to God's commandments; but it is one thing, but to speak of him with reference to us: Then indeed, to have these, and another thing only to we have right thoughts of God, when we think
that he knows us better than we know ourselves, Ignor. Pray, what count you good thoughts, and can see sin in us when and where we can seo and a life according to God's commandments ? none in ourselves; when we think he knows our
CHR. There are good thoughts of divers kinds; inmost thoughts, and that our heart, with all its some respecting ourselves, some God, some Christ, depths, is always open unto his eyes; also, when and some other things.
we think that all our righteousness stinks in his IGNOR. What be good thoughts respecting our- nostrils, and that, therefore, he cannot abide to see selves ?
us stand before him in any confidence, even in What are good CAR. Such as agree with the Word all our best performances. thoughts. of God.
IGNOR. Do you think that I am such a fool as IGNOR. When do our thoughts of ourselves agree to think God can see no further than I ? or, that with the Word of God ?
I would come to God in the best of my performCHR. When we pass the same judgment upon ances ? ourselves which the Word passes. To explain Chr. Why, how dost thou think in this matter ? myself—the Word of God saith of persons in a IGNOR. Why, to be short, I think I must believe natural condition, “There is none righteous, there in Christ for justification. is none that doeth good.' Ro. iii. It saith also, Chr. How! think thou must believe in Christ, that every imagination of the heart of man is only when thou seest not thy need of him ! Thou
neither seest thy original nor actual infirmities; Real Christians are often put to a stand, while they find but hast such an opinion of thyself, and of what and feel the workings of all corruptions and sins in their nature; and when they hear others talk so highly of themselves, how full their hearts are of love to God, and of good motions, ? I saw that it was not my good frame of heart that made without any complainings of their hearts. But all this is from my righteousness better, nor yet my bad frame that made my the ignorance of their own hearts; and pride and self-righte- righteousness worse; for my righteousness was Jesus Christ, ousness harden them against feeling its desperate wickedness.- the same yesterday, and to-day, and for ever. He. xiii8.(Mason)
(Grace Abounding, No. 229.)
thou dost, as plainly renders thee to be one that God, it is accepted, and acquit from condemnadid never see a necessity of Christ's personal righ- tion." teousness to justify thee before God. How, then, IGNOR. What! would you have us trust to dost thou say, I believe in Christ?
what Christ, in his own person, has done without Ignor. I believe well enough for all that. us? This conceit would loosen the reins of our Chr. How dost thou believe ?
lust, and tolerate us to live as we list; for what Ignor. I believe that Christ died for sinners; matter how we live, if we may be justified by Tlie faith of and that I shall be justified before Christ's personal righteousness from all, when we
Ignorance. God from the curse, through his gra- believe it? cious acceptance of my obedience to his law. Or CHR. Ignorance is thy name, and as thy name thus, Christ makes my duties, that are religious, is, so art thou; even this thy answer demonstratacceptable to his Father, by virtue of his merits ; eth what I say. Ignorant thou art of what justi
I and so shall I be justified.?
fying righteousness is, and as ignorant how to Chr. Let me give an answer to this confession secure thy soul, through the faith of it, from the of thy faith.
heavy wrath of God. Yea, thou also art ignorant 1. Thou believest with a fantastical faith; for of the true effects of saving faith in this righteousthis faith is nowhere described in the Word. ness of Christ, which is, to bow and win over the
2. Thou believest with a false faith ; because heart to God in Christ, to love his name, his Word, it taketh justification from the personal righteous ways, and people, and not as thou ignorantly ness of Christ, and applies it to thy own.* imaginest.
3. This fạith maketh not Christ a justifier of HOPE. Ask him if ever he had Christ revealed thy person, but of thy actions; and of thy person to him from heaven.6 for thy actions' sake, which is false.
Ignon. What! you are a man for revelations ! 4. Therefore, this faith is deceitful, even such | I believe that what both you, and all Ignorance jan. as will leave thee under wrath, in the day of God the rest of you, say about that mat- gles with them, Almighty; for true justifying faith puts the soul, ter, is but the fruit of distracted brains. as sensible of its lost condition by the law, upon Hope. Why, man! Christ is so hid in God from flying for refuge unto Christ's righteousness, which the natural apprehensions of the flesh, that he canrighteousness of his is not an act of grace, by which not by any man be savingly known, upless Gud he maketh, for justification, thy obedience accepted the Father reveals him to them.? with God; but his personal obedience to the law, in doing and suffering for us what that required “ Under these four heads, we have a most excellent detecat our hands; this righteousness, I say, true faith tion of a presumptive and most dangerous error which now accepteth; under the skirt of which, the soul being greatly prevails
, as well as a scriptural view of the nature of
true faith, and the object it fixes on wholly and solely for shrouded, and by it presented as spotless before justification before God, and acceptance with God. Reader,
for thy soul's sake, look to thy foundation. See that thou
build upon nothing in self, but all upon that sure foundation Here we see how naturally the notion of man's righteous- which God hath laid, even his beloved Son, and his perfect ness blinds his eyes to, and keeps his heart from believing, that righteousness.—(Mason.) Christ's personal righteousness alone justifies a sinner in the * This, by all natural men, is deemed the very height of sight of God; and yet such talk bravely of believing, but their enthusiasm ; but a spiritual man knows its blessedness, and faith is only fancy. They do not believe unto righteousness ; rejoices in its comfort. It is a close question. What may we but imagine they have now, or shall get, a righteousness of their understand by it? Doubtless, what Paul means when he says, own, some how or other. Awful delusion 1-(Mason.)
It pleased God to reveal his Son in me,' Ga. i. 15, 16: that 2 Here is the very essence of that delusion which works by is, he had such an internal, spiritual, experimental sight, and a lie, and so much prevails, and keeps up an unscriptural hope knowledge of Christ, and of salvation by him, that his heart in the hearts of so many professors. Do, reader, study this embraced him, his soul cleaved to him, his spirit rejoiced in point well; for here seems to be a show of scriptural truth, him ; his whole man was swallowed up with the love of him, so while the rankest poison lies concealed in it. For it is utterly that he cried out in the joy of his soul, This is my beloved and subversive of, and contrary to the faith and hope of the gospel. my friend---my Saviour, my God, and my salvation. He is -(Mason.)
the chief of ten thousand, and altogether lovely. We know • The way of being justified by faith for which Ignorance nothing of Christ savingly, comfortably, and experimentally, pleads may well be called fantastical, as well as false ;' for till he is pleased thus to reveal himself to us. Mat. xi. 27. it is nowhere laid down in Scripture ; and it not only changes This spiritual revelation of Christ to the heart is a blessing the way of acceptance, but it takes away the rule and standard and comfort agrecable to, and consequent upon, believing on of righteousness, and substitutes a vague notion, called sincerity, Christ, as revealed outwardly in the Word. Therefore, every in its place, which never was, nor can be, defined with precision. believer shonld wait, and look, and long, and pray for it. —(Scott.)
Beware you do not despise it; if you do, you will betray your Justification before God comes, not by imitating Christ ignorance of spiritual things, as Ignorance did.—(Mason.) as exemplary in morals, but through faith in His precious ? Many of these revelations appear in the Grace Aboundblood. To feed on Jesus is by respecting him as made of God ing, as that scripture fastened on my heart,' No. 201; "that a curse for our sin. I have been pleased with observing, that sentence darted in upon me,' No. 204 ; these words did with none of the signs and wonders in Egypt could deliver the great power break in upon me,' No. 206; “suddenly this children of Israel thence, until the lamb was slain.-(Bunyan sentence fell upon my soul,' No. 229; and many others.on Justification, vol. ii. p. 330.)
IGIOR. That is your faith, but not mine; yet Have they at no time, think you, convictions of He speaks re- mine, I doubt not, is as good as yours, sin, and so consequently fears that their state is proachfully of What he knows though I have not in my head so many dangerous ? whimsies as you.
HOPE. Nay, do you answer that question yourChr. Give me leave to put in a word, You self, for you are the elder man. ought not so slightly to speak of this matter; for CHR. Then I say, sometimes (as I think) they this I will boldly affirm, even as my good com- may; but they being naturally ignorant, understand panion hath done, that no man can know Jesus not that such convictions tend to their good; and Christ but by the revelation of the Father, Mat. therefore they do desperately seek to stifle them, ki 27; yea, and faith too, by which the soul layeth and presumptuously continue to flatter themselves hold upon Christ, if it be right, must be wrought in the way of their own hearts. by the exceeding greatness of his mighty power ; HOPE. I do believe, as you say, that fear tends the working of which faith, 1 perceive, poor Ignor- much to men's good, and to make The good use of
I ance, thou art ignorant of. 1 Co. xii. 3. Ep. 1. 18, 19. Be them right, at their beginning to go awakened then, see thine own wretchedness, and on pilgrimage. fly to the Lord Jesus; and by his righteousness, CHR. Without all doubt it doth, if it be right; which is the righteousness of God, for he himself for so says the Word, • The fear of the Lord is the is God, thou shalt be delivered from condemnation." beginning of wisdom.' Pr. i. 7; ix. 10. Ps. cxi. 10. Job
IGNOR. You go so fast, I cannot keep pace with xxviii. 28. The talk broke you. Do you go on before; I must HOPE. How will you describe right fear? stay a while behind.?
CHR. True or right fear is discovered Then they said
by three things :
1. By its rise; it is caused by saving convictions Well, Ignorance, wilt thou yet foolish be,
2. It driveth the soul to lay fast hold of Christ Ere long, the evil of thy doing so.
for salvation. Remember, man, in time, stoop, do not fear;
3. It begetteth and continueth in the soul a Good counsel taken well, saves : therefore hear,
great reverence of God, his Word, and ways, keepBut if thou yet shalt slight it, thou wilt be
ing it tender, and makiug it afraid to turn from The loser (Ignorance) I'll warrant thee.
them, to the right hand or to the left, to anything Then Christian addressed thus himself to his that may dishonour God, break its peace, grieve fellow:
the Spirit, or cause the enemy to speak reproacliCHR. Well, come, my good Hopeful, I perceive fully. that thou and I must walk by ourselves again. HOPE. Well said; I believe you have said the
So I saw in my dream that they went on apace truth. Are we now almost got past the Enchanted before, and Ignorance he came hobbling after. Ground? Then said Christian to his companion, It pities me CHR. Why, art thou weary of this discourse ? much for this poor man, it will certainly go ill with Hope. No, verily, but that I would know where him at last.
Hope. Alas! there are abundance in our town Cur. We have not now above two miles further in his condition, whole families, yea, whole streets, to go thereon. But let us return to Whiy ignorant and that of pilgrims too; and if there be so many our matter. Now the ignorant know in our parts, how many, think you, must there be not that such convictions as tend to 1. In general. in the place where he was born ?
put them in fear are for their good, and therefore Chr. Indeed the Word saith, 'He hath blinded they seek to stifle them. their eyes, lest they should see,' &c. But now we are by ourselves, what do you think of such men ?
3 Take heed of hardening thy heart at any time, against
convictions or judgments. i bid you before to beware of a * That sinner is not thoroughly awakened, who does not hard heart; now I bid you beware of hardening your soft heart. see his need of Christ's righteousness to be imputed to him. The fear of the Lord is the pulse of the soul. Pulses that beat Nor is he quickened, who has not fled to Christ as the end of best are the best signs of life; but the worst show that life is the law for righteousness to every one that believeth.' Ro. x. 4. present. Intermitting pulses are dangerous. David and Peter -(Mason.)
had an intermitting pulse, in reference to this fear.-(Bunyan 2 Ignorant professors cannot keep pace with spiritual pil- on the l'ear of God, vol. i. pp. 487, 489.) grims, nor can they relish the doctrine of making Christ all in 4 Mark well Christian's definition of 'fear,' It is one of all, in the matter of justification and salvation, and making the those precious passages in which our author gives us the subject sinner nothing at all, as having no hand in the work, nor getting matter of a whole treatise in a few short and plain sentences. any glory to himself by what he is able to do of himself. Treasure it up in your heart, and often ponder it there. It Free grace and free will; Christ's imputed righteo!isness, and will prove, through the blessing of the Spirit, a special means the notion of man's personal righteousness, cannot accord. -- of enlivening, when spiritual langour, in consequence of worldly (Mason.)
ease, is creeping upon your soul.—(Andronicus.)
persons stifle convictions,
Ilore. How do they seek to stifle them? let us a little inquire into the reason of the sudden
by the devil (though indeed they are Chr. It may be very profitable, but do you begin. 2. lu particular. wrought of God); and, thinking so,
HOPE. Well then, there are in my judgment four they resist them as things that directly tend to reasons for it:their overthrow. 2. They also think that these 1. Though the consciences of such men are fears tend to the spoiling of their faith, when, alas awakened, yet their minds are not
Reasons why tofor them, poor men that they are, they have none changed; therefore, when the power wardly ones gu at all! and therefore they harden their hearts of guilt weareth away, that which pro
! against them. 3. They presume they ought not voked them to be religious ceaseth, wherefore they to fear; and therefore, in despite of them, wax naturally turn to their own course again, even as presumptuously confident. 4. They see that those we see the dog that is sick of what he has eaten, fears tend to take away from them their pitiful old so long as his sickness prevails, be vomits and self-holiness, and therefore they resist them with casts up all; not that he doth this of a free mind all their might.
(if we may say a dog has a mind), but because it Hore. I know something of this myself; for, troubleth his stomach; but now, when his sickness before I knew myself, it was so with me. is over, and so his stomach eased, his desire being
Chr. Well, we will leave, at this time, our not at all alienate from his vomit, he turns hini neighbour Ignorance by himself, and fall upon about and licks up all, and so it is true which is another profitable question.
written, “The dog is turned to his own vomit again.' Hore. With all my heart, but you shall still 2 Pe. ii. 22.4 Thus I say, being hot for heaven, by begin.
virtue only of the sense and fear of the torments CHR. Well then, did you not know, about ten of hell, as their sense of hell, and the fears of Talk about one years ago, one Temporary in your damnation, chills and cools, so their desires for Temporary.
parts, who was a forward man in re- heaven and salvation cool also. So then it comes ligion then ?
to pass, that when their guilt and fear is gone, HOPE. Know him! yes, he dwelt in Graceless, their desires for heaven and happiness die, and Where he a town about two miles off of Honesty, they return to their course again.”
and he dwelt next door to one Turnback. 2. Another reason is, they have slavish fears Chr. Right, he dwelt under the same roof with that do overmaster them; I speak now of the Ile was towardly
him. Well, that man was much fears that they have of men, for the fear of man
awakened once; I believe that then bringeth a snare.' Pr. xxix. 25. So then, though they he had some sight of his sins, and of the wages seem to be hot for heaven, so long as the flames that were due thereto.
of hell are about their ears, yet, when that terror Hore. I am of your mind, for, my house not is a little over, they betake themselves to second being above three miles from him, he would oft- thoughts; namely, that it is good to be wise, and times come to me, and that with many tears. not to run (for they know not what) the hazard of Truly I pitied the man, and was not altogether losing all, or, at least, of bringing themselves into without hope of him; but one may see, it is not unavoidable and unnecessary troubles, and so they every one that cries, Lord, Lord.
fall in with the world again. Chr. He told me once that he was resolved to 3. The shame that attends religion lies also as go on pilgrimage, as we do now; but all of a a block in their way; they are proud and haughty, sudden he grew acquainted with one Save-self, and and religion in their eye is low and contemptible; then he became a stranger to me.
therefore, when they have lost their sense of hell Hope. Now, since we are talking avout him, and wrath to come, they return again to their
former course. 1 Pitiful old self-holiness.' Mind this phrase. Far was it
4. Guilt, and to meditate terror, are grievous to from the heart of good Mr. Bunyan to decry personal holiness. It is nothing but self-holiness, or the holiness of the old man 4 In Hoffman's poetical version of the ‘Pilgrim,' this senof sin; for true holiness springs from the belief of the truth, tence is, ' And nature will return, like Pope, to pork;' alluding and love to the truth. All besides this only tends to self- to one of the Popes, who nsed daily to have a dish of pork ; confidence, and self-applause.—(Mason.)
but, being sick, his physicians forbade it, when the Pope, in a * It is good to call to mind one's owa ignorance, when in rage, cried out, “Give me my pork, in spite of God.'-—(Ed.) our natural estate, to excite humility of heart, and thankfulness • A true description of the state of some professors. Here to God, who made us to differ, and to excite pity towards those see the reason why so many saints, as they are called, fall away. who are walking in nature's pride, self-righteousness, and self- From hence, some take occasion to deny the scriptural, soul. coufidence.—(Mason.)
comforting doctrine, of the certain perseverance of God's saints 3. Temporary;' one who is doctrinally acquainted with the unto eternal glory. So they display the pride of their own gospel, but a stranger to its sanctifying power. The reasons hearts, their ignorance of God's Word, while they make God's and manner of such men's declensions and apostasy are very promises of no effect, and the gospel of his grace, only much justly and emphatically statul.—(Scott.)
udo about nothing.-(Mason.)