[284] Not governed by the Word of G.o.d, but by his own will, his grounds of confidence for salvation unfitted him for Christian fellowship, unless he happened to fall in with a man who had imbibed his own notions-(ED).
[285] The desire of Heaven-when its nature is not understood, the proper means of obtaining it are neglected, other objects are preferred to it-is no proof that a man will be saved. The expression, "The desire of grace is grace," is very fallacious. But to hunger and thirst for G.o.d, and His righteousness, His favour, image, and service, as the supreme good, so that no other object can satisfy the heart, is grace indeed, and shall be completed in glory-(Scott).
[286] Real Christians are often put to a stand, while they find 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 G.o.d, and of good motions, without any complainings of their hearts. But all this is from the ignorance of their own hearts; and pride and self-righteousness harden them against feeling its desperate wickedness-(Mason).
[287] I saw that it was not my good frame of heart that made my righteousness better, nor yet my bad frame that made my righteousness worse; for my righteousness was Jesus Christ, the same yesterday, and today, and forever (Heb. 13:8)-(Grace Abounding, No. 229).
[288] Here we see how naturally the notion of man"s righteousness blinds his eyes to, and keeps his heart from believing, that Christ"s personal righteousness alone justifies a sinner in the sight of G.o.d; and yet such talk bravely of believing, but their faith is only fancy. They do not believe unto righteousness; but imagine they have now, or shall get, a righteousness of their own, some how or other. Awful delusion!-(Mason).
[289] Here is the very essence of that delusion which works by a lie, and so much prevails, and keeps up an unscriptural hope in the hearts of so many professors. Do, reader, study this point well; for here seems to be a show of scriptural truth, while the rankest poison lies concealed in it. For it is utterly subversive of, and contrary to, the faith and hope of the Gospel-(Mason).
[290] The way of being justified by faith for which Ignorance pleads may well be called "fanatical," as well as "false"; for it is nowhere laid down in Scripture; and it not only changes the way of acceptance, but it takes away the rule and standard of righteousness, and subst.i.tutes a vague notion, called sincerity, in its place, which never was, nor can be, defined with precision-(Scott).
[291] Justification before G.o.d comes, not by imitating Christ as exemplary in morals, but through faith in His precious blood. To feed on Jesus is by respecting Him as made of G.o.d a curse for our sin. I have been pleased with observing, that none of the signs and wonders in Egypt could deliver the children of Israel thence, until the lamb was slain--(Bunyan on Justification, vol. 2, p.
330).
[292] Under these four heads, we have a most excellent detection of a presumptive and most dangerous error which now greatly prevails, as well as a scriptural view of the nature of true faith, and the object it flies on wholly and solely for justification before G.o.d, and acceptance with G.o.d. Reader, for thy soul"s sake, look to thy foundation. See that thou build upon nothing in self, but all upon that sure foundation which G.o.d hath laid, even his beloved Son, and his perfect righteousness-(Mason).
[293] This, by all natural men, is deemed the very height of enthusiasm; but a spiritual man knows its blessedness, and rejoices in its comfort. It is a close question. What may we understand by it? Doubtless, what Paul means when he says, "It pleased G.o.d to reveal His Son in me," (Gal. 1:15, 16): that is, he had such an internal, spiritual, experimental sight, and knowledge of Christ, and of salvation by Him, that his heart embraced Him, his soul cleaved to Him, his spirit rejoiced in Him; his whole man was swallowed up with the love of Him, so that he cried out in the joy of his soul, This is my Beloved and my Friend-my Saviour, my G.o.d, and my Salvation. He is the chief of ten thousand, and altogether lovely. We know nothing of Christ savingly, comfortably, and experimentally, till He is pleased thus to reveal Himself to us (Matt. 11:27). This spiritual revelation of Christ to the heart is a blessing and comfort agreeable to, and consequent upon, believing on Christ, as revealed outwardly in the Word. Therefore, every believer should wait, and look, and long, and pray for it.
Beware you do not despise it; if you do, you will betray your ignorance of spiritual things, as Ignorance did-(Mason).
[294] Many of these revelations appear in the Grace Abounding, as "that scripture fastened on my heart" (No. 201); "that sentence darted in upon me" (No. 204); "these words did with great power break in upon me" (No. 206); "suddenly this sentence fell upon my soul" (No. 229); and many others-(ED).
[295] That sinner is not thoroughly awakened, who does not see his need of Christ"s righteousness to be imputed to him. Nor is he quickened, who has not fled to Christ as "the end of the law for righteousness to every one that believeth" (Rom. 10:4)-(Mason).
[296] Ignorant professors cannot keep pace with spiritual pilgrims, nor can they relish the doctrine of making Christ all in all, in the matter of justification and salvation, and making the sinner nothing at all, as having no hand in the work, nor getting any glory to himself by what he is able to do of himself. Free grace and free will; Christ"s imputed righteousness, and the notion of man"s personal righteousness, cannot accord-(Mason).
[297] Take heed of hardening thy heart at any time, against convictions or judgments. I bid you before to beware of a hard heart; now I bid you beware of hardening your soft heart. The fear of the Lord is the pulse of the soul. Pulses that beat best are the best signs of life; but the worst show that life is present.
Intermitting pulses are dangerous. David and Peter had an intermitting pulse, in reference to this fear-(Bunyan on the Fear of G.o.d, vol. 1, pp. 487, 489). [298] Mark well Christian"s definition of "fear." It is one of those precious pa.s.sages in which our author gives us the subject matter of a whole treatise in a few short and plain sentences. Treasure it up in your heart, and often ponder it there. It will prove, through the blessing of the Spirit, a special means of enlivening, when spiritual langour, in consequence of worldly ease, is creeping upon your soul-(Andronicus).
[299] "Pitiful old self-holiness." Mind this phrase. Far was it from the heart of good Mr. Bunyan to decry personal holiness. It is nothing but self-holiness, or the holiness of the old man of sin; for true holiness springs from the belief of the truth, and love to the truth. All besides this only tends to self-confidence, and self-applause-(Mason).
[300] It is good to call to mind one"s own ignorance, when in our natural estate, to excite humility of heart, and thankfulness to G.o.d, who made us to differ, and to excite pity towards those who are walking in nature"s pride, self-righteousness, and self-confidence-(Mason).
[301] "Temporary"; one who is doctrinally acquainted with the Gospel, but a stranger to its sanctifying power. The reasons and manner of such men"s declensions and apostasy are very justly and emphatically stated-(Scott).
[302] In Hoffman"s poetical version of the "Pilgrim," this sentence is, "And nature will return, like Pope, to pork"; alluding to one of the Popes, who used daily to have a dish of pork; but, being sick, his physicians forbade it, when the Pope, in a rage, cried out, "Give me my pork, in spite of G.o.d"-(ED).
[303] A true description of the state of some professors. Here see the reason why so many saints, as they are called, fall away.
From hence, some take occasion to deny the scriptural, soul-comforting doctrine, of the certain perseverance of G.o.d"s saints unto eternal glory. So they display the pride of their own hearts, their ignorance of G.o.d"s Word, while they make G.o.d"s promises of no effect, and the Gospel of his grace, only much ado about nothing-(Mason).
[304] Three young fellows, Mr. Tradition, Mr. Human-wisdom, and Mr. Man"s-invention, proffered their services to Shaddai. The captains told them not to be rash; but, at their entreaty, they were listed into Boanerges" company, and away they went to the war. Being in the rear, they were taken prisoners. Then Diabolus asked them if they were willing to serve against Shaddai. They told him, that as they did not so much live by religion as by the fates of fortune, they would serve him. So he made two of them sergeants; but he made Mr. Man"s-invention his ancient-bearer [standard-bearer]-(Bunyan"s Holy War).
[305] See how gradually, step by step, apostates go back. It begins in the unbelief of the heart, and ends in open sins in the life.
Why is the love of this world so forbidden? Why is covetousness called idolatry? Because, whatever draws away the heart from G.o.d, and prevents enjoying close fellowship with him, naturally tends to apostasy from him. Look well to your hearts and affections.
"Keep thy heart with all diligence, for out of it are the issues of life" (Prov. 4:23). If you neglect to watch, you will be sure to smart under the sense of sin on earth, or its curse in h.e.l.l. "See then that ye walk circ.u.mspectly, not as fools, but as wise, redeeming the time, because the days are evil" (Eph. 5:15, 16)-(Mason).
[306] O what a blessed state! what a glorious frame of soul is this! Job speaks of it as the candle of the Lord shining upon his head (29:3). The church, in a rapture, cries out, "Sing, O heavens; and be joyful, O earth; break forth into singing, O mountains: for the Lord hath comforted His people" (Isa. 49:13). Paul calls this, "The fullness of the blessing of the Gospel of Christ" (Rom.
15:29). O rest not short of enjoying the full blaze of Gospel peace and spiritual joy-(Mason). During the last days of that eminent man of G.o.d, Dr. Payson, he once said, "When I formerly read Bunyan"s description of the Land of Beulah, where the sun shines and the birds sing day and night, I used to doubt whether there was such a place; but now my own experience has convinced me of it, and it infinitely transcends all my previous conceptions." The best possible commentary on the glowing descriptions in Bunyan is to be found in that very remarkable letter dictated by Dr. Payson to his sister, a few weeks before his death-"Were I to adopt the figurative language of Bunyan, I might date this letter from the Land Beulah, of which I have been for some weeks a happy inhabitant.
The Celestial City is full in my view. Its glories have been upon me, its breezes fan me, its odours are wafted to me, its sounds strike upon my ears, and its spirit is breathed into my heart.
Nothing separates me from it but the River of Death, which now appears but as an insignificant rill, that may be crossed at a single step, whenever G.o.d shall give permission. The Sun of Righteousness has been gradually drawing nearer and nearer, appearing larger and brighter as He approached, and now He fills the whole hemisphere, pouring forth a flood of glory, in which I seem to float, like an insect in the beams of the sun; exulting, yet almost trembling, while I gaze on this excessive brightness, and wondering, with unutterable wonder, why G.o.d should deign thus to shine upon a sinful worm"-(Cheever). [307] In the immediate view of heavenly felicity, Paul "desired to depart hence, and be with Christ, as far better" than life. David "fainted for G.o.d"s salvation." In the lively exercise of holy affections, the believer grows weary of this sinful world, longs to have his faith changed for sight, his hope swallowed up in enjoyment, and his love perfected--(Scott).
[308] No other language than that of Bunyan himself, perused in the pages of his own sweet book, could be successful in portraying this beauty and glory; for now he seems to feel that all the dangers of the pilgrimage are almost over, and he gives up himself without restraint so entirely to the sea of bliss that surrounds him, and to the gales of Heaven that are wafting him on, and to the sounds of melody that float in the whole air around him, that nothing in the English language can be compared with this whole closing part of the "Pilgrim"s Progress," for its entrancing splendour, yet serene and simple loveliness. The colouring is that of Heaven in the soul; and Bunyan has poured his own Heaven-entranced soul into it. With all its depth and power, there is nothing exaggerated, and it is made up of the simplest and most scriptural materials and images. We seem to stand in a flood of light, poured on as from the open gates of paradise. It falls on every leaf and shrub by the way-side; it is reflected from the crystal streams that, between gra.s.sy banks, wind amidst groves of fruit-trees into vineyards and flower-gardens. These fields of Beulah are just below the gate of Heaven; and with the light of Heaven there come floating down the melodies of Heaven, so that here there is almost an open revelation of the things which G.o.d hath prepared for them that love Him--(Cheever).
[309] This is the place, this is the state, Of all that fear the Lord; Which men nor angels may relate With tongue, or pen, or word.
No night is here for to eclipse Its spangling rays so bright; Nor doubt, nor fear, to shut the lips Of those within this light.
The strings of music here are timed For heavenly harmony, And every spirit here perfumed With perfect sanct.i.ty. Here run the crystal streams of life, Quite thorow all our veins; And here by love we do unite With glory"s golden chains.--(Bunyan"s One Thing Needful).
[310] Mr. Flavel, being on a journey, set himself to improve the time by meditation; when his mind grew intent, till at length he had such ravishing tastes of heavenly joys, and such full a.s.surance of his interest therein, that he utterly lost the sight and sense of this world and all its concerns, so that for hours he knew not where he was. At last, perceiving himself faint, he alighted from his horse and sat down at a spring, where he refreshed himself, earnestly desiring, if it were the will of G.o.d, that he might there leave the world. His spirit reviving, he finished his journey in the same delightful frame; and all that night pa.s.sed without a wink of sleep, the joy of the Lord still overflowing him, so that he seemed an inhabitant of the other world-(Pneumatologia, 4to, 2d edit. p. 210).
[311] Who are these ministering spirits, that the author calls "men"? Are they the glorified inhabitants of the Celestial City?
Moses and Elias appeared at the transfiguration; so the spirit who spake with John (Rev. 20:10), was his fellow-servant. Are these "spirits of just men made perfect"-the angel-ministering spirits which are sent forth to minister for them who shall be heirs of salvation? (Heb. 1:14; 12:22, 23)-(ED).
[312] What are these two difficulties? Are they not death without, and unbelief within? It is through the latter that the former is all-distressing to us. O for a strong, world-conquering, sin-subduing, death-overcoming faith, in life and death! Jesus, Master, speak the word, unbelief shall flee, our faith shall not fail, and our hope shall be steady-(Mason).
[313] Well, now the pilgrims must meet with, and encounter, their last enemy, death. When he stares them in the face, their fears arise. Through the river they must go. What have they to look at?
What they are in themselves, or what they have done and been? No.
Only the same Jesus who conquered death for us, and can overcome the fear of death in us-(Mason).
[314] But tim"rous mortals start and shrink To cross this narrow sea; They linger, shivering on the brink, And fear to launch away-(Watts). Evodias could not join in the pet.i.tion of the Liturgy-"From sudden death, good Lord, deliver us." He had his wish; and expired suddenly on a Lord"s-day morning, while thousands were a.s.sembling to hear him preach-(Andronicus).
[315] Bunyan died in perfect peace, though it is probable that he expected darkness in the trying hour. Thus he says, in his treatise on Paul"s Departure, "Aye, this will make thee cry, though thou be as good as David. Wherefore learn by his sorrows to serve thy generation, by the will of G.o.d, before falling asleep. G.o.d can pardon thy sins, and yet make them a bitter thing and a burden at death. It is easy to HIM to pardon, and yet break all thy bones; or show Himself in such dreadful majesty, that Heaven and earth shall tremble at His presence. Let the thoughts of this prevail with thee to manage thy time and work in wisdom, while thou art well" (Vol. 1, p. 730)-(ED).
[316] Satan is suffered to be very busy with G.o.d"s people in their last moments, but he too, like death, is a conquered enemy by our Jesus; therefore, amidst all his attacks, they are safe. He cannot destroy them whom Jesus hath redeemed, for He is faithful to them, and almighty to save-(Mason).
[317] Hopeful, agreeably to his name, was not only preserved from terror, but enabled to encourage his trembling companion telling him the welcome news that "he felt the bottom, and it was good."
Blessed experience! If Christ is our foundation, we have nothing to fear, even in the swellings of Jordan, for death itself cannot separate us from the love of Christ-(Burder).
[318] When you visit a sick or death bed, be sure that you take G.o.d"s Word with you, in your heart and in your mouth. It is from that only that you may expect a blessing upon, and to the soul of, the sick or the dying; for it is by the Word of G.o.d faith came at the first; it is by that, faith is strengthened at the last; and Jesus is the sum and substance of the Scriptures-(Mason).
[319] Jesus Christ, He is indeed the Alpha and Omega, the first and the last, the beginning of our hope, and the end of our confidence. We begin and end the Christian pilgrimage with Him; and all our temptations and trials speak loudly, and fully confirm to us that truth of our Lord, "Without Me ye can do nothing" (John 15:5)-(Mason).
[320] The temporary distresses of dying believers often arise from bodily disease, which interrupt the free exercise of their intellectual powers. Of this Satan will be sure to take advantage, as far as he is permitted, and will suggest gloomy imaginations, not only to distress them, but to dishearten others by their example.
Generally they who, for a time, have been most distressed, have at length died most triumphantly-(Scott).
[321] I cannot trust myself to read the account of Christian going up to the Celestial Gate, after his pa.s.sage though the River of Death-(Arnold).
[322] Bunyan, in his Saint"s Knowledge of Christ"s Love, describes the feelings of the pilgrim, while clothed with mortality, looking up to the heights of Heaven. Christ could mount up-Elijah had a chariot of fire-Enoch was taken by G.o.d. But I, poor I, how shall I get thither? How often are considering thoughts wanting in professors! The question is happily solved in Christian and Hopeful"s experience; they left all their mortal garments and burdens behind them in the river, and their free spirits for the first time felt the sweets of liberty in their perfection-(ED).
[323] I know that all who go to paradise, are conducted thither by these holy ones; but yet, for all that, such as die under the cloud, for unchristian walking with G.o.d, may meet with darkness on that day, and go heavily hence. But as for those who have been faithful to their G.o.d, they shall see before them, or from earth see glory-(Bunyan"s Paul"s Departure, vol. 1, p. 741).
[324] Ah, Christian! None can conceive or describe what it is to live in a state separate from a body of sin and death. Surely in some happy, highly-favoured moments, we have had a glimpse, a foretaste of this, and could realize it by faith. O for more and more of this, till we possess and enjoy it in all its fullness!
If Jesus be so sweet to faith below, who can tell what He is in full fruition above? This we must die to know-(Mason).
[325] Bunyan has, with great beauty and probability, brought in the ministry of angels, and regions of the air, to be pa.s.sed through in their company, rising, and still rising, higher and higher, before they come to that mighty mount on which He has placed the gates of the Celestial City. The angels receive His pilgrims as they come up from the River of Death, and form for them a bright, glittering, seraphic, loving convoy, whose conversation prepares them gradually for that exceeding and eternal weight of glory which is to be theirs as they enter in at the gate. Bunyan has thus, in this blissful pa.s.sage from the river to the gate, done what no other devout writer, or dreamer, or speculator, that we are aware of, has ever done; he has filled what perhaps in most minds is a mere blank, a vacancy, or at most a bewilderment and mist of glory, with definite and beatific images, with natural thoughts, and with the sympathizing communion of gentle spirits, who form, as it were, an outer porch and perspective of glory, through which the soul pa.s.ses into uncreated light. Bunyan has thrown a bridge, as it were, for the imagination, over the deep, sudden, open s.p.a.ce of an untried spiritual existence; where it finds, ready to receive the soul that leaves the body, ministering spirits, sent forth to minister unto them who are to be heirs of salvation-(Cheever).
[326] Glory beyond all glory ever seen By waking sense, or by the dreaming soul! The appearance, instantaneously disclosed, Was of a mighty City-boldly say A wilderness of building, sinking far, And self-withdrawn into a wondrous depth, Far sinking into splendour without end! Fabric it seemed of diamond and of gold, With alabaster domes and silver spires, And blazing terrace upon terrace, high Uplifted: here, serene pavilions bright, In avenues disposed; there, towers begirt With battlements, that on their restless fronts Bore stars-illumination of all gems!--(Wordsworth).