[98] Here Bunyan gives a very clear and distinct account of that righteousness of Christ, as Mediator, which He wrought out by His perfect obedience to the law of G.o.d for all His seed. And by this righteousness, and no other, are they fully justified from all condemnation in the sight of G.o.d. Reader, study this point deeply, so as to be established in it. It is the essence of the Gospel, enters into the life and joy of faith, brings relief to the conscience, and influence to the love of the Lord our Righteousness; and so brings forth the fruits of righteousness which are by Him to the praise and glory of G.o.d, and administers Divine consolation in the hour of death--(Mason).
[99] Is there righteousness in Christ? That is mine, the believer may say. Did He bleed for sins? It was for mine. Hath He overcome the law, the devil, and h.e.l.l? The victory is mine. And I do count this a most glorious life?--Sometimes (I bless the Lord) my soul hath this life not only imputed to me, but the glory of it upon my spirit. Upon a time, when I was under many condemnings of heart, and fearing I should miss glory, methought I felt such a secret motion as this--Thy righteousness is in Heaven. The splendour and shining of the Spirit of grace upon my soul, gave me to see clearly that my righteousness, by which I should be justified, was the Son of G.o.d Himself representing me before the mercy-seat in His own Person; so that I saw clearly, that day and night, wherever I was, and whatever I was doing, there was my righteousness, just before the eyes of the Divine glory, and continually at the right hand of G.o.d. At another time, whilst musing, being afraid to die, these words came upon my soul, "Being justified freely by His grace, through the redemption which is in Christ." This stayed my heart.
And thus is the sinner made alive from the dead, by being justified through the righteousness of Christ, which is unto all and upon all them that believe--(Bunyan"s Law and Grace).
[100] Sometimes I have been so loaden with my sins, that I could not tell where to rest, nor what to do; yea, at such times, I thought it would have taken away my senses; yet, at that time, G.o.d through grace hath all on a sudden so effectually applied the blood that was spilt at Mount Calvary out of the side of Jesus, unto my poor, wounded, guilty conscience, that presently I have found such a sweet, solid, sober, heart-comforting peace, that I have been in a strait to think that I should love and honour Him no more.
Sometimes my sins have appeared as big as all the sins of all the men in the nation--(reader, these things be not fancies, for I have smarted for this experience); but yet the least stream of the heart-blood Jesus hath vanished all away, and I have been delivered up into sweet and heavenly peace and joy in the Holy Ghost--(Bunyan"s Law and Grace, vol. 1, p. 549).
[101] While the soul lives upon the sweet impressions which are made by the application of the promises, it may be said to live upon frames and feelings; for as its comforts abate, so will its confidence. The heart can never be established in grace, till the understanding is enlightened to discern what it is to have pardon by the deed done--(J. B.).
[102] O brave Christiana! See what it is to have one"s heart inflamed with a sense of the love of Christ. Christiana thinks everyone would naturally be affected as she was, if they were present; but she forgets that which she sees and feels is of special, peculiar, distinguishing grace--(Mason). Shall I have my sins and lose my soul? Would not Heaven be better to me than my sins?--the company of G.o.d, Christ, saints, and angels, than the company of Cain, Judas, Balaam, with the devils, in the furnace of fire? Canst thou now that readest, or hearest these lines, turn thy back, and go on in thy sins?--(Bunyan"s Law and Grace, vol.
1, p. 575). Reader, thus would Christiana plead with unG.o.dly relatives and friends; and if thou art in such a case, wilt thou not listen to such a plea?--(ED).
[103] Mind how tenderly Great-heart deals with warm-hearted Christiana. He does not attempt to throw cold water upon the fire of her affections, but gently insinuates, 1. The peculiar frame of the mind she speaks from; 2. Suggests that she must not always expect to be in such raptures; and, 3. Reminds her that her indulgences were of a peculiar nature, not common to all, but bestowed upon the faithful in Christ only; and that, therefore, amidst all her joyful feelings, she should know to whom she was indebted for them, and give all the glory to the G.o.d of all grace--(Mason).
[104] Simple, contented in gross ignorance; Sloth, an indolence which smothers all conviction; Presumption, carnal security, which hardens against reproof--(Andronicus). These are the great opposers of vital religion. The end of these things is death--(Barder).
[105] It was a custom, to a late period, to hang up murderers in irons, until the body dropped to pieces; that such terrible examples might deter others from the like crimes; hence, under the old wood-cut ill.u.s.trating this pa.s.sage, is written--
"Behold here how the slothful are a sign, Hung up, because holy ways they did decline."
--(ED).
[106] G.o.d, as it were, gibbets some professors, and causes their names and characters to be publicly exhibited, as a terror to others, and as a warning to His own people--(Mason). The dreadful falls and awful deaths of some professors are to put others upon their guard against superficial, slothful, and presumptuous hopes.
The real occasion of turning aside lies in the concealed l.u.s.ts of the heart--(Scott).
[107] Let us consider the characters of these three professors: 1.
Here is a Simple, a foolish credulous professor, ever learning, but never coming to the knowledge of the truth, so as to believe it, love it, and be established on it; hence liable to be carried away by every wind of doctrine. 2. Sloth, a quiet, easy professor, who never disturbs anyone by his diligence in the Word of G.o.d, nor his zeal for the truths and glory of G.o.d. 3. Presumption, one who expects salvation in the end, without the means prescribed by G.o.d for attaining it. O beware of these three sorts of professors, for they turn many aside!--(Mason).
[108] What is meant by the Hill Difficulty? Christiana has set out from Destruction, been received and encouraged at the wicket-gate, and directed on her journey. The path is comparatively easy, until she is about to put on a public profession, by joining a church. This is situated upon the summit of this hill of difficult ascent. Is it intended to represent that prayerful, watchful, personal investigation into Divine truth, which ought to precede church-fellowship? Nothing is more difficult to flesh and blood than to be compelled, upon pain of endless ruin, to think for ourselves on matters of religion.
The formalist and hypocrite follow the persuasions of man, and take an easier path, and are lost. The fear of man causes some to abandon the ascent. Dr. Cheever has, in his Hill Difficulty, very happily described the energy that is needful to enable the pilgrim to make the ascent. He forcibly proves the utter impossibility of making the ascent by ceremonial observances, or while enc.u.mbered with worldly cares or pride in trinkets of gold and costly array.
He reminds us of the solemn advice of Peter, "be ye built up a spiritual house, a holy priesthood to offer up spiritual sacrifice acceptable to G.o.d by Jesus Christ." Every weight must be set aside, and salvation must be worked out with fear and trembling--(ED).
[109] The river of life is pure and clear as crystal. Is the doctrine offered to thee so? Or is it muddy, and mixed with the doctrines of men? Look, man, and see, if the foot of the worshippers of Baal be not there, and the water fouled thereby. What water is fouled is not the water of life, or at least not in its clearness.
Wherefore, if thou findest it not right, go up higher towards the spring-head, for nearer the spring the more pure and clear is the water--(Bunyan"s Water of Life).
[110] This represents to us that some preachers, as the Prophet says, foul the water with their feet (Ezek. 24:18); that is, though they preach somewhat about Christ, and salvation by Him, yet they so clog, mire, and pollute the stream of free grace, with pre-requisites, terms, and conditions, that the poor thirsty soul cannot drink the water, nor allay his thirst with it; but is forced to let it stand, till these gross dregs sink to the bottom. Yea, we ought to beware of drinking such filthy dregs; for they will certainly swell us up with the company of pride of our free will, human merit, and self-righteousness, which oppose the glory of Jesus, and comfort of our souls--(Mason).
[111] Although the cautious of Holy Writ are plain as posts and chains, and the warnings as a ditch, and the solemn threatenings of the New Testament against pharisaic formalism and hypocrisy are like a hedge, to prevent pilgrims wandering into paths that end in eternal misery, yet there are many who break through all these merciful restraints, and rush upon destruction--(ED).
[112] Examine, which do you like better, self-soothing or soul-searching doctrine? Formalists and hypocrites love the former, and hate the latter. But the sincere and upright are discovered by desiring to have their hearts searched to the quick, and their ways tried to the utmost; and, therefore, with David will cry, "Search me, O G.o.d, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting"
(Psa. 129:23, 24)--(Mason).
[113] Heart-work is hard work; it is hard work to be stripped; it is hard work to deny self, take up your cross, and follow Jesus.
It is hard work to fight the fight of faith; it is hard work against hope to believe in hope. A formalist and hypocrite will go, in outward things, as far as the real Christian; but touch him on the inward work, and he will start aside--(J. B.).
[114] He who is a stranger to the hard work of self-denial, and how difficult it is to the flesh, knows not what this Hill Difficulty means; for the nearer to the arbour of Jesus" rest, the more difficulties in the way, but the sweeter it is when attained--(Mason).
[115] Regard not in thy pilgrimage how difficult the pa.s.sage is, but whither it tends; not how delicate the journey is, but where it ends. If it be easy, suspect it; if hard, endure it. He that cannot excuse a bad way, accuseth his own sloth; and he that sticks in a bad pa.s.sage, can never attain a good journey"s end--(Quarles"
Enchiridion).
[116] There were stairs in the temple, and but one pair, and these winding. He that went up must turn with the stairs. This is a type of a twofold repentance; that by which we turn from nature to grace, and that by which we turn from the imperfections of a state of grace to glory. But this turning and turning still, displeases some much. They say it makes them giddy; but I say, Nothing like this to make a man steady. A straight stair is like the ladder that leads to the gallows. They are turning stairs that lead to the heavenly mansion. Stay not at their foot; but go up them, and up them, and up them, till you come to Heaven--(Bunyan"s Solomon"s Temple).
[117] When we are praised, a conscious blush should pervade us, well knowing how much we have to be ashamed of. But some have got such vain confidence in their own righteousness, merits, and perfection, that they have hereby got what the Scriptures call a wh.o.r.e"s forehead, and refuse to be ashamed (Jer. 3:3). O cry to the Lord continually against spiritual pride, and for an humble heart, knowing thyself to be a poor sinner!--(Mason).
[118] Eve looking first into those worthy privileges which G.o.d had given her, and dilating delightfully of them before the devil, she lost the dread of the command from off her heart, which Satan perceiving, now added to his former forged doubt a plain and flat denial--"Ye shall not surely die." When people dally with the devil, and sit too near their outward advantages, they fall into temptation--(Bunyan on Genesis, vol. 2, p. 429).
[119] Reader, mind this well, remember it often, and it will do thee good. I am a witness against myself, of how much I have lost by indulging the flesh, and how much I have suffered by forgetfulness.
But O what a gracious Lord do we serve! this is no excuse for our folly, but an aggravation of our faults; and ought to sink us lower in shame, and to excite us to greater care, diligence, and watchfulness; else we shall surely smart for our folly, if not in h.e.l.l, yet in our consciences--(Mason).
[120] This may refer to the awful end of one of Bunyan"s early friends, who became a notorious apostate--one John Child, whose sufferings were published with those of Spira. Child was so afraid of persecution, as to give up his profession; and then, overwhelmed by despair, he committed suicide. Or to such an one as the professor, in the Marian days, who recanted to save burning, but who was burnt to death by his house catching fire--(Ivimey).
[121] It is not very easy to determine the precise idea of the author in each of the giants who a.s.sault the Pilgrims, and are slain by the conductor and his a.s.sistants. Some have supposed that unbelief is here meant, but Grim or b.l.o.o.d.y-man seem not to be opposite names for this inward foe; nor can it be conceived, that unbelief should more violently a.s.sault those who are under the care of a valiant conductor, than it had done the solitary pilgrims. I apprehend, therefore, that this giant was intended for the emblem of certain active men who busied themselves in framing and executing persecuting statutes, which was done at the time when this was written, more violently than it had been before. Thus the temptation to fear man, which at all times a.s.saults the believer when required to make an open profession of his faith, was exceedingly increased; and as heavy fines and severe penalties, in accession to reproach and contempt, deterred men from joining themselves in communion with dissenting churches, that way was almost unoccupied, and the travelers went through bypaths, according to the author"s sentiments on the subject. But the preaching of the Gospel, by which the ministers of Christ wielded the sword of the Spirit, overcame this enemy; for the example and exhortations of such courageous combatants animated even weak believers to overcome their fears, and to act according to their consciences, leaving the event to G.o.d. This seems to have been the author"s meaning; and perhaps he also intended to encourage his brethren boldly to persevere in resisting such persecuting statutes, confidently expecting that they should prevail for the repeal of them; by which, as by the death of the giant, the pilgrims might be freed from additional terror, in acting consistently with their avowed principles--(Scott).
[122] This reminds us of the words of Mr. G.o.dly-fear to Diabolus, when Captain Credence sent a pet.i.tion to Immanuel for mercy--"We are resolved to resist thee as long as a captain, a man, a sling, or a stone shall be found in Mansoul to throw at thee. Then said the Lord Mayor to Diabolus, O thou devouring tyrant, be it known to thee, we shall hearken to none of thy words!"--(Bunyan"s Holy War). Happy are the G.o.dly-fears and Great-hearts who use such decided language to the enemy of souls--(ED).
[123] Sincere and earnest Christiana, at this time, had a proverbial expression--"It is better that the body should die to this world by the lions without, than that body and soul should die eternally by our l.u.s.ts within."--(ED).
[124] O pilgrims, when dangers beset you, and fears arise in you, hear what the Lord speaks to you; and in the belief of his truth, quit yourselves manfully: "Fight the good fight of faith," ever remembering that "you are more than conquerors through Christ who hath loved you!" Faith will exalt the love and power of Christ above the fear of every enemy--(Mason).
[125] O pilgrim, it is sweet to reflect that every lion-like foe is under the control of thy G.o.d, and cannot come one link of the chain nearer to thee than thy Lord will permit! Therefore, when fears and terrors beset thee, think of thy Lord"s love to thee, His power engages to preserve thee, and His promises to comfort thee. For "the Lord is nigh unto all them that call upon Him"
(Psa. 145:18)--(Mason).
[126] From the deeply interesting narrative of the experience of Mr. Fearing, it is plain that the lions and their backer, Giant Grim or b.l.o.o.d.y-man, relates entirely to temporal troubles; most likely to those infamous penal statutes under which Dissenters so severely suffered. The uniting in church-fellowship was not only attended with the ordinary difficulties, but with danger from the lions--church and state; especially when backed by ferocious judges, such as Jefferies and others. Spiritual enemies--sin, death, and h.e.l.l--were the only terrors under which Mr. Fearing suffered; temporal persecutions--"difficulties, lions, or Vanity Fair--he feared not at all." The battle probably refers to the flimsy sophistry used in defence of persecution, as opposed to the Word of G.o.d, the sword of the Spirit, by which our Puritan heroes destroyed these anti-Christian arguments--(ED). Now that the lions are removed, may we not fear that hypocrites will thrust themselves into our churches? It is easy, cheap, and almost fashionable, to be religious: this should promote solemn investigation--(Andronicus).
[127] How mindful is our Lord of us! How gracious is He to us! What blessed provision doth He make for us! If pilgrims are attacked by Giant Grim, and terrified with the sight of lions, they may be sure that it is only a prelude to some sweet enjoyment of their Lord"s love, and that they are near to some asylum, some sanctuary of rest, peace, and comfort. Some bitter generally precedes the sweet, and makes the sweet the sweeter--(Mason).
[128] O it is hard work to part with Great-heart! How many blessings do we lose for want of asking! Great-heart is at the command of our Lord. O for more power to cry incessantly to the Lord for the presence of Great-heart, that we may go on more cheerfully and more joyfully in the ways of the Lord!--(Mason).
[129] Here is a blessed mark of being vessels of the grace of G.o.d, when we delight in the sight of, salute, and welcome others in the way to Zion, and mutually have our hearts and affections drawn out to each other in love. O how sweet is the fellowship of pilgrims below! What must it be above? Infinitely above conception--(Mason).
[130] Reader, can you feed upon Christ by faith? Is the Lamb the nourishment of thy soul, and the portion of thy heart? Canst thou say, from blessed experience, "His flesh is meat indeed, and His blood is drink indeed?" Is it thy delight to think of Him, hear of Him, speak of Him, abide in Him, and live upon Him? O bless Him and praise Him for His distinguishing mercy, this spiritual appet.i.te! It is peculiar to His beloved ones only--(Mason).
[131] Pray mind the above note, "Christ"s bosom is for all pilgrims." [This is the room in which they all lay, and its name is Peace--ED]. It is there the weary find rest, and the burdened soul ease. O for more reclinings of soul upon the precious bosom of our Lord! We can be truly happy nowhere else--(Mason).
[132] Immanuel also made a feast for them. He feasted them with food that grew not in the fields of Mansoul, nor in the whole kingdom of the Universe. It came from the Father"s court. There was music also all the while at the table, and man did eat angels" food. I must not forget to tell you, that the musicians were the masters of the songs sung at the court of Shaddai--(Bunyan"s Holy War).
[133] O what precious harmony is this! How joyful to be the subjects of it, and to join in it! The free, sovereign grace of G.o.d is the delightful theme, and glory to G.o.d in the highest the universal chorus. It is the wonder and joy of sinners on earth, and of angels in Heaven--(Mason).
[134] Our author intimates that G.o.d sometimes communicates spiritual knowledge and heavenly joy by "dreams and visions of the night."
The Holy One "worketh all things after the counsel of His own will," and employs what means He pleases to bring into captivity every thought to the obedience of Christ. The effect produced by dreams must be brought to this test. It is a good maxim, that what leads to G.o.d, must have come from G.o.d--(Ivimey).
[135] If Mercy were sweetly surprised with this dream, we are sure that nothing but the surprise of mercy can overcome the hardened sinner"s heart, who, expecting the stroke of justice, instead of the executioner with a death-warrant, finds a messenger of peace, with a pardon free and full, revealing the grace, mercy, and love of G.o.d, through the redemption which there is in the love of G.o.d--(J. B.).
[136] O how blessed are they who are watching and waiting continually to hear the small, still voice of the Spirit, speaking rest and peace to their souls by the blood of the Lamb! O how condescending is our Lord, thus to visit us, and converse with us in the way to his kingdom!--(Mason). And how blessed is church fellowship when the members are governed by these heavenly principles, watchfulness, humility of mind, prudence, piety, and charity--(ED).
[137] The a.s.surance that the dream should he accomplished, is grounded on the effects produced upon Mercy"s heart; there is no danger of delusion, when so scriptural an encouragement is inferred even from a dream--(Scott).
[138] Can we wonder that the pilgrims longed to spend some time with such lovely companions? Reader, how is your inclination? Add to these "Simplicity, Innocence, and G.o.dly-sincerity; without which three graces thou wilt be a hypocrite, let thy notions, thy knowledge, thy profession, and commendations from others, be what they will."--(Holy Life, vol. 2, p. 539). Christian, in choosing thy companions, specially cleave to these six virgins, for they not only have very comely and sober countenances, but Christ dwells with them--(ED).