The Works of John Bunyan, vol 3, John Bunyan [ebook reader color screen TXT] 📗

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. 139:23, 24). O

what will it avail in a dying hour, or in the judgment day, that we have worn the mark of profession, and seemed to man, what we were not in heart and reality of life before God! From all self-deceiving, good Lord, deliver us! for we are naturally prone to it—(Mason).

[83] This observation is grounded on the good old distinction, that the merit of Christ’s obedience unto death is sufficient all who by faith apply for an interest in it. Nothing but pride, the carnal mind, and enmity to God and religion, influence men to neglect so great salvation; and when the regenerating power of the Holy Spirit accompanies the Word, sinners are made willing to accept the proffered mercy, and encouraged by the invitations which before they sinfully slighted—(Scott).

[84] That is my very character, says many a doubting, broken hearted sinner. Well, thank God, says many a self-confident, whole-hearted Pharisee, it is far from being mine. We can only say this, he that knows most of his own superlatively deceitful and desperately wicked heart, suspects himself most, and exercises most godly jealousy over himself; while persons, who see least of themselves, are most self-confident and daring. Even Judas could as boldly ask, ‘Master, is it I’ who shall betray Thee? as any of the rest of His disciples—(Mason).

[85] Mr. Ivimey supposes this to be intended by Mr. Bunyan to show his approbation of the practice of singing in public worship. It was then a custom which had been recently introduced, and was a subject of strong controversy. Soon after Bunyan’s death, Benjamin Keach vindicated the practice, by proving that singing is an ordinance of Jesus Christ, in answer to Marlowe’s Discourse against Singing. It must not be forgotten, that our pilgrim forefathers generally met in secret, and that singing would have exposed them to imminent peril of their lives. Now we have no such fear; we can unite heart and voice in the language of Dr. Watts—

‘Lord, how delightful ‘tis to see

A whole assembly worship Thee!

At once they sing.’

That is, when singing men or women do not prevent the godly from uniting in this delightful part of Divine worship by introducing new tunes, to sing to the praise and glory of themselves. Let such as are guilty of this solemnly ask the question, Was the late Mr.

Huntingdon right in estimating their piety at less than twopence per dozen?—(ED).

[86] Ah, Mrs. Timorous, how many professed pilgrims hast thou befooled and turned back! How often does she attack and affright many real pilgrims! I am sure she has often made my poor heart ache with her ghastly looks and terrifying speeches. O may we ever say to her, in our Lord’s words, ‘Get thee behind me, Satan; thou savourest not the things that be of God, but those that be of men’

(Matt. 16:23)—(Mason).

[87] A very simple and artless confession. The Lord works very differently upon His elect; but always to the same end, namely, to make us prize Christ, His salvation and His ways, and to abhor ourselves, the paths of sin, and to cast off all self-righteous hopes. If this is effected in thy heart, reader, it is no matter whether thou canst tell of visions and dreams, or talk high of experiences. Where the soul is rooted and grounded in the knowledge of Christ, and love to His ways, though there may be many fears, yet this is an indubitable proof of a real and sincere pilgrim—(Mason).

[88] They who are acquainted with the manner in which persons are received into Congregational churches, by relating a verbal account of their experience, will recognize in this narrative a resemblance to that practice. Christiana, a grave matron, appears to have felt no difficulty in complying with the requisition; but Mercy, young and inexperienced, blushed and trembled, and for awhile continued silent. Their profession being approved, the readiness of the church to receive them is expressed by the warmest wishes for their spiritual prosperity—(Ivimey).

[89] ‘Thou hast given credit to the truth’; what is this but faith—the faith of the operation of God? But some may ask, What!

is justifying, saving faith, nothing more than a belief of the truth? If so, the very devils believe; yea, more, they tremble also. True; but mind how Mercy’s faith wrought by her works. She fled for refuge to the hope set before her in the Gospel. She fled from sin, from the City of Destruction, to Christ for salvation.

Though she had not the joy of faith, yet she followed on to know the Lord, walking in His ways, and hoping for comfort from the Lord in His due time. O! if thou hast a grain of this precious faith in thy heart, bless Jesus for it, and go on thy way rejoicing—(Mason).

[90] Mr. Ivimey considers that this bath in the garden refers to the baptism of the pilgrims by immersion, after having related their experience, as a publicly putting on of Christ. ‘And now why tarriest thou? Arise, and be baptized, and wash away thy sins, calling on the name of the Lord’ (Acts 22:16). Innocent says that ‘her Master would have them do’; and they went out into the garden to the bath, and were much enlivened by it. Bunyan left it to the convert to act for himself as to water-baptism; all that he required, as a prerequisite to church-communion, was the new birth, or the baptism of the Holy Spirit. He calls this the ‘bath of sanctification’; no Christian considers water-baptism a source of sanctification; it is only the outward sign. It must be left to the reader’s candid judgment to decide whether baptism, upon a profession of faith, is here intended by that that the Master would have them do—(ED).

[91] There is no travelling on pilgrimage without gathering soil.

There are no pilgrims but daily need to have recourse to this bath of sanctification—the blood of Jesus, which cleanses from all sin (1 John 1:7). Christ is the fountain opened for sin and for uncleanness (Zech. 13:1). Christ is the soul’s only bath. As all baths are for the purification of the body, such is this bath to our soul. But unless a bath be used, this cannot be effected; so, unless we have recourse to Christ, we cannot enjoy the purification of the soul; but the Holy Ghost, the Sanctifier, convinces us of sin, shows us our fresh-contracted spots and defilements, and leads us to the blood of the Lamb. O how does this enliven and strengthen our souls, by filling our conscience with joy and peace in believing!—(Mason).

[92] Baptism and the Lord’s Supper I receive and own as signs of the covenant of grace; the former as a sign of our engrafting into Christ, and the latter to show forth His death, as an emblem or type of the benefits purchased thereby to His church and people—(Philip Henry, altered by ED).

[93] This means the sealing of the Spirit, whereby they were sealed unto the day of redemption (Eph. 4:30). O this is blessed sealing!

None know the comfort and joy of it but those who have experienced it. It confirms our faith, establishes our hope, and inflames our affections to God the Father for His everlasting love, to God the Son for His everlasting atonement and righteousness, and to God the Spirit for His enlightening mercy, regenerating grace, quickening, sanctifying, testifying, and assuring influences, whereby we know that we are the children of God; for ‘the Spirit itself beareth witness with our spirits, that we are the children of God’ (Rom. 8:16). All the comfort of our souls lies in keeping this seal clear in our view. Therefore grieve not the Holy Spirit—(Mason).

[94] They who have put on this raiment are clothed with humility; they readily perceive the excellence of other believers, but can only discern their own in the glass of God’s Word. At the same time, they become very observant of their own defects, and severe in condemning them, but proportionally candid to their brethren; and thus they learn the hard lesson of esteeming others better than themselves—(Scott).

[95] This is always the case when souls are clothed in the robe of Christ’s righteousness. They are little, low, and mean in their own eyes, and they esteem each other better than themselves; whereas they who at all look to, or depend upon, their own righteousness for their clothing and justification before God, always look down with an air of supercilious contempt upon others who they think are not so righteous as themselves. Lord, hide self-righteous pride from my heart, and sink me into the depth of humility, that I may ever glory in Thee, in whom I am perfectly righteous!—(Mason).

See also Romans 6:1-5, and Galatians 3:27—(Ivimey).

[96] The conductor, named Great-heart, is a Gospel minister under the direction of the Holy Spirit; courageous, armed with the sword of the Spirit, enjoying the hope of salvation, and defended by the shield of faith—(Barder).

[97] This is the comfort, joy, and glorying of a pilgrim’s heart.

Hath Jesus performed righteousness to cover us, and spilled blood to wash us? Have we the faith of this? O how ought we to love Him, rejoice in Him, and study to glorify Him in every step of our pilgrimage!—(Mason).

[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 God for all His seed. And by this righteousness, and no other, are they fully justified from all condemnation in the sight of God. 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 God, 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 hell? 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 God 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 God. 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, God through grace