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The Pilgrims again cunverse with Ignorance.
HOPE. That I think he doth ; but however let 118 tarry for him. So they did.
Then Christian said to him, “ Come away, man why do you stay so behind ?” .
IGNOR. I take my pleasure in walking alone, even more a great deal than in company, unless I like it better.
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 tiine in this solitary place.” Then directing his speech to Ignorance, he said, “Come, how do you? 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.
Cur. So do many that are never like to come there. “The soul of the sluggard desireth, and hath notbing." (Prov. xiii. 4.)
IGNOR. But I think of them, and leave all for them.
Chr. That I doubt: for to leave all is a very bard 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 map says, “ He that trusteth in his own heart is a fool.” (Prov. xxviii. 26.)
Ignor. This is spoken of an evil heart; but mine is a good one.
Chr. But how dost thou prove that?
Chr. That may be through its deceitfulness; for a man's heart may minister comfort to him in the
Tespecting the Agreement of Heart and Lite.
hopes of that thing for which he has yet 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. “ Ašk 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 has 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 one thing indeed to have these, and another thing only to think so.
Ignor. Pray, wbat 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.” It saith also, that “ every imagination of the heart of a man is only evil, and that continually." Gen. vi. 5. Rom. iii. And again, “ The imagination of man's heart is evil from his youth." Now then, when we think thus of ourselves, having sense thereof, then are our thoughts good ones, befause according to the word of God.
Conversation of Christian, Hopeful, and IgQorance, 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 judgment upon our heart, so it passeth a judgment upon our ways; and when the thoughts of our hearts and ways agree with the judgmeat which the word giveth of both, then are both good, because agreeing thereto.
IGNOR. Make out your meaning.
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. (Psal. cxxv. 5. Prov. jj. 15.) Now when a man thus thinketh of his ways, I say when he doth sensibly, and with heart-bumiliation, thus think, then hath he good thoughts of his own ways, because his thoughts now agree with the judgment of the word of God.
IGNOR. What are good thoughts concerning God?
Chr. Even, as I have said concerning ourselves, when our thoughts of God do agree with what the word saith of him; and that is, when we think of his being and attributes as the word bath taught; of which I cannot now discourse at large. But to speak of him in reference to us: then we have right thoughts of God when we think that he knows us better than we know ourselves, and can see sin in us when and where we can see none in ourselves : when we think he knows our inmost thoughts, and that our heart, with all its depths, is always open unto his eyes, also when we think that all our righteousness stinks in his nostrils, and that therefore be cannot abide to see us stand before him in any confidence, even in all our best performances.
IGNOR. Do you think that I am such a fool as to think God can see no further than I; or that I would some to God in the best of my performances ?
08 to the Nalure of that Faith which justifies a Sinner.
through his grauius, Christ make her by virtue
Chr. Why, how dost thou think in this manner?
Ignor. Why, to be short, I think I must believe in Christ for justification.
Chr. How? think thou must believe in Christ, when thou seest not thy need of biin! Thou neither seest thy original nor actual infirmities; but bast 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 Cbrist?
Ignor. I believe well enough for all that.
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 laws. Or tlius, Christ makes my duties, that are religious, acceptable to his Father by virtue of his merits, and so shall I be justified.
Chr. Let us give an answer to this confession of thy faith:
1. Thou believest with a fantastical faith; for this faith is no where described in the word.
2. Thou believest with a false faith; because thoil takest justification from the personal righteousness of Christ, and appliest it to tby own. . 3. This faith maketh not Christ a justifier of thy person, but of thy actions; and of thy person for thy actions' sake, which is false.
4. Therefore this faith is deceitful, even such as will leave thee under wrath in the day of God Almighty: for true justifying faith puts the soni, as sensible of its lost condition by the law, upou fleeing for refuge unto Christ's righteousness, (which righteousness of his is nut an act of grace by which he maketh, for justification, thy obedience accepted of God, but his personal obedience to the law, in doing and suffering for us what that required at our hands :)
Conversation of Christian, Hopeful, and ignorance,
this righteousness, I say, true faith accepteth; under the skirt of which the soul being shrouded, and by it presented as spotless before God, it is accepted, and acquitted from condemnation.
IGNOR. What! would you have us trust to what Christ in his own person hath done without us? This conceit would loosen the reins of our lust, and tolerate us to live as we list: for what matter how we live, if we may be justified by Christ's personal righteousness from all, when we believe it?
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 effect of saving faith in this righteousness of Christ, which is to bow and win over the heart to God in Cbrist, 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 hiin from heaven.
IGNOR. What! you are a man for revelation : I do 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 hiin to them.
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 to speak so slightly of this matter: for this I boldly affirmn, (even as my good companion hath done,) that no inan can know Jesus Christ but by the revelation of the Father; yea, and faith too, by