The Riches of Bunyan Part 6

Then said Christian, "What means this?"

The Interpreter answered, "This parlor is the heart of a man that was never sanctified by the sweet grace of the gospel; the dust is his, original sin and inward corruptions that have defiled the whole man. He that began to sweep at first is the law; but she that brought water and did sprinkle it, is the gospel. Now whereas thou sawest that so soon as the first began to sweep, the dust did so fly about that the room by him could not be cleansed, but that thou wast almost choked therewith: this is to show thee that the law, instead of cleansing the heart by its working, from sin, doth revive, put strength into, and increase it in the soul, even as it doth discover and forbid it; for it doth not give power to subdue it. Rom. 5: 20; 7:11; 1 Cor. 15:56."

Again, as thou sawest the damsel sprinkle the room with, water, upon which it was cleansed with pleasure this is to show thee that when the gospel comes in the sweet and precious influences thereof to the heart, then, I say, even as thou sawest the damsel lay the dust fry sprinkling the floor with water, so is sin vanquished and subdued, and the soul made clean through the faith of it, and consequently fit for the King of glory to inhabit. John 14: 21-23; 15:3; Acts 15:9; Rom. 16: 25, 26; Eph. 5:26.

When Christ dwells in my heart by faith and the moral law dwells in my members, the one to keep up peace with G.o.d, the other to keep my conversation in a good decorum, then am I right, and not till then.

But this will not be done without much experience, diligence, and delight in Christ. For there is nothing that Satan more desires, than that the law may abide in the conscience of an awakened Christian, and there take up the place of Christ and faith; for he knows if this may be obtained, the veil is presently drawn over the face of the soul, and the heart darkened as to the knowledge of Christ; and being darkened, the man is driven into despair of mercy, or is put upon it to work for life. There is therefore much diligence required of him that will keep these two in their places a.s.signed them of G.o.d; much diligent study of the word, diligent prayer, with diligence to walk with G.o.d in the world.

When this law with its thundering threatenings doth attempt to lay hold on thy conscience, shut it out with a promise of grace: cry, The inn is taken up already; the Lord Jesus is here entertained, and here is no room for the law. Indeed, if it will be content with being my informer, and so lovingly leave off to judge me, I will be content; it shall be in iny sight, I will also delight therein: but otherwise, I being now made upright without it, and that too with that righteousness which this law speaks well of and approveth, I may not, will not, cannot, dare not make it my saviour and judge, nor suffer it to set up its government in my conscience; for by so doing I fall from grace, and Christ Jesus doth profit me nothing.

The sum then of what hath been said is this: the Christian hath now nothing to do with the law as it thundereth and burneth on Sinai, or as it bindeth the conscience to wrath and the displeasure of G.o.d for sin; for from its thus appearing he is freed by faith in Christ. Yet he is to have regard thereto, and is to count it holy, just, and good; which that he may do, he is always, whenever he seeth or regards it, to remember that he who giveth it to us is MERCIFUL, GRACIOUS, LONG-SUFFERING, and ABUNDANT IN GOODNESS AND TRUTH.

Here thou mayst say, O law, thou mayst roar against sin, but thou canst not reach me; thou mayst curse and condemn, but not MY SOUL; for I have a righteous Jesus, a holy Jesus, a soul-saving Jesus, and he hath delivered me from thy threats, thy curses, thy condemnations; I am out of thy reach and out of thy bounds; I am brought into another covenant, under better promises of life and salvation, free promises to comfort me without my merit, even through the blood of Jesus, the satisfaction given to G.o.d for me by him.

The law is that which standeth at the entrance of the paradise of G.o.d, as a flaming sword, turning every way to keep out those that are not righteous with the righteousness of G.o.d--that have not skill to come to the throne of grace by that new and living way which he hath consecrated for us through the veil, that is to say, his flesh.

For though this law, I say, be taken away by Christ Jesus for all that truly and savingly believe, yet it remains in full force and power in every t.i.ttle of it against every soul of man that now shall be found in his tabernacle, that is in himself and out of the Lord Jesus; it lie'th, I say, like a lion rampant at the gates of heaven, and will roar upon every unconverted soul, fiercely accusing every one that new would gladly enter in through the gates into this city.

So then, he that can answer all its most perfect and legal commands, and that can live in the midst of devouring fire and there enjoy G.o.d and solace himself, he shall dwell on high and shall not be hurt by this law. His place of defence shall be the munitions of rocks; bread shall be given him, and his waters shall he sure; thine eyes shall behold the King in his beauty, they shall see the land that is very far off.

THE LAW A RULE OF LIFE.

The law is cast behind the back of many, when it should be carried in the hand and heart that we might do it, to the end the gospel which we profess might he glorified in the world. Let then the law be with thee to love it, and do it in the spirit of the gospel, that thou be not unfruitful in thy life. Let the law, I say, be with thee, not as it comes from Moses, but from Christ; for though thou art set free from the law as a covenant for life, yet thou still art under the law to Christ; and it is to be received by thee, as out of his hand, to be a rule for thy conversation in the world.

VI. DIVINE GRACE.

GRACE, LOYE, AND MERCY.

_I_ FIND that the goodness of G.o.d to his people is diversely expressed in his word, sometimes by the word grace, sometimes by the word love, and sometimes by the word mercy. When it is expressed by that word grace, then it is to show that what he doeth is of his princely will, his royal bounty, and sovereign pleasure. When it is expressed by that word love, then it is to show us that his affection was and is in what he doeth, and that he doeth what he doeth for us with complacency and delight. But when it is set forth to us under the notion of mercy, then it bespeaks us to be in a state both wretched and miserable, and that his bowels and compa.s.sions yearn over us in this our fearful plight.

GRACE DESCRIBED.

There are many things which men call the grace of G.o.d that are not.

1. The light and knowledge that are in every man.

2. That natural willingness that is in man to be saved.

3. That power that is in man by nature to do something, as he thinketh, towards his own salvation.

But do thou remember that the grace of G.o.d is his good-will and great love to sinners, in his Son Jesus Christ; by the which good-will they are sanctified, through the offering up of the body of Jesus Christ once for all.

His blood is not laws, nor ordinances, nor commandments, but a price, a redeeming price. He justifies us by bestowing upon us, not by expecting from us. He justifies us by his grace, not by our works.

OPERATION OF GRACE.

The good child is not the first-born, but Abel. G.o.d often doth as Jacob did, even cross hands in bestowing blessings, giving that which is best to him that is least esteemed; for Cain was "the man"

in Eve's esteem: she thought, when she had him, she had got an inheritance; but as for Abel (vanity,) he was little worth; by his name they showed how little they set by him.

It is so with the sincere to this day; they bear not the name of glory with the world: Cain with them is the profitable son; Abel is of no credit with them, neither see they form or comeliness in him; he is the melancholy or lowering child whose countenance spoils the mirth of the world. "The heart of the wise is in the house of mourning, but the heart of fools is in the house of mirth."

Abel, last in appearance, but in truth the first in grace; as it also is at this day. Who do so flutter it out as our ruffling, formal wors.h.i.+ppers? Alas, the good, the sincere, the humble, they seem to be least and last; but the conclusion of the tragedy will make manifest that the first is last and the last first.

"And the Lord had respect unto Abel and to his offering." Herein are the true footsteps of grace discovered; the person must be the first in favor with G.o.d---the person first, the performance afterwards: for though it be true among men that the gift makes way for the acceptance of the person, yet in the order of grace it is after another manner; for if the person be not first accepted, the offering must be abominable; for it is not a good work that makes a good man, but a good man makes a good work. The fruit does not make a good tree, but a good tree bringeth forth good fruit.

Abel then presented his person and offering, as shrouding both by faith under the righteousness of Christ, which lay wrapped up in the promise; but Cain stands upon his own legs, and so presents his offering. Abel therefore is accepted, both his person and offering, while Cain remains accursed. This then makes the difference hetwixt Abel and his brother; Abel had faith, but Cain had none. Abel's faith covered him with Jesus Christ; therefore he stood righteous in his person before G.o.d.

There is a man proceeded against for life by the law and the sentence of death is in conclusion most justly and righteously pa.s.sed upon him by the judge. Suppose now, that after this, this man lives and is exalted to honor, enjoys great things, and is put into place of trust and power, and this by him that he has offended, even by him that did pa.s.s the sentence upon him.

What will all say, or what will they conclude, even upon the very first hearing of this story? Will they not say, "Well, whoever he was that found himself wrapped up in this strange providence, must thank the mercy of a gracious prince; for all these things bespeak grace and favor?"

Forgiveness is according to the riches of G.o.d's grace, wherein he has abounded towards us in all wisdom and prudence. Grace can continue to pardon, favor, and save---from falls, in falls, and out of falls. Grace can comfort, relieve, and help those that have hurt themselves; and grace can bring the unworthy to glory. This the law cannot do; this man cannot do; this angels cannot do; this G.o.d cannot do, but only by the riches of his grace, through the redemption that is in Christ Jesus.

A throne is the seat of majesty and greatness; it is not for things of an inferior quality to ascend or a.s.sume a throne. Now, then, since this river of water of life proceeds from the throne, it intimates that in grace and mercy there is great majesty; for grace, as it proceeds, has a voice from the throne. And indeed there is nothing in heaven or earth that can so awe the heart as the grace of G.o.d. Hos. 3: 5. It is that which makes a man fear; it is that which makes a man tremble; it is that which makes a man how and bend, and break to pieces. Jer. 33: 9; Exod. 34: 6-9. Nothing has such majesty, and commanding greatness in and upon the hearts of the sons of men, as has the grace of G.o.d. There is nothing overmastereth the heart like grace, and so obligeth to sincere and unfeigned obedience as that.

Strong grace makes corruptions weak and strikes them through, laying them at the point of death, always gasping for life.

Mercy and the revelation thereof is the only antidote against sin.

It is of a thawing nature; it will loose the heart that is frozen up in sin; yea, it will make the unwilling willing to come to Christ for life.

Some say, When grace and a good nature meet together, they do make s.h.i.+ning Christians: but I say, When grace and a great sinner meet, and when grace shall subdue that great sinner to itself, and shall operate after its kind in the soul of that great sinner, then we have a s.h.i.+ning Christian.

Men may fall by sin, but cannot raise up themselves without the help of grace.

There were two men that went on pilgrimage; the one began when he was young, the other when he was old: the young man had strong corruptions to grapple with, the old man's were weak with the decays of nature: the young man trode his steps as even as did the old one, and was every way as light as he. Who now, or which of them, had their graces s.h.i.+ning clearest, since both seemed to be alike? The young man's, doubtless; for that which heads it against the greatest opposition, gives best demonstration that it is strongest.

As nature, even where grace is, cannot without the a.s.sistance of that grace do any thing acceptably before G.o.d; so grace received, if it be not also supplied with more grace, cannot cause that we continue to do acceptable service to G.o.d.

A present dispensation of grace is like a good meal, a seasonable shower, or a penny in one's pocket, all of which will serve for the present necessity. But will that good meal that I ate last week enable me without supply to do a good day's work in this? or, will that seasonable shower which fell last year, be, without supplies, a seasonable help to the grain and gra.s.s that is growing now? or will that penny that supplied my want the other day--I say, will the same penny also, without a supply, supply my wants to-day?

The day of grace is the day of expense; this is our spending time.

Hence we are called pilgrims and strangers in the earth; that is, travellers from place to place, from state to state, from trial to trial. Now, as the traveller at the fresh inn is made to spend fresh money, so Christians, at a fresh temptation, at a new temptation, are made to spend fresh and a new supply of grace. Great men, when and while their sons are travellers, appoint that their bags of money be lodged ready or conveniently paid in at such and such a place; and so they meet with supplies. Why, so are the sons of the great One; and he has allotted that we should travel beyond sea, or at a great distance from our Father's house: wherefore he has appointed that grace shall be provided for us, to supply at such a place, such a state or temptation, as need requires. But withal, as my lord expeeteth his son should acquaint him with the present emptiness of his purse and with the difficulty he hath now to grapple with; so G.o.d our Father expects that we should plead by Christ our need at the throne of grace, in order to a supply of grace. "Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need."

Then I saw in my dream that the Interpreter took Christian by the hand, and led him into a place where was a fire burning against a wall, and one standing by it always casting much water upon it to quench it; yet did the fire burn higher and hotter.

Then said Christian, "What means this?"

The Interpreter answered, "This fire is the work of grace that is wrought in the heart; he that casts water upon it to extinguish and put it out, is the devil; but in that thou seest the fire notwithstanding burn higher and hotter, thou shalt also see the reason of that." So he had him about to the backside of the wall, where he saw a man with a vessel of oil in his hand, of which he did also continually cast, but secretly, into the fire.

Then said Christian, "What means this?"