Bunyan Characters Volume Iii Part 9

CHAPTER XXVI--EMMANUEL'S LIVERY

'And to her was granted that she should be arrayed in fine linen, clean and white; for the fine linen is the righteousness of saints.'--_John_.

The Plantagenet kings of ancient England had white and scarlet for their livery; white and green was the livery of the Tudors; the Stuarts wore red and yellow; while blue and scarlet colours adorn to-day the House of Hanover. And the Prince of the kings of the earth, He has his royal colours also, and His servants have their badge of honour and their blazon also. Then He commanded that those who waited upon Him should go and bring forth out of His treasury those white and glittering robes, that I, He said, have provided and laid up in store for my Mansoul. So the white garments were fetched out of the treasury and laid forth to the eyes of the people. Moreover, it was granted to them that they should take them and put them on, according, said He, to your size and your stature. So the people were all put into white--into fine linen, clean and white. Then said the Prince, This, O Mansoul, is My livery, and this is the badge by which Mine are known from the servants of others. Yea, this livery is that which I grant to all them that are Mine, and without which no man is permitted to see My face. Wear this livery, therefore, for My sake, and, also, if you would be known by the world to be Mine.

But now can you think how Mansoul shone! For Mansoul was fair as the sun, clear as the moon, and terrible as an army with banners.

White, then, and whiter than snow, is the very livery of heaven. A hundred shining Scriptures could be quoted to establish that. In the first year of Belshazzar, King of Babylon, Daniel had a dream, and visions of his head came to Daniel upon his bed. And, behold, the Ancient of Days did sit, whose garment was white as snow, and the hair of his head like the pure wool. My beloved, sings the spouse in the Song, is white and ruddy, the chiefest among ten thousand, and altogether lovely. Then, again, David in his penitence sings, Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. And what is it that sets Isaiah at the head of all the prophets? What but this, that he is the mouth-piece of such decrees in heaven as this: Though your sins be as scarlet, they shall be white as snow; though they be red like crimson, they shall be as wool. The angel, also, who rolled away the stone from the door of the sepulchre was clothed in a long white garment.

Another evangelist says that his countenance was like lightning and his raiment white as snow, and for fear of him the keepers did quake, and became as dead men. But before that we read that Jesus was transfigured before Peter and James and John on the Mount, and that His face did shine as the sun, and His raiment was white as the light. And, then, the whole Book of Revelation is written with a pen dipped in heavenly light. The whole book is glistening with the whitest light till we cannot read it for the brightness thereof. And the mult.i.tude that no man can number all display themselves before our eyes, clothed with white robes and with palms in their hands, so much so that we sink down under the greatness of the glory, till One with His head and His hairs white like wool, as white as snow, lays His hand upon us, and says to us, Fear not, for, behold, I have caused thine iniquity to pa.s.s from thee, and I will clothe thee with change of raiment.

'I also saw Mansoul clad all in white, And heard her Prince call her His heart's delight, I saw Him put upon her chains of gold, And rings and bracelets goodly to behold.

What shall I say? I heard the people's cries, And saw the Prince wipe tears from Mansoul's eyes, I heard the groans and saw the joy of many; Tell you of all, I neither will nor can I.

But by what here I say you well may see That Mansoul's matchless wars no fable be.'

'And to her it was granted that she should be arrayed in fine linen, clean and white; for the fine linen is the righteousness of saints.' We need no exegesis of that beautiful Scripture beyond that exegesis which our own hearts supply. And if we did need that shining text to be explained to us, to whom could we better go for its explanation than just to John Bunyan? Well, then, in our author's _No Way to Heaven but by Jesus Christ_, he says: 'This fine linen, in my judgment, is the works of G.o.dly men; their works that spring from faith. But how came they clean?

How came they white? Not simply because they were the works of faith.

But, mark, they washed their robes and made them white in the blood of the Lamb. And therefore they are before the throne of G.o.d. Yea, therefore it is that their good works stand in such a place.' 'Nor must we think it strange,' says John Howe, in his _Blessedness of the Righteous_, 'that all the requisites to our salvation are not found together in one text of Scripture. I conceive that imputed righteousness is not here meant, but that righteousness which is truly subjected in a child of G.o.d and descriptive of him. The righteousness of Him whom we adore as made sin for us that we might be made the righteousness of G.o.d in Him, that righteousness has a much higher sphere peculiar and appropriate to itself. Though this of which we now speak is necessary also to be both had and understood.' Emmanuel's livery, then, is the righteousness of the saints. Emmanuel puts that righteousness upon all His saints; while, at the same time, they put it on themselves; they work it out for themselves, and for themselves they keep it clean. They work it out, put it on, and keep it clean, and yet, all the time, it is not they that do it, but it is Emmanuel that doeth it all in them. The truth is, you must all become mystics before you will admit all the strange truth that is told about Emmanuel's livery. For both heaven and earth unite in this wonderful livery. Nature and grace unite in it. It is woven by the gospel on the loom of the law--till, to tell you all that is true about it, I neither can nor will I. Albert Bengel tells us that the court of heaven has its own jealous and scrupulous etiquette; and our court journalist and historian, John Bunyan, has supplied his favoured readers with the very card of etiquette that was issued along with Mansoul's coat of livery, and it is more than time that we had attended to that card.

1. The first item then in that etiquette-card ran in these set terms: 'First, wear these white robes daily, day by day, lest you should at some time appear to others as if you were none of Mine.--Signed, EMMANUEL.'

Now, we put on anew every morning the garments that we are to wear every new day. We have certain pieces of clothing that we wear in the morning; we have certain pieces that we wear when we are at our work; and, again, we have certain other pieces that we put on when we go abroad in the afternoon; and, yet again, certain other pieces that we array ourselves in when we go out into society in the evening. After a night in which Mercy could not sleep for blessing and praising G.o.d, they all rose in the morning with the sun; but the Interpreter would have them tarry a while, for, said he, you must orderly go from hence. Then said he to the damsel, Take them, and have them into the garden to the bath. Then Innocent the damsel took them, and had them into the garden, and brought them to the bath. Then they went in and washed, yea, they and the boys and all, and they came out of that bath, not only clean and sweet, but also much enlivened and much strengthened in their joints. So when they came in they looked fairer a deal than when they went out. Then said the Interpreter to the damsel that waited upon those women, Go into the vestry, and fetch out garments for these people. So she went and fetched out white raiment and laid it down before him. And then he commanded them to put it on. It was fine linen, white and clean. Now, therefore, they began to esteem each other better than themselves. For, You are fairer than I am, said one; and, You are more comely than I am, said another. The children also stood amazed to see into what fashion they had been brought. William Law--I thank G.o.d, I think, every day I live for that good day to me on which He introduced me to His gifted and saintly servant--well, William Law used every morning after his bath in the morning to put on his livery, piece by piece, in order, and with special prayer. The first piece that he put on, and he put it on every new morning next his heart to wear it all the day next his heart, was grat.i.tude to G.o.d. And it was a real, feeling, active, and operative grat.i.tude that he so put on. On each new morning as it came, that good man was full of new grat.i.tude to G.o.d. For the sun new from his Almighty Maker's hands he had grat.i.tude. For his house over his head he had grat.i.tude. For his Bible and his spiritual books he had grat.i.tude. For his opportunities of reading and study, as also for ten o'clock in the morning when the widows and orphans of King's Cliffe came to his window, and so on. A grateful heart feeds itself to a still greater grat.i.tude on everything that comes to it. So it was with William Law, till he wakened the maids in the rooms below with his psalms and his hymns as he went into his vestry and put on his singing robes so early every morning. And then, after his morning hours of study and devotion, Law had a piece of livery that he always put on and never came downstairs to breakfast without it. Other men might put on other pieces; he always clothed himself next to grat.i.tude with humility. Men differ, good men differ, and Emmanuel's livery-men differ in what they put on, at what time, and in what order. But that was William Law's way. You will learn more of his way, and you will be helped to find out a like way for yourselves, if you will become students of his incomparable books. You will find how he put on charity, 1 Cor. thirteenth chapter; and then how, over all, he put on the will of G.o.d; till, thus equipped and thus accoutred, he was able to say, as it has seldom been said since it was first said, 'I put on righteousness, and it clothed me; my judgment was to me as a robe and as a diadem. The Almighty was then with me, and my children were about me.

When I washed my steps with b.u.t.ter, and when the rock poured me out rivers of oil!' So much for that livery-man of Emmanuel, the author of the _Christian Perfection_ and the _Spirit of Love_. As for the women's vestry in the Interpreter's House, Matthew Henry saw the thirty-first chapter of the Proverbs hung up on that vestry wall, and Christiana making her morning toilet before it with Mercy beside her. Who would find a virtuous woman, let him look before that looking-gla.s.s for her, and he will be sure to find her and her daughters and her daughters-in- law putting on their white raiment there.

2. 'Secondly, keep your garments always white; for if they be soiled, it is a dishonour to Me. I have a few names even in Sardis which have not defiled their garments, and they shall walk with Me in white, for they are worthy.' Even in Sardis, with every street and every house full of soil and dishonour to the name of Christ, even in Sardis Emmanuel had some of whom He could boast Himself. Would you not immensely like at the last day to be one of those some in Sardis? Shall it not be splendid when Sardis comes up for judgment to be among those few names that Emmanuel shall then read out of His book, and when, at their few names, two or three men shall step out into the light in His livery? Some of you are in Sardis at this moment. Some of you are in a city, or in a house in a city, where it is impossible to keep your garments clean. And yet, no; nothing is impossible to Emmanuel and His true livery-men. Even in that house where you are, Emmanuel will say over you, I have one there who is thankful to My Father and to Me; thankful to singing every morning where there is little, as men see, to sing for. There is one in that house humble, where humility itself would almost become high-minded. And meek, where Moses himself would have lost his temper. And submissive, where rebelliousness would not have been without excuse. Mark these few men for Mine, says Emmanuel. Mark them with the inkhorn for Mine. For they shall surely be Mine in that day, and they shall walk with Me in white, for they are worthy.

3. 'Wherefore gird your garments well up from the ground.' A well-dressed man, a well-dressed woman, is a beautiful sight. Not over- dressed; not dressed so as to call everybody's attention to their dress; but dressed decorously, becomingly, tastefully. Each several piece well fitted on, and all of a piece, till it all looks as if it had grown by nature itself upon the well-dressed wearer. Be like him--be like her--so runs the third head of the etiquette-card. Be not slovenly and disorderly and unseemly in your livery. Let not your livery be always falling off, and catching on every bush and briar, and dropping into every pool and ditch. Hold yourselves in hand, the instruction goes on.

Brace yourselves up. Have your temper, your tongue, your eyes, your ears, and all your members in control. And then you will escape many a rent and many a rag; many a seam and many a patch; many a soil and many a stain. And then also you will be found walking abroad in comeliness and at liberty, while others, less careful, are at home mending and washing and ironing because they went without a girdle when you girt up your garments well off the ground. Wherefore always gird well up the loins of your mind.

4. 'And, fourthly, lose not your robes, lest you walk naked and men see your shame'; that is to say, the supreme shame of your soul. For there is no other shame. There is nothing else in body or soul to be ashamed about. There is a nakedness, indeed, that our children are taught to cover; but the Bible is a book for men. And the only nakedness that the Bible knows about or cares about is the nakedness of the soul. It was their sudden soul-nakedness that chased Adam and Eve in among the trees of the garden. And it is G.o.d's pity for soul-naked sinners that has made Him send His Son to cry to us: 'I counsel thee,' He cries, 'to buy of Me gold tried in the fire, that thou mayest be rich; white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear. Behold!' He cries in absolute terror, 'Behold! I come as a thief! Blessed is he that walketh and keepeth his garments, lest he walk naked, and they see his shame.' Were your soul to be stripped naked to all its shame to-morrow; were all your past to be laid out absolutely naked and bare, with all the utter nakedness of your inward life this day; were all your secret thoughts, and all your stealthy schemes, and all your mad imaginations, and all your detestable motives, and all your hatreds like h.e.l.l, and all your follies like Bedlam to be laid naked--I suppose the horror of it would make you cry to the rocks and the mountains to cover you this Sabbath night, or the weeds of the nearest sea to wrap you down into its depths. It would be h.e.l.l before the time to you if your soul were suddenly to be stripped absolutely bare of its ragged body, and naked of all the thin integuments of time, and were for a single day to stand naked to its everlasting shame. And it is just because Jesus Christ sees all that as sure as the judgment-day coming to you, that He stands here to-night and calls to you: I counsel thee! I counsel thee! Before it be too late, I again counsel thee!

5. But the Prince Emmanuel is persuaded better things of all His livery- men, though He thus speaks to them to put them on their guard. Yes, sternly and severely and threateningly as He sometimes speaks, yet, in spite of Himself, His real grace always breaks through at the last. And, accordingly, his fifth command runs thus: But, it runs, if you should sully them, if you should defile them, the which I am greatly unwilling that you should, then speed you to that which is written in My law, that yet you may stand, and not fall before Me and before My throne. Always know this, that I have provided for thee an open fountain to wash thy garments in. Look, therefore, that you wash often in that fountain, and go not for an hour in defiled garments. Let not, therefore, My garments, your garments, the garments that I gave thee be ever spotted by the flesh. Keep thy garments always white, and let thy head lack no ointment.--Signed in heaven, EMMANUEL.

CHAPTER XXVII--MANSOUL'S MAGNA CHARTA

'A better covenant.'--_Paul_.

Magna Charta is a name very dear to the hearts of the English people.

For, ever since that memorable day on which that n.o.ble instrument was extorted from King John at the point of the sword, England has been the pioneer to all the other nations of the earth in personal freedom, in public righteousness, in domestic stability, and in foreign influence and enterprise. Runnymede is a red-letter spot, and 1215 is a red-letter year, not only in the history of England, but in the history of the whole modern world. The keystone of all sound const.i.tutional government was laid at that place on that date, and by that great bridge not England only, but after England the whole civilised world has pa.s.sed over from ages of bondage and oppression and injustice into a new world of personal liberty and security, public equity and good faith, loyalty and peace.

All that has since been obtained, whether on the battle-field or on the floor of Parliament, has been little more than a confirmation of Magna Charta or an authoritative comment upon Magna Charta. And if every subsequent law were to be blotted out, yet in Magna Charta the foundations would still remain of a great state and a free people. 'Here commences,' says Macaulay, 'the history of the English nation.'

Now, after the Prince of Peace had subjugated the rebellious city of Mansoul, He promulgated a proclamation and appointed a day wherein He would renew their Charter. Yea, a day wherein he would renew and enlarge their Charter, mending several faults in it, so that the yoke of Mansoul might be made yet more easy to bear. And this He did without any desire of theirs, even of His own frankness and n.o.bleness of mind. So when He had sent for and seen their old Charter, He laid it by and said, Now that which decayeth and waxeth old is ready to vanish away. An epitome, therefore, of that new, and better, and more firm and steady Charter take as follows: I do grant of Mine own clemency, free, full, and everlasting forgiveness of all their wrongs, injuries, and offences done against My Father, against Me, against their neighbours and themselves. I do give them also My Testament, with all that is therein contained, for their everlasting comfort and consolation. Thirdly, I do also give them a portion of the self-same grace and goodness that dwells in My Father's heart and Mine. Fourthly, I do give, grant, and bestow upon them freely, the world and all that is therein for their true good; yea, all the benefits of life and death, of things present and things to come. Free leave and full access also at all seasons to Me in My palace, there to make known all their wants to Me; and I give them, moreover, a promise that I shall hear and redress all their grievances. To them and to their right seed after them, I hereby bestow all these grants, privileges, and royal immunities. All this is but a lean epitome of what was that day laid down in letters of gold and engraven on their doors and their castle gates. And what joy, what comfort, what consolation, think you, did now possess every heart in Mansoul! The bells rang out, the minstrels played, the people danced, the captains shouted, the colours waved in the wind, and the silver trumpets sounded, till every enemy inside and outside of Mansoul was now glad to hide his head.

Our const.i.tutional authors and commentators are wont to take Magna Charta clause by clause, and word by word, and letter by letter. They linger lovingly and proudly over every jot and t.i.ttle of that splendid instrument. And you will indulge me this Communion night of all nights of the year if I expatiate still more lovingly and proudly on that great Covenant which our Lord has sealed to us again to-day, and has written again to-day on the walls of our hearts. Moses made haste as soon as the old Charter was read over to him, and nothing shall delay us till we have feasted our eyes, and our ears, and our hearts to-night on the contents of this our new and better covenant.

1. The first article of our Magna Charta is free, full, and everlasting forgiveness of all the wrongs, injuries, and offences we have ever done against G.o.d, against our Saviour, against our neighbour, and against ourselves. The English n.o.bles extorted their Charter from their tyrannical king with their sword at his throat, and after he had signed it, he cast himself on the ground and gnawed sticks and stones in his fury, so mad was he at the men who had so humiliated him. 'They have set four-and-twenty kings over my head,' he gnashed out. How different was it with our Charter! For when we were yet enemies it was already drawn out in our name. And after we had been subdued it would never have entered our fearful hearts to ask for such an instrument. And, even now, after we have entered into its liberty, how slow we are to believe all that is written in our great Charter, and read to us every day out of it.

And who shall cast a stone at us for not easily believing all that is so written and read? It is not so easy as you would think to believe in free forgiveness for all the wrongs, injuries, and offences we have ever done. When you try to believe it about yourselves, you will find how hard it is to accept that covenant and always to keep your feet firm upon it. That the forgiveness is absolutely free is its first great difficulty. If it had cost us all we could ever do or suffer, both in this world and in the world to come, then we could have come to terms with our Prince far more easily; but that our forgiveness should be absolutely free, it is that that so staggers us. When I was a little boy I was once wandering through the streets of a large city seeing the strange sights. I had even less Latin in my head that day than I had money in my pocket. But I was hungry for knowledge and eager to see rare and wonderful things. Over the door of a public inst.i.tution, containing a museum and other interesting things, I tried to read a Latin scroll. I could not make out the whole of the writing; I could only make out one word, and not even that, as the event soon showed. The word was _gratia_, or some modification of _gratia_, with some still deeper words engraven round about it. But on the strength of that one word I mounted the steps and rang the bell, and asked the porter if I could see the museum. He told me that the cost of admission was such and such. Little as it was, it was too much for me, and I came down the steps feeling that the Latin writing above the door had entirely deceived me. It has not been the last time that my bad Latin has brought me to shame and confusion of face. But Latin, or Greek, or only English, or not even English, there is no deception and no confusion here. Forgiveness is really of free grace. It costs absolutely nothing, the door is open; or, if it is not open, then knock, and it shall be opened, without money and without price.

'Free and full.' I could imagine a free forgiveness which was not also full. I could imagine a charter that would have run somehow thus: Free forgiveness and full, up to a firmly fixed limit. Free and full forgiveness for sins of ignorance and even of infirmity and frailty; for small sins and for great sins, too, up to a certain age of life and stage of guilt. Free and full forgiveness up to a certain line, and then, that black line of reprobation, as Samuel Rutherford says. Indeed, it is no imagination. I have felt oftener than once that I was at last across that black line, and gone and lost for ever. But no--

'While the lamp holds on to burn, The greatest sinner may return.'

'Free, full, and everlasting.' Pope Innocent the Third came to the rescue of King John and issued a Papal bull revoking and annulling Magna Charta. But neither king, nor pope, nor devil can revoke or annul our new Covenant. It is free, full, and everlasting. If G.o.d be for us, who can be against us? Who shall separate us from the love of Christ?

Neither death nor life, nor angels nor princ.i.p.alities nor powers, shall be able to separate us from the love of G.o.d which is in Christ Jesus our Lord.

2. 'Free, full, and everlasting forgiveness of all the wrongs, the injuries, and the offences you have done against My Father, Me, your neighbours, and yourselves.' Now, out of all that let us fix upon this--the wrongs and the injuries we have done to our neighbours. For, as Calvin says somewhere, though our sins against the first table of the law are our worst sins, yet our sins against the second table, that is, against our neighbours, are far better for beginning a scrutiny with. So they are. For our wrongs against our neighbours, when they awaken within us at all, awaken with a terrible fury. Our wrongs against our neighbours wound, and burden, and exasperate an awakened conscience in a fearful way. We come afterwards to say, Against Thee, Thee only have I sinned! But at the first beginning of our repentances it is the wrongs we have done to our neighbours that drive us beside ourselves. What neighbour of yours, then, have you so wronged? Name him; name her. You avoid that name like poison, but it is not poison--it is life and peace.

More depends on your often recollecting and often p.r.o.nouncing that hateful name than you would believe. More depends upon it than your minister has ever told you. And, then, in what did you so wrong him?

Name the wrong also. Give it its Bible name, its newspaper name, its brutal, vulgar, ill-mannered name. Do not be too soft, do not be too courtly with yourself. Keep your own evil name ever before you. When you hear any other man outlawed and ostracised by that same name, say to yourself: Thou, sir, art the man! Put out a secret and a painful skill upon yourself. Have times and places and ways that n.o.body knows anything about--not even those you have wronged; have times and places and ways they would laugh to be told of, and would not believe it; times, I say, and places and ways for bringing all those old wrongs you once did ever and ever back to mind; as often back and as keen to your mind as they come back to that other mind, which is still so full of the wrong. Even if your victim has forgiven and forgotten you, never you forget him, and never you forgive yourself when you again think of him. Welcome back every sudden and sharp recollection of your wrong-doing. And make haste at every such sudden recollection and fall down on the spot in a deeper compunction than ever before. Do that as you would be a forgiven and full-chartered soul. For, free and full and everlasting as G.o.d's forgiveness is, you have no a.s.surance that it is yours if you ever forget your sin, or ever forgive yourself for having done it. 'Forgive yourself,' says Augustine, 'and G.o.d will condemn you. But continually arraign and condemn yourself, and G.o.d will forgive and acquit and justify you.'

3. 'I give also My holy law and testament, and all that therein is contained, for their everlasting comfort and consolation.' This is not the manner of men, O my G.o.d. Kind-hearted men comfort and console those who have suffered injuries and wrongs at our hands, but the kindest-hearted of men harden their hearts and set their faces like a flint against us who have done the wrong. All Syria sympathised with Esau for the loss of his birthright, but I do not read that any one came to whisper one kind word to Jacob on his hard pillow. All the army mourned over Uriah, but all the time David's moisture was dried up like the drought of summer, and not even Nathan came to the King till he could not help coming. All Jericho cried, Avenge us of our adversary! But it was Jesus who looked up and saw Zaccheus and said: Zaccheus, come down; make haste and come down, for to-day I must abide at thy house. 'The injuries they have done themselves also,' so runs the very first head of our forgiveness covenant. Ah! yes; O my Lord, Thou knowest all things; Thou knowest my heart. Thou knowest that irremediably as I have injured other men, yet in injuring them I have injured myself much more. And much as other men need rest.i.tution, reparation, and consolation on my account, my G.o.d, Thou knowest that I need all that much more--ten thousand times more. Oh, how my broken heart within me leaps up and thanks Thee for that Covenant. Let me repeat it again to Thy praise: 'Full, free, and everlasting forgiveness of all wrongs, injuries, and offences done by him against his neighbours and against himself.' Who, who is a G.o.d, O my G.o.d, who is a G.o.d like unto Thee!

4. 'I do also give them a portion of the self-same grace and goodness that dwells in My Father's heart and Mine.' The self-same grace and goodness, that is, that My Father and I have shown to them. That is to say, we shall be made both willing and able to grant to all those men who have wronged us the very same charter of forgiveness that we have had granted to us of G.o.d. So that at all those times when we stand praying for forgiveness we shall suspend that prayer till we have first forgiven all our enemies, and all who have at any time and in any way wronged or injured us. Even when we had the Communion cup at our lips to-day, you would have seen us setting it down till we had first gone and been reconciled to our brother. Yes, my brethren, you are His witnesses that He has done it. He has taken you into His covenant till He has made you both able and willing, both willing and able, to grant and to bequeath to others, all that free, full, and everlasting forgiveness and love that He has bequeathed to you. Till under the very last and supreme wrong that your worst enemy can do to you and to yours, you are able and forward to say: Father, forgive him, for he knows not what he has done. Forgive me my debts, you will say, as I forgive my debtors. And always, as you again say and do that, you will on the spot be made a partaker of the Divine Nature, according to the heavenly Charter, 'I do also give them a portion of the self-same grace and goodness that dwells in My Father's heart and in Mine.'

5. 'I do also,' so Mansoul's Magna Charta travels on, 'I do also give, grant, and bestow upon them freely the world and all that is therein for their good; yea, I grant them all the benefits of life and of death, and of things present and things to come.' What a magnificent Charter is that! 'All things are yours: whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours.' What a superb Charter! Only, it is too high for us; we cannot attain to it. Has any human being ever risen to anything like the full faith, full a.s.surance, and full victory of all that in this life? No; the thing is impossible! Reason would fall off her throne. The heart of a man would break with too much joy if he tried to enter into the full belief of all that. No; it hath not entered into the heart of a still sinful man what G.o.d hath chartered to them whom He loves. This world, and all that therein is, and then all the coming benefits of life and of death. What benefits do believers receive from Christ at their death? We all drank in the answer to that with our mother's milk, but what is behind the words of that answer no mortal tongue can yet tell. All are yours, and ye are Christ's, and Christ is G.o.d's. Till, what joy, what comfort, what consolation, think you, did now possess the hearts of the men of Mansoul! The bells rang, the minstrels played, the people danced, the captains shouted, the colours waved in the wind, and the silver trumpets sounded.

6. 'And till the glory breaks suddenly upon you, and as long as you yet live in this life of free grace I shall give and grant you leave and free access to Me in My palace at all seasons, there to make known all your wants to Me; and I give you, moreover, a promise that I will hear and redress all your grievances.' At all seasons; in season and out of season. There to make known all your wants to Me. And all your grievances. All that still grieves and vexes you. All your wrongs. All your injuries. All that men can do to you. Let them do their worst to you. My grace is sufficient for all your grievances. My goodness in you shall make you more than a conqueror. I undertake to give you before you have asked for it a heart full of free, full, and everlasting forgiveness and forgetfulness of all that has begun to grieve you. No word or deed, written or spoken, of any man shall be able to vex or grieve the spirit that I shall put within you. You will immediately avenge yourselves of your adversaries. You will instantly repay them all an hundredfold. For, when thine enemy hungers, thou shalt feed him; when he is athirst, thou shalt give him drink. For thou shalt not be overcome of evil, but thou shalt overcome evil with good.

7. 'All these grants, privileges, and immunities I bestow upon thee; upon thee, I say, and upon thy right seed after thee.' O Almighty G.o.d, our Heavenly Father, give us such a seed! Give us a seed right with Thee! Smite us and our house with everlasting barrenness rather than that our seed should not be right with Thee. O G.o.d, give us our children. Give us our children. A second time, and by a far better birth, give us our children to be beside us in Thy holy Covenant. For it had been better we had never been born; it had been better we had never been betrothed; it had been better we had sat all our days solitary unless all our children are to be right with Thee. Let the day perish, and the night wherein it was said, There is a man-child conceived. Let that day be darkness; let not G.o.d regard it from above; neither let the light shine upon it, unless all our house is yet to be right with G.o.d. O my son Absalom! My son, my son Absalom! Would G.o.d I had died for thee, O Absalom, my son, my son! But thou, O G.o.d, art Thyself a Father, and thus hast in Thyself a Father's heart. Hear us, then, for our children, O our Father, for such of our children as are not yet right with Thee! In season and out of season; we shall not go up into our bed; we shall not give sleep to our eyes nor slumber to our eyelids till we and all our seed are right with Thee. And then how we and all our saved seed beside us shall praise Thee and bless Thee above all the families on earth or in heaven, and shall say: Unto Him who loved us and washed us from our sins in His own blood, and hath bestowed upon us a free, full, and everlasting forgiveness, and hath made us partakers of His Divine Nature, to Him be our love and praise and service to all eternity. Amen and Amen!

CHAPTER XXVIII--EMMANUEL'S LAST CHARGE TO MANSOUL: CONCERNING THE REMAINDERS OF SIN IN THE REGENERATE

'Hold fast till I come.'--_Our Lord_.

There are many fine things in Emmanuel's last charge to Mansoul, but by far the best thing is the answer that He Himself there supplies to this deep and difficult question,--to this question, namely, Why original sin is still left to rage in the truly regenerate? Why does our Lord not wholly extirpate sin in our regeneration? What can His reason be for leaving their original sin to dwell in His best saints till the day of their death? For, to use His own sad words about sin in His last charge, nothing hurts us but sin. Nothing defiles and debases us but sin. Why, then, does He not take our sin clean out of us at once? He could speak the word of complete deliverance if He only would. Why, then, does He not speak that word? That has been a mystery and a grief to all G.o.d's saints ever since sanctification began to be. And the great interest and the great value of Emmanuel's last charge to Mansoul stands in this, that He here tells us, if not all, then at least some of His reasons for the policy He pursues with us in our sanctification. Dost thou know, He asks, as He stands on His chariot steps, surrounded with His captains on the right hand and the left--Dost thou know why I at first did, and do still, suffer sin to live and dwell and harbour in thy heart? And then, after an _O yes_! for silence, the Prince began and thus proceeded:

1. Dost thou ask at Me why I and My Father have seen it good to allow the dregs of thy sinfulness still to corrupt and to rot in thine heart?

Dost thou ask why, amid so much in thee that is regenerate, there is still so much more that is unregenerate? Why, while thou art, without controversy, under grace, indwelling sin still so festers and so breaks out in thee? Dost thou ask that? Then, attend, and before I go away to come again I will try to tell thee, if, indeed, thou art able and willing to bear it. Well, then, be silent while I tell thee that I have left all that of thy original sin in thee to tempt thee, to try thee, to humble thee, and to thrust, day and night, upon thee, what is still in thine heart. To humble thee, take knowledge, take warning, and take forethought. To make thee humble, and to keep thee humble. To hide pride from thee, and to lay thee all thy days on earth in the dust of death. I tell thee this day that in all thy past life I have ordered and administered all My providences toward thee to humble thee and to prove thee, and to make thee dust and ashes in thine own eyes. And I go away to carry on from heaven this same intention of My Father's and Mine toward thee. We shall try thee as silver is tried. We shall sift thee as wheat is sifted. We shall search thee as Jerusalem is searched with lighted candles. I tell thee the truth, I shall bend from heaven all My power which My Father has given Me, and all My wisdom, and all My love, and all My grace. What to do, dost thou think? What to do but to make thee to know and to acknowledge the plague of thine own heart. The deceitfulness, that is, the depth of wickedness, and the abominableness, past all words, of thine own heart. I do not ascend to My Father, with all things in My hand, to make thy seat soft, and thy cup sweet, and thy name great, and thy seed multiplied. I have far other predestinations before Me for thee. I have loved thee with an everlasting love, and it is to everlasting life that I am leading thee. And thou must let Me lead thee through fire and through water if I am to lead thee to heaven at last. I shall have to utterly kill all self-love out of thy heart, and to plant all humility in its place. Many and dreadful discoveries shall I have to make to thee of thy profane and inhuman self-love and selfishness. Words will fail thee to confess all thy selfishness in thy most penitent prayer. Thy towering pride of heart also, and thy so contemptible vanity. As for thy vanity, I shall so overrule it that double-minded men about thee shall make thee and thy vanity their sport, their jest, and their prey. And I shall not leave thee, nor discharge Myself of My work within thee, till I see thee loathing thyself and hating thyself and gnashing thy teeth at thyself for thy envy of thy brother, thy envy concerning his house, his wife and his man-servant, and his maid-servant, and his ox, and his a.s.s, and everything that is his.

Thou shalt find something in thee that shall allow thee to see thine enemy prosper, but not thy friend. Something that shall keep thee from thy sleep because of his talents, his name, his income, and his place which I have given him above thee, beside thee, and always in thy sight.

It will be something also that shall make his sickness, his decay, his defamation, and his death sweet to thee, and his prosperity and return to life bitter to thee. Thou shalt have to confess something in thyself--whatever its nature and whatever its name--something that shall make thee miserable at good news, and glad and enlarged and full of life at evil tidings. It will be something also that shall give a long life in thy evil heart to anger, and to resentment, and to retaliation, and to revenge. For after years and years thou shalt still have it in thine heart to hate and to hurt that man and his house, because long ago he left thy side, thy booth in the market, thy party in the state, and thy church in religion. As I live, swore Emmanuel, standing up on the step of His ascending chariot, I shall show thee thyself. I shall show thee what an unclean heart is and a wicked. I shall teach to thee what all true saints shudder at when they are let see the plague of their own hearts. I shall show thee, as I live, how full of pride, and hate, and envy, and ill-will a regenerate heart can be; and how a true-born man of G.o.d may still love evil and hate good; may still rejoice in iniquity and pine under the truth. I shall show thee, also, what thou wilt not as yet believe, how thy best friend cannot trust his good name with thee; such a sweet morsel to thee shall be the mote in his eye and the spot on his praise. Yes, I shall show thee that I did not die on the cross for nothing when I died for thee; when I went out to Calvary a shame and a spitting, an outcast and a curse for thee! Thou shalt yet arise up and fall down in thy sin and shalt justify all my thorns, and nails, and spears, and the last drop of My blood for thee! Yea, thou shalt remember all the way which the Lord thy G.o.d led thee these forty years in the wilderness, to humble thee, and to prove thee, and to know what was in thine heart, and whether thou wouldest keep His commandments or no.

2. It is also, the still tarrying Prince proceeded--it is also to keep thee wakeful and to make thee watchful. Now, what conceivable estate could any man be put into even by his Maker and Redeemer more calculated to call forth wakefulness and watchfulness than to have one half of his heart new and the other half old? To have one half of his heart garrisoned by the captains of Emmanuel, and the other half still full of the spies and the scouts and the emissaries of h.e.l.l? Nay, to have the great bulk of his heart still full of sin and but a small part of his heart here and there under grace and truth? Here is material for fightings without and fears within with a vengeance! If it somehow suits and answers G.o.d's deep purposes with His people to teach them watchfulness in this life, then here is a field for watchfulness, a field of divine depth and scope and opportunity. There used to be a divinity question set in the schools in these terms: Where, in the regenerate, hath sin its lodging-place? For that sin does still lodge in the regenerate is too abundantly evident both from Scripture and from experience. But where it so lodges is the question. The Dominican monks, and some others, were of opinion that original sin is to be found only in the inferior part of the soul, but not in the mind or the will.

Which, I suppose, we shall soon find contrary both to Scripture and reason and experience. Old Andrew Gray speaks feelingly and no less truly concerning the heart, when he says, 'I think,' he says, 'that if all the saints since Adam's day, and who shall be to the end of the world, had but one deceitful heart to guide they would misguide it.' What a plot of G.o.d, then, it is to seat grace, a little saving grace, in the midst of such a sea of corruption as a human heart is, and then to set a sinful man to watch over that spark and to keep the boiling pollutions of his own heart from extinguishing that spark! Well may Paul exclaim: Yea, what carefulness it calls forth in us; yea, what indignation; yea, what fear; yea, what vehement desire; yea, what zeal; yea, what revenge! And, knowing to what He has left our hearts, well may Emmanuel say to us from His ascending steps, 'Watch ye, therefore; and what I say unto you, I say unto all, Watch!'

3. It is to keep thee watchful and to teach thee war also, the Prince went on. Bishop Butler is about the last author that we would think of going to for light on any deep and intricate question in the evangelical and experimental life. But Butler is so deeply seen into much of the heart of man, as also into many of the ways of G.o.d, that even here he has something to say to the point. 'It is vain to object,' he says in his sober and sobering way, 'that all this trouble and danger might have been saved us by our being made at once the creatures and the characters which we were to be. For we experience that what we are to be is to be the effect of what we shall do. And that the conduct of nature is not to save us trouble and danger, but to make us capable of going through trouble and danger, and to put it upon us to do it.' The Apostle Peter has the same teaching in a pa.s.sage too little attended to, in which he tells us that we are set here to work out our own salvation, and that our salvation will just be what, with fear and trembling, or, as Butler says, with trouble and danger, we work out. No man, let all men understand, is to have his salvation thrust upon him. No man need expect to waken up at the end of an idle, indifferent, inattentive life and find his salvation superinduced upon all that. No man shall wear the crown of everlasting life who has not for himself won it. As every man soweth to the Spirit so also shall he reap. As a soldier warreth, so shall he hear it said to him, Well done. And as a sinner keeps his heart with all diligence, and holds it fast till his King comes, so shall he hear it said to him, Thou hast been faithful over a few things, I will make thee ruler over many things. If thy sins, then, are left in thee to teach thee war, O poor saint of G.o.d, then take to thee the whole armour of G.o.d; thou knowest the pieces of it, and where the armoury is, and, having done all, stand!

4. And dost thou know, O Mansoul, that it is all to try thy love also?

Now, how, just how, do the remainders of sin in the regenerate try their love? Why, surely, in this way. If we really loved sin at the deepest bottom of our hearts, and only loved holiness on the surface, would we not in our deepest hearts close with sin, give ourselves up to it, and make no stand at all against it? Would we not in our deepest and most secret hearts welcome it, and embrace it, look out for it with desire and delight, and part with it with regret? But if, as a matter of fact, we at our deepest and most hidden heart turn from sin, flee from it, fight against it, rejoice when we are rid of it, and have horror at the return of it,--what better proof than that could Christ and His angels have that at bottom we are His and not the devil's? And that grace, at bottom, has our hearts, and not sin; heaven, and not h.e.l.l? The apostle's protesting cry is our cry also; we also delight in the law of G.o.d after our most inward man. For, after our saddest surprises into sin, after its worst outbreaks and overthrows, such all the time were our reluctances, recalcitrations, and resistances, that, swept away as we were, yet all the time, and after it was again over, it was with some good conscience that we said to Christ that He knew all things, and that He knew that we loved Him.

'O benefit of ill! now I find true That better is by evil still made better; And ruined love, when it is built anew, Grows fairer than at first, more strong, far greater, So I return rebuked to my content, And gain by ill thrice more than I have spent.'

Yes; it is a sure and certain proof how truly we love our dearest friend, that, after all our envy and ill-will, yet it is as true as that G.o.d is in heaven that, all the time, maugre the devil of self that remains in our heart,--after he has done his worst--we would still pluck out our eyes for our friend and shed our blood. I have no better proof to myself of the depth and the divineness of my love to my friend than just this, that I still love him and love him more tenderly and loyally, after having so treacherously hurt him. And my heavenly friends and my earthly friends, if they will still have me, must both be content to go into the same bundle both of my remaining enmity and my increasing love; my remainders of sin, and my slow growth in regeneration. So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou Me more than these? He saith unto Him, Yea, Lord; Thou knowest that I love Thee. He saith unto him again the second time, Simon, son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord; thou knowest that I love Thee. He saith unto him the third time, Simon, son of Jonas, lovest thou Me? Peter was grieved because He said unto him the third time, Lovest thou Me? And he said unto Him, Lord, Thou knowest all things; Thou knowest that I love Thee!