The Riches of Bunyan Part 21

Those that shall be found, in the day of their resurrection, the people of G.o.d most laborious for G.o.d while here, they shall at that day enjoy the greatest portion of G.o.d, or shall be possessed of most of the glory of the G.o.dhead then. For that is the portion of the saints in general. And why shall he that doeth most for G.o.d in this world, enjoy most of him in that which is to come, but because by doing and acting, the heart and every faculty of the soul are enlarged and more capacitated, whereby more room is made for glory?

Every vessel of glory shall at that day be made full of it: but every one will not be capable to contain a like measure; and so if they should have it communicated to them, would not be able to stand under it; for there is an eternal weight in the glory that saints shall then enjoy; and every vessel must be at that day filled, that is, have its heavenly load of it.

SELF-EXAMINATION.

Examine: Dost thou labor after those qualifications that the Scriptures describe a child of G.o.d by-that is, faith, yea, the right faith, the most holy faith, the faith of the operation of G.o.d? And also, dost thou examine whether there is a real growth of grace in thy soul, as love, zeal, self-denial, and a seeking by all means to attain, if possible, to the resurrection of the dead; that is, not to satisfy thyself until thou be dissolved and rid of this body of death, and be transformed into that glory that the saints shall be in after the resurrection-day?

And in the mean time, dost thou labor and take all opportunities to walk as near as may be to the mark, though thou knowest thou canst not attain it perfectly? Yet I say, thou dost aim at it, seek after it, press towards it, and hold on in thy race; thou shunnest that which may any way hinder thee, and also closest in with what may any way further the same, knowing that that must be, or desiring that it should be, thine eternal frame; and therefore, out of love and liking to it, thou dost desire and long after it, as being the thing that doth most please thy soul.

Or how is it with thy soul? Art thou such a one as regards not these things, but rather busiest thy thoughts about the things here below, following those things that have no scent of divine glory upon them?

If so, look to thyself; thou art an unbeliever, and so under the wrath of G.o.d, and wilt for certain fall into the same place of torment that thy fellows have fallen into before thee, to the grief of thy own soul and thy everlasting destruction.

Consider and regard these things, and lay them to thy heart before it be too late to recover thyself, by repenting of the one and desiring to close in with the other.

Oh, I say, regard, regard; for h.e.l.l is hot, G.o.d's hand is up, the law is resolved to discharge against thy soul. The judgment-day is at hand; the graves are ready to fly open; the trumpet is near the sounding; the sentence will ere long be past, and then you and I cannot call time again.

Reckon with thy own heart every day before thou lie down to sleep, and cast up what thou hast received from G.o.d and done for him, and where thou hast also been wanting. This will beget praise and humility, and put thee upon redeeming the day that is past; whereby thou wilt be able, through the continual supplies of grace, in some good measure to drive thy work before thee, and to shorten it as thy life doth shorten, and mayst comfortably live in the hope of bringing both ends sweetly together.

WATCHFULNESS.

He that will keep water in a sieve, must use more than ordinary diligence. Our heart is a leaky vessel; and therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.

CONSt.i.tUTION-SINS.

They that name the name of Christ, let them depart from their const.i.tution-sin, or if you will, the sin that their temper most inclines them to. Every man is not alike inclined to the same sin, but some to one, and some to another. Now, let the man that professes the name of Christ religiously consider with himself, "Unto what sin or vanity am I most inclined? is it pride? is it covetousness? is it fleshly l.u.s.t?" and let him labor by all means to leave off and depart from that. This is that which David called his own iniquity, and saith, "I was also upright before him, and I kept myself from mine iniquity." Psa. 18:23. Rightly are these two put together, for it is not possible that he should be an upright man that indulgeth or countenanceth his const.i.tution-sin; but on the contrary, he that keeps himself from that will be upright as to all the rest; and the reason is, because if a man has grace to trample upon and mortify his darling, his bosom, his only sin, he will more easily and more heartily abhor and fly the rest.

And indeed, if a man will depart from iniquity, he must depart from his darling sin first; for as long as that is entertained, the other, at least those that are most suiting to that darling, will always be haunting of him. There is a man that has such and such haunt his house and spend his substance, and would be rid of them, but cannot; but now, let him rid himself of that for the sake of which they haunt his house, and then he shall with ease be rid of them. Thus it is with sin. There is a man that is plagued with many sins, perhaps because he embraceth one; well, let him turn that one out of doors, and that is the way to be rid of the rest. Keep thee from thy darling, thy bosom, thy const.i.tution-sin.

Among the motives to prevail with thee to fall in with this exhortation, are,

1. There can no great change appear in thee, make what profession of Christ thou wilt, unless thou cast away thy bosom sin. A man's const.i.tution-sin is, as I may call it, his visible sin; it is that by which his neighbors know him and describe him, whether it be pride, covetousness, lightness, or the like. Now, if these abide with thee, though thou shouldst be much reformed in thy notions and in other parts of thy life, yet say thy neighbors, "He is the same man still: his faith has not saved him from his darling. He was proud before, and is proud still; was covetous before, and is covetous still; was light and wanton before, and is so still; he is the same man, though he has got a new mouth." But now, if thy const.i.tution-sin be parted with, if thy darling be cast way, thy conversion is apparent; it is seen of all; for the casting away of that is death to the rest, and ordinarily makes a change throughout.

2. So long as thy const.i.tution-sin remains, as winked at by thee, so long thou art a hypocrite before G.o.d, let thy profession be what it will; also, when conscience shall awake and be commanded to speak to thee plainly what thou art, it will tell thee so, to thy no little vexation and perplexity.

THE CHRISTIAN PROFESSOR ADMONISHED.

O thou professor! thou lamp-carrier! have a care and look to thyself; content not thyself with only that which will maintain thee in a profession, for that may be done without saving grace; but I advise thee to go to Aaron, to Christ the trimmer of our lamps, and beg of him thy vessel full of oil, that is, grace for the seasoning of thy heart, that thou mayest have wherewith not only to bear thee up now, but at the day of the bridegroom's coming when many a lamp will go out and many a professor be left in the dark.

Sin is in the best of men; and as long as it is so, without great watchfulness and humble walking with G.o.d, we may be exposed to shame and suffering for it. It is possible for Christians to suffer for evil-doing, and therefore let Christians beware; it is possible for Christians to be brought to public justice for their faults, and therefore let Christians beware.

A Christian can never be overcome unless he should yield of himself.

There is no way to kill a man's righteousness but by his own consent. This Job's wife knew full well; hence she tempted him to lay violent hands on his own integrity. Job 2:9.

FAILINGS AND SINS OF CHRISTIANS.

"And Noah began to lie a husbandman, and he planted a vineyard. And he drank of the wine, and was drunken; and he was uncovered within his tent."

This is the blot in this good man's scutcheon; and a strange blot it is, that such a one as Noah should be thus overtaken with evil. One would have thought that Moses would now have begun with a relation of some eminent virtues and honorable actions of Noah, since now he was delivered from the death that overtook the whole world; and was delivered, both he and his children, to possess the whole earth himself. Indeed, he stepped from the ark to the altar, as Israel of old did sing on the sh.o.r.e of the Red sea; but as they, HE soon forgot; he rendered evil to G.o.d for good.

Neither is Noah alone in this matter. Lot also, being delivered from that fire from heaven which burnt up Sodom and Gomorrah, falls soon after into lewdness. Gideon also, after he was delivered out of the hands of his enemies, took that very gold which G.o.d had given him as the spoil of them that hated him, and made himself idols therewith.

What shall I say of David, and of Solomon also, who, after he had been twenty years at work for the service of the true G.o.d, both in building and preparing for his worship, and in writing proverbs by divine inspiration, did after this make temples for idols, yea, almost for the G.o.ds of all countries? Yea, he did it when he was old, when he should have been preparing for his grave and for eternity.

All these were sins against mercies, yea, and doubtless against covenants and the most solemn resolutions to the contrary. For who can imagine but that when Noah was tossed with the flood, and Lot within the scent and smell of the fire and brimstone that burned down Sodom with his sons and daughters, and Gideon, when so fiercely engaged with so great an enemy, and delivered by so strange a hand, should in the most solemn manner both promise and vow to G.o.d? But behold, now they in truth are delivered and saved, they recompense all with sin: "Lord, what is man? how abominable and filthy is man, who drinketh in iniquity like water!"

Let these things teach us "to cease from man, whose breath is in his nostrils; for wherein is he to be accounted of?" Indeed, it is a vain thing to build our faith upon the most G.o.dly man in the world, because he is subject to err; yea, better men than he have been so.

If Noah and Lot and Gideon and David and Solomon--who wanted not matter from arguments, and that of the strongest kind, as arguments that are drawn from mercy and goodness be, to engage to holiness and the fear of G.o.d--yet, after all, did so foully fall as we see, let us admire grace that any stand; let the strongest fear, lest he fearfully fall; and let no man but Jesus Christ himself be the absolute platform and pattern of faith and holiness: as the prophet saith, "Let us cease from man."

THE BACKSLIDER.

None knows the things that haunt the backslider's mind; his new sins are all turned talking devil's, threatening devils, roaring devils, within him. Besides, he doubts of the truth of his first conversion, consequently he has it lying upon him as a strong suspicion, that there was nothing of truth in all his first experience; and this also adds lead to his heels, and makes him come, as to sense and feeling, more heavily and with the greater difficulty, to G.o.d by Christ. As the faithfulness of other men kills him, he cannot see an honest, humble, holy, faithful servant of G.o.d, but he is pierced and wounded at the heart. "Aye," says he within himself, "that man fears G.o.d; that man hath faithfully followed G.o.d; that man, like the elect angels, has kept his place; but I am fallen from my station like a devil. That man honoreth G.o.d, edifieth the saints, convinceth the world and condemneth them, and is become 'heir of the righteousness which is by faith.' But I have dishonored G.o.d, stumbled and grieved saints, made the world blaspheme, and, for aught I know, been the cause of the d.a.m.nation of many. "These are the things, I say, together with many more of the same kind, that come to him; yea, they will come with him, yea, and will stare him in the face, will tell him of his baseness and laugh him to scorn, all the way that he is coming to G.o.d by Christ-I know what I say-and this makes his coming to G.o.d by Christ hard and difficult to him. Shame covereth his face all the way he comes. He doth not know what to do; the G.o.d that he is returning to is the G.o.d that he has slighted, the G.o.d before whom he has preferred the vilest l.u.s.ts; and he knows G.o.d knows it, and has before Him all his ways.

The man that has been a backslider, and is returning to G.o.d, can tell strange stories, and yet such as are very true. No man was in the whale's belly, and came out again alive, but backsliding and returning Jonah; consequently no man could tell how he was there, what he felt there, what he saw there, and what workings of heart he had when he was there, so well as he.

The returning again of the backslider gives a second testimony to the truth of man's state being by nature miserable, of the vanity of this world, of the severity of the law, certainty of death, and terribleness of judgment to come. His first coming to G.o.d by Christ told them so, but his second coming tells them so with a double confirmation of the truth. "It is so," saith his first coming; "OH, IT is SO!" saith his second.

The backsliding of a Christian comes through the overmuch persuading of Satan and l.u.s.t, that the man was mistaken, and that there was no such horror in the things from which he fled, nor so much good in the things to which he hasted. "Turn again, fool," says the devil, "turn again to thy former course. I wonder what frenzy it was that drove thee to thy heels, and that made thee leave so much good behind thee, as other men find in the l.u.s.ts of the flesh and the good of the world. As for the law, and death, and an imagination of the day of judgment, they are but mere scarecrows, set up by polite heads to keep the ignorant in subjection." "Well," says the backslider, "I will go back again and see;" so, fool as he is, he goes back, and has all things ready to entertain him: his conscience sleeps, the world smiles, flesh is sweet, carnal company compliments him, and all that can be got is presented to this backslider to accommodate him. But behold, he doth again begin to see his own nakedness, and he perceives that the law is whetting his axe: as for the world, he perceives it is a bubble; he also smells the smell of brimstone, for G.o.d hath scattered it upon his tabernacle and it begins to burn within him. "Oh," saith he, "I am deluded; Oh, I am ensnared. My first sight of things was true. I see it so again." Now he begins to be for flying again to his first refuge: "O G.o.d," saith he, "I am undone; I have turned from thy truth to lies; I believed them such at first, and find them such at last: have mercy upon me, O G.o.d."

This, I say, is a testimony, a second testimony by the same man.

"And him that cometh to me, I will in no wise cast out." I shall here speak a word or two to him that is coming, after backsliding, to Jesus Christ for life.

Thy way, O thou sinner of a double dye, thy way is open to come to Jesus Christ. I mean thee, whose heart, after long backsliding, doth think of turning to him again. Thy way, I say, is open to him, as is the way of the other sorts of comers; as appears by what follows.

1. Because the text makes no exception against thee. It doth not say, "And any one but a backslider; any one but him." The text doth not thus object, but indefinitely openeth wide its golden arms to every coming soul, without the least exception. Therefore thou mayest come. And take heed that thou shut not that door against thy soul by unbelief, which G.o.d has opened by his grace.

2. Nay, the text is so far from excepting against thy coming, that it strongly suggesteth that thou art one of the souls intended, O thou coming backslider; else why need that clause have been so inserted, "I will in no wise cast out?" as if he should say, "Though those that come now are such as have formerly backslidden, I will in no wise cast away the fornicator, the covetous, the railer, the drunkard, or other common sinners, nor yet the backslider neither."

If thou yet, instead of repenting and doing thy first works, dost remain a backslider,

1. Then remember that thou must die; and remember also, that when the terrors of G.o.d, of death, and a back-slidden heart meet together, there will be sad work in that soul: this is the man that hangeth tilting over the mouth of h.e.l.l, while death is cutting the thread of his life.

2. Remember, that though G.o.d doth sometimes, yea, often, receive backsliders, yet it is not always so. Some draw back unto perdition; for, because they have flung up G.o.d and would none of him, he in justice flings up them and their souls for ever. Prov. I: 24-28.

XIII. THE CHRISTIAN RACE.

They that will go to heaven must run for it, because, as the way is long, so the time in which they are to get to the end of it is very uncertain; the time present is the only time: it may be thou hast no more time allotted thee than that thou now enjoyest: "Boast not thyself of to-morrow, for thou knowest not what a day may bring forth." Do not say, I have time enough to get to heaven seven years hence; for I tell thee the bell may toll for thee before seven days more be ended; and when death comes, away thou must go, whether thou art provided or not; and therefore look to it--make no delays--it is not good dallying with things of so great concernment as the salvation or d.a.m.nation of thy soul. You know, he that hath a great way to go in a little time, and less by half than he thinks of, he had need to run for it.

They that will have heaven must run for it, because the devil, the law, sin, death, and h.e.l.l, follow them. There is never a poor soul that is going to heaven, but the devil, the law, sin, death, and h.e.l.l make after that soul. "Your adversary the devil, as a roaring lion, walketh about seeking whom he may devour." And I will a.s.sure you the devil is nimble; he can run apace, he is light of foot, he hath overtaken many, he hath turned up their heels, and hath given them an everlasting fall. Also the law, that can shoot a great way; have a care thou keep out of the reach of those great guns the ten commandments. h.e.l.l also hath a wide mouth; it can stretch itself further than you are aware of. And as the angel said to Lot, "Take heed; look not behind thee, neither tarry thou in all the plain"--that is, anywhere between this and the mountain--"lest thou be consumed;" so say I to thee, Take heed; tarry not, lest either the devil, h.e.l.l, death, or the fearful curses of the law of G.o.d, do overtake thee and throw thee down in the midst of thy sins; then thou, as well as I, wouldst say, They that will have heaven must run for it.