The Riches of Bunyan Part 32

If from a sense of thy vileness thou do pour out thy heart to G.o.d, desiring to be saved from the guilt and cleansed from the filth with all thy heart, fear not; thy vileness will not cause the Lord to stop his ear from hearing thee. The value of the blood of Christ, which is sprinkled upon the mercy-seat, stops the course of justice, and opens a floodgate for the mercy of the Lord to be extended unto thee.

FAITH IN PRAYER.

Of old, beggars did use to carry their bowls in their laps when they went to a door for alms; consequently, if their bowls were but little, they ofttimes came off with a loss, though the charity of the giver was large. Art thou a beggar, a beggar at G.o.d's door? be sure thou gettest a great bowl, for as thy bowl is, so will be thy mess. "According to thy faith be it unto thee."

WRESTLING PRAYER.

A wrestling spirit of prayer is a demonstration of an Israel of G.o.d; this Jacob had, this he made use of, and by this he obtained the name of Israel. A wrestling spirit of prayer in straits, difficulties, and distresses--a wrestling spirit of prayer when alone, in private, in the night, when no eye seeth but G.o.d's, then to be at it, then to lay hold of G.o.d, then to wrestle, to hold fast, and not to give over until the blessing is obtained, is a sign of one that is an Israel of G.o.d.

As this word, "LET Israel hope in the Lord," is sometimes equivalent to a command, so it is expressed sometimes also to show a grant, leave, or license to do a thing, such are these that follow: "Let us come boldly to the throne of grace; let us draw near with a true heart; let us hold fast the profession of our faith without wavering." Understand the word thus, and it shows you how muddy how dark those of Israel are, and how little they are acquainted with the goodness of their G.o.d who stand shrinking at his door like beggars, and dare not in a G.o.dly sort be bold with his mercy.

Wherefore standest thou thus with thy ifs and thy O-buts, O thou poor benighted Israelite? Wherefore puttest thou thy hand in thy bosom, as being afraid to touch the hem of the garment of thy Lord?

THE PUBLICAN'S PRAYER.

"G.o.d be merciful to me a sinner." Herein the publican showeth wonderful wisdom. For,

1. By this he thrusts himself under the shelter and blessing of the promise; and I am sure it is better and safer to do so than to rely upon the best excellencies that this world can afford. Hosea 14: 1-4.

2. He takes the ready way to please G.o.d; for G.o.d takes more delight in showing mercy than in any thing that we can do. Hosea 6:6; Matt.

9:13; 12:7. Yea, and that also is the man that pleaseth him, even he that hopes in his mercy. Psalm 147: 1. The publican, therefore, whatever the Pharisee might think, stood all this while upon sure ground, and had by far the start of him for heaven. Alas, his dull head could look no further than to the conceit of the pitiful beauty and splendor of his own righteousness; nor durst he leave that to trust wholly to the mercy of G.o.d. But the publican comes out, though in his sins, yet like an awakened, enlightened, resolved man; and first abases himself, then gives G.o.d the glory of his justice, and after that the glory of his mercy, by saying, "G.o.d be merciful to me a sinner." And thus in the ears of the angels he did ring the changes of heaven. And,

3. The publican, in his thus putting himself upon mercy, showeth that in his opinion there is more virtue in mercy to save, than there is in the law and sin to condemn. And although this is not counted a great matter to do, while men are far from the law and while their conscience is asleep within them, yet when the law comes near and conscience is awake, whoso tries it will find it a laborious work. Cain could not do thus for his heart, no, nor soul; nor Judas neither. This is another kind of thing than most men think it to be, or shall find it whenever they shall behold G.o.d's angry face, and when they shall hear the words of his law.

However, our publican did it, and ventured his body, soul, and future condition for ever in this bottom, with other the saints and servants of G.o.d; leaving the world to swim over the sea of G.o.d's wrath, if they, will, in their weak and simple vessels of bulrushes, or to lean upon their cobweb-hold, when he shall arise to the judgment that he hath appointed.

"He would not lift up his eyes to heaven." Why? Surely because shame had covered his face. Shame will make a man blush and hang his head like a bulrush. Shame for sin is a virtue, a comely thing, yea, a beauty-spot in the face of a sinner that cometh to G.o.d for mercy.

Oh, to stand, or sit, or lie, or kneel, or walk before G.o.d in prayer, with blushing cheeks for sin, is one of the excellent sights that can be seen in the world.

POSTURE IN PRAYER.

There is no stinted order presented for our behaving ourselves in prayer, whether kneeling, or standing, or walking, or lying, or sitting; for all these postures have been used by the G.o.dly. Paul kneeled down and prayed; Abraham and the publican stood and prayed; David prayed as he walked; Abraham prayed lying upon his face; Moses prayed sitting. And indeed prayer, effectual fervent prayer, may be and often is made unto G.o.d under all these circ.u.mstances. For G.o.d has not tied us up to any of them; and he that shall tie himself or his people to any of these, doeth more than he hath warrant for from G.o.d. And let such take care of innovating; it is the next way to make men hypocrites and dissemblers in those duties in which they should be sincere. Acts 20:36; 2 Sam. 15:30, 31; Gen. 17:17, 18; Exod. 17:12.

CLOSET-INIQUITY.

Let those that name the name of Christ depart from the iniquity of their closet--when men have a closet to talk of, not to pray in; a closet to look upon, not to bow before G.o.d in, a closet to lay up gold in, but not to mourn in for the sins of the life; a closet that, could it speak, would say, My owner is seldom here upon his knees before the G.o.d of heaven, seldom here humbling himself for the iniquity of his heart, or to thank G.o.d for the mercies of his life.

Then also a man is guilty of closet-iniquity when, though he doth not utterly live in the neglect of duty, he formally, carnally, and without reverence and G.o.dly fear, performs it. Also when he asketh G.o.d for that which he cannot abide should be given him; or when he prayeth for that in his closet, that he cannot abide in his house nor his life.

It is a great thing to be a closet-Christian, and to hold it; he must be a close-Christian that will be a closet-Christian. When I say a close-Christian, I mean one that is so in the hidden part, and that also walks with G.o.d. Many there be that profess Christ, who do oftener frequent the coffee-house than their closet; and that sooner in a morning run to make bargains, than to pray unto G.o.d and begin the day with him. But for thee, who professest the name of Christ, do thou depart from all these things; do thou make conscience of reading and practising; do thou follow after righteousness; do thou make conscience of beginning the day with G.o.d. For he that begins it not with him, will hardly end it with him; he that runs from G.o.d in the morning, will hardly find him at the close of the day; nor will he that begins with the world and the vanities thereof in the first place, be very capable of walking with G.o.d all the day after. It is he that finds G.o.d in his closet, that will carry the savor of him into his house, his shop, and his more open conversation. When Moses had been with G.o.d in the mount his face shone, he brought of that glory into the camp. Exod. 34.

FORMAL PRAYER.

"Thy kingdom come; thy will be done." Wouldst thou have the kingdom of G.o.d come indeed, and also his will to be done in earth as it is in heaven? Nay, notwithstanding thou sayest, "Thy kingdom come," yet would it not make thee ready to run mad, to hear the trumpet sound, to see the dead arise, and thyself just now to go and appeal before G.o.d, to reckon for all the deeds thou hast done in the body? Nay, are not the very thoughts of it altogether displeasing to thee?

And if G.o.d's will should be done on earth as it is in heaven, must it not be thy ruin? There is never a rebel against G.o.d in heaven; and if he should so deal on earth, must he not whirl thee down to h.e.l.l? And so of the rest of the pet.i.tions.

Ah, how sadly would even these men look, and with what terror would they walk up and down the world, if they did but know the lying and blaspheming that proceedeth out of their mouth, even in their most pretended sanct.i.ty!

THE PRAYERLESS.

I tell thee who never prayest, the ravens shall rise up in judgment against thee; for they will, according to their kind, make signs and a noise for something to refresh them when they want it; but thou hast not the heart to ask for heaven, though thou must eternally perish in h.e.l.l if thou hast it not.

XX. FALSE PROFESSION.

As there are trees and herbs that are wholly right and n.o.ble, fit indeed for the vineyard, so there are also their semblance, but wild; not right, but ign.o.ble. There is the grape, and the wild grape; the vine, and the wild vine; the rose, and the canker-rose; flowers, and wild flowers; the apple, and the wild apple, which we call the crab. Now, fruit from these wild things, however they may please the children to play with, yet the prudent and grave count them of little or no value. There are also in the world a generation of professors that, notwithstanding their profession, are wild by nature; yea, such as were never cut out or off from the wild olive-tree, nor ever yet planted into the good olive-tree. Now these can bring forth nothing but wild olive-berries; they cannot bring forth fruit unto G.o.d. Such are all those that have lightly taken up a profession, and crept into the vineyard without a new birth and the blessing of regeneration.

The porch [Footnote: This pa.s.sage is from "The House of the Forest of Lebanon," which Bunyan regarded as a type of the church in her persecuted state.] is but the entrance of the house, whither many go that yet step not into the house, but make their retreat from thence; but it is because they are non-residents: they only come to see; or else, if they pretended more, it was not from the heart.

"They went out from us," said John, "but they were not of us; for if they had been of us, they would no doubt have continued with us; but they went out that it might be made manifest that they were not all of us."

And forasmuch as this porch was fifty cubits long, men may take many a step straightforward therein, and be but in the porch yet; even as we have seen men go as one would think till they are out of view, in the porch of this church in the wilderness; but presently you have them without the door again.

True, this porch was made of pillars; and so to every one, at first entrance, it seemed the power of the place. The church in the wilderness also is so builded, that men may see that it is ordained for defence. Men also, at their first offer to step over the threshold there, with mouth profess that they will dwell as soldiers there. But words are but wind: when they see the storm coming, they will take care to shift for themselves. This house or church in the wilderness must see to itself for all them.

The church also in the wilderness, even in her porch or first entrance into it, is full of pillars--apostles, prophets, and martyrs of Jesus. There also hang up the shields that the old warriors have used, and there are plastered upon the walls the brave achievements which they have done. There also are such encouragements there for those that stand, that one would think none that came thither with pretence to serve there, would for very shame attempt to go back again; and yet not to their credit be it spoken, they will forsake the place without blushing, yea, and plead for this their so doing.

There is the wilfully ignorant professor, or he that is afraid to know more for fear of the cross. He is for picking and choosing of truth, and loveth not to hazard his all for that worthy name by which he would be called. When he is at any time overset by arguments or awakenings of conscience, he uses to heal all by, "I was not brought up in this faith;" as if it were unlawful for Christians to know more than hath been taught them at first conversion. There are many scriptures that lie against this man, as the mouths of great guns.

There is another professor; and he is for G.o.d and for Baal too: he can be any thing for any company; he can throw stones with both hands; his religion alters as fast as his company; he is a frog of Egypt, and can live in the water and out of the water; he can live in religious company, and again as well out. Nothing that is disorderly comes amiss to him; he can hold with the hare and run with the hound; he carries fire in one hand and water in the other; he is a very, any thing but what he should be. This is also one of the many that "will seek to enter in, and will not be able."

Christian and Hopeful, after their headstrong manner, (said Mr.

By-ends,) conclude that it is their duty to rush on their journey all weathers; and I am for waiting for wind and tide. They are for hazarding all for G.o.d at a clap; and I am for taking all advantages to secure my life and estate. They are for holding their notions, though all other men be against them; but I am for religion in what and so far as the times and any safety will bear it. They are for religion when in rags and contempt; but I am for him when he walks in golden slippers, in the sunshine, and with applause.

Then I saw in my dream that Christian and Hopeful forsook him, and kept their distance before him; but one of them looking back, saw three men following Mr. By-ends; and behold, as they came up with him he made them a very low congee, and they also gave him a compliment. The men's names were, Mr. Hold-the-world, Mr, Money-love, and Mr. Save-all; men that Mr. By-ends had formerly been acquainted with, for in their minority they were schoolfellows, and were taught by one Mr. Gripe-man, a schoolmaster in Love-gain, which is a market-town in the county of Coveting, in the North. This schoolmaster taught them the art of getting, either by violence, cozenage, flattery, lying, or by putting on a guise of religion; and these four gentlemen had attained much of the art of their master, so that they could each of them have kept such a school themselves.

The Interpreter takes them out into his garden, and had them to a tree whose inside was all rotten and gone, and yet it grew and had leaves. Then said Mercy, "What means this?" "This tree," said he, "whose outside is fair and whose inside is rotten, is it which may be compared to them that are in the garden of G.o.d, who with their mouths speak high in behalf of G.o.d, but in deed will do nothing for him; whose leaves are fair, but their heart good for nothing but to be tinder for the devil's tinder-box."

This is the reason of that evil-favoredness that you see attending some men's lives and professions; they have been corrupted, as Adam was, either by evil words or bad examples, even till the very face of their lives and professions are disfigured as with the pox or canker.

As the bramble said to the rest of the trees, so saith Christ to feigned thanksgivers, who pretend to give thanks for liberty, but rather use their liberty as an occasion for the flesh: If in truth ye anoint me king over you, then come and put your trust under my shadow; submit to my law, and be governed by my testament.

HYPOCRISY.

Hypocrisy is one of the most abominable of iniquities. It is a sin that dares it with G.o.d. It is a sin that saith G.o.d is ignorant, or that he delighteth in iniquity. It is a sin that flattereth, that dissembleth, that offereth to hold G.o.d, as it were, fair in hand, about that which is neither purposed nor intended. It is also a sin that puts a man upon studying and contriving to beguile and deceive his neighbor as to the bent and intent of the heart, and also as to the cause and end of actions. It is a sin that persuadeth a man to make a show of civility, morality, or religion, as a cloak, a pretence, a guise to deceive withal. It will make a man preach for a place and praise, rather than to glorify G.o.d and save souls; it will put a man upon talking, that he may be commended; it will make a man, when he is at prayer in his closet, strive to be heard without door; it will make a man ask for that he desireth not, and show zeal in duties when his heart is as cold, as senseless, and as much without savor as a clod; it will make a man pray to be seen and heard of men, rather than to be heard of G.o.d; it will make a man strive to weep when he repenteth not, and to pretend much friendship when he doth not love; it will make a man pretend to experience and sanctification when he has none, and to faith and sincerity when he knows not what they are. There is opposed to this sin, simplicity, innocence, and G.o.dly sincerity, without which three graces thou wilt be a hypocrite. Believe that a hypocrite, with the cunning and shrouds for his hypocrisy, can go unseen no further than the grave; nor can he longer flatter himself with thoughts of life.

A hypocrite and a false professor may go a great way; they may pa.s.s through the first and second watch, to wit, may be approved by Christians and churches; but what will they do when they come at the iron gate that leadeth into the city?

As Luther says, "In the name of G.o.d" begins all mischief. For hypocrites have no other way to bring their evils to maturity, but by using and mixing the name of G.o.d and religion therewith. Thus they become whited walls; for by this white, the white of religion, the dirt of their actions is hid.

Religion to most men is but a by-business, with which they use to fill up spare hours; or as a stalking-horse, which is used to catch the game.