The Riches of Bunyan: Selected from His Works. John Bunyan

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СКАЧАТЬ of perishing; for he hears not a word from heaven, perhaps for several weeks together. Wherefore unbelief begins to get the mastery of him, and takes off the very edge and spirit, of prayer, and inclination to hear the word any longer; yea, the devil also claps in with these thoughts, saying, "All your prayers, and hearing, and reading, and godly company, which you frequent, will rise up in judgment against you at last; therefore better it is, if you must be damned, to choose as easy a place in hell as you can."

      The soul at this being quite discouraged, thinks to do as it has been taught, and with dying thoughts it begins to faint when it goes to prayer or to hear the word. But behold, when all hope seems to be quite gone, and the soul concludes, "I die, I perish," in comes on a sudden the Spirit of God again, with some good word of God which the soul never thought of before; which word of God commands a calm in the soul, makes unbelief give place, encourages to hope and wait upon God again: perhaps it gives some little sight of Christ to the soul, and of his blessed undertaking for sinners.

      But behold, so soon as the power of things again begins to wear off the heart, the sinner gives place to unbelief, questions God's mercy, and fears damning again. He also entertains hard thoughts of God and Christ, and thinks former encouragements were fancies, delusions, or mere think-sos.

      And why doth not God now cast the sinner to hell, for thus abusing his mercy and grace? O no: "He will have mercy on whom he will have mercy, and he will have compassion on whom he will have compassion;" wherefore goodness and mercy shall follow him all the days of his life, that he may dwell in the house of the Lord for ever.

      6. God, therefore, after all these provocations, comes by his Spirit to the soul again, and brings sealing grace and pardon to the conscience, testifying to it that its sins are forgiven and that freely, for the sake of the blood of Christ. And now has the sinner such a sight of the grace of God in Christ, as kindly breaks his heart with joy and comfort. Now the soul knows what it is to eat promises; it also knows what it is to eat and drink the flesh and blood of Jesus Christ by faith; now it is driven by the power of his grace to its knees, to thank God for forgiveness of sins and for hopes of an inheritance among them that are sanctified by faith which is in Christ; now it has a calm and a sunshine; now "he washes his steps with butter, and the rock pours him out rivers of oil."

      7. But after this, perhaps the soul grows cold again; it also forgets the grace received, and waxes carnal; begins again to hanker after the world; loseth the life and savor of heavenly things; grieves the Spirit of God; wofully backslides; casteth off closet duties quite, or else retains only the formality of them; is a reproach to religion, and grieves the heart of them that are awake and tender of God's name.

      But what will God now do? Will he take this advantage to destroy the sinner? No. Will he let him alone in his apostasy? No. Will he leave him to recover himself by the strength of his now languishing grace? No. What then? Why, he will seek this man out till he finds him, and bring him home to himself again: "For thus saith the Lord God, Behold I, even I, will both search my sheep, and seek them out, as a shepherd seeketh out his flock in the day that he is among the sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered. I will seek that which was lost, and bring again that which was driven away; I will bind up that which was broken, and will strengthen that which was sick." Ezek. 34:11–16.

      Of God's ordinary way of fetching the backslider home I will not now discourse; namely, whether he always breaketh his bones for his sins, as he broke David's, or whether he will all the days of his life for this leave him under guilt and darkness; or whether he will kill him now, that he may not be condemned in the day of judgment, as he dealt with them at Corinth. I Cor. 11: 30–32.

      God is wise, and can tell how to imbitter backsliding to them he loveth. He can break their bones and save them; he can lay them in the lowest pit, in darkness and the deep, and save them; he can slay them as to this life, and save them. And herein appears wonderful grace, that Israel is not forsaken.

      8. But suppose God deals not either of these ways with the backslider, but shines upon him again, and seals up to him the remission of his sins a second time, saying, "I will heal their backslidings, and love them freely." What will the soul do now? Surely it will walk humbly now, and holily all its days. It will never backslide again, will it? It may happen it will not; it may happen it will. It is just as his God keeps him; for although his sins are of himself, his standing is of God; I say, his standing while he stands, and his recovery if he falls, are both of God. Wherefore, if God leaves him a little, the next gap he finds, away he is gone again: "My people," says God, "are bent to backsliding from me."

      Here is grace. So many times as the soul backslides, so many times God brings him back again—I mean the soul that must be saved by grace; he renews his pardons and multiplies them. Yea, for aught I know, there are some saints, and they not long-lived either, that must receive, before they enter into life, millions of pardons from God for these; and every pardon is an act of grace, through the redemption that is in Christ's blood.

      The first step to the cure of a wounded conscience is for thee to know the grace of God, especially the grace of God as to justification.

      Grace can pardon our ungodliness and justify us with Christ's righteousness; it can put the Spirit of Jesus Christ within us; it can help us when we are down; it can heal us when we are wounded; it can multiply pardons, as we through frailty multiply transgressions.

      GRACE ABUSED.

      A self-righteous man, a man of the law, takes grace and mercy for his greatest enemy.

      The best of things that are of this world are some way hurtful. Honey is hurtful, wine is hurtful, silver and gold are hurtful; but grace is not hurtful. Never did man yet catch harm by the enjoyment and fulness of the grace of God. There is no fear of excess or surfeiting here. Grace makes no man proud, no man wanton, no man haughty, no man careless or negligent as to his duty that is incumbent upon him, towards either God or man. No; grace keeps a man low in his own eyes, humble, self-denying, penitent, watchful, savory in good things, charitable: and makes him kindly affectioned to the brethren, pitiful and courteous to all men.

      True, there are men in the world that abuse the grace of God, as some are said to turn it into wantonness and into lasciviousness. But this is not because grace has any such tendency, but because such men are themselves empty of grace, and have only done as death and hell have done with wisdom, "heard the fame thereof with their ears."

      Some receive the rain of God and the droppings of his clouds, because they continually sit under the means of grace. But alas, they receive it as stones receive showers, or as dunghills receive the rain: they either abide as hard as stones still, or else return nothing to heaven for his mercy, hut as dunghills do, a company of stinking fumes.

      To slight grace, to do despite to the Spirit of grace, to prefer our own works, thus derogating from grace—what is it but to contemn God? to contemn him when he is on the throne, when he is on the throne of his glory? I say again, it is to spit in his face, even then when he commands thee to how before him, to be subject unto him, and to glorify the grace of his glory, that proceeds from the throne of his glory. If men in old time were damned because they glorified him not as God, shall not they be more than damned, if more than damned can he, who glorify him not for his grace? And, to he sure, none glorify him for his grace but those that close in therewith, and submit themselves thereto. Talkers of grace are but mockers of God, but flatterers of God. Grace God has exalted; has set it upon the throne, and so made it a king, and given it authority to reign; and thou goest by and nearest thereof, but wilt not submit thyself thereto, neither thy soul, nor thy life. Why, what is this more than to flatter God with thy lips, and than to lie unto him with thy tongue? What is this but to count him less wise than thyself, while he seeks glory by that by which thou wilt not glorify him—while he displays his grace before СКАЧАТЬ