The Riches of Bunyan: Selected from His Works. John Bunyan
his fury come up into his face, but in the most sweet and gracious manner, saluting him with promise of goodness after promise of goodness, to the number of eight or nine. Yet, I say, when he awoke, all the grace that discovered itself in this heavenly vision to him could not keep him from dread and fear of God's majesty: "And Jacob awoke out of his sleep and said, 'Surely the Lord was in this place, and I knew it not;' and he was afraid, and said, 'How dreadful is this place; this is none other but the house of God, and this is the gate of heaven.'"
At another time, when Jacob had that memorable visit from God, in which he gave him power as a prince to prevail with him; yea, and gave him a name, that by his remembering it he might call God's favor the better to his mind; yet, even then and there such dread of the majesty of God was upon him, that he went away wondering that his life was preserved. Man crumbles to dust at the presence of God; yea, though he show himself to us in his robes of salvation. Gen. 28:10–17; 32:30.
JUSTICE OF GOD.
You may see a few of the sparks of the justice of God against sin and sinners, by his casting off angels for sin from heaven and hell, by his drowning the old world, by his burning of Sodom and Gomorrah to ashes.
God is resolved to have the mastery. God is merciful, and is come forth into the world by his Son, tendering grace unto sinners by the gospel, and would willingly make a conquest over them for their good by his mercy. Now he being come out, sinners like briars and thorns do set themselves against him, and will have none of his mercy. Well, but what says God? Saith he, "Then I will march on. I will go through them, and burn them together. I am resolved to have the mastery one way or another; if they will not bend to me and accept of my mercy in the gospel, I will bend them and break them by my justice in hell-fire."
HOLINESS OF GOD.
The holiness of God makes the angels cover their faces, and crumbles
Christians, when they behold it, into dust and ashes.
SOVEREIGNTY OF GOD.
The will of God is the rule of all righteousness, neither knoweth he any other way by which he governeth and ordereth any of his actions. Whatsoever God doeth, it is good because he doeth it; whether it be to give grace or to detain it, whether in choosing or refusing. The consideration of this made the holy men of old ascribe righteousness to their Maker, even when yet they could not see the reason of his actions; they would rather stand amazed and wonder at the heights and depths of his unsearchable judgments, than quarrel at the most strange and obscure of them.
SOVEREIGNTY OF GOD IN CONVERSION.
Mercy may receive him that we have doomed to hell, and justice may take hold on him whom we have judged to be bound up in the bundle of life. We, like Joseph, are for setting of Manasseh before Ephraim; but God, like Jacob, puts his hands across, and lays his right hand upon the worst man's head and his left hand upon the best, Gen. 48, to the amazement and wonderment even of the best of men.
PROVIDENCE OF GOD IN CONVERSION.
Doth no man come to Jesus Christ by the will, wisdom, and power of man, but by the gift, promise, and drawing of the Father? Then here is room for Christians to stand and wonder at the effectual working of God's providence, that he hath made use of as means to bring them to Jesus Christ.
What was the providence that God made use of as a means, either more remote or near, to bring thee to Jesus Christ? Was it the removing of thy habitation, the change of thy condition, the loss of relations, estate, or the like? Was it the casting of thine eye upon some good book, the hearing thy neighbors talk of heavenly things, the beholding of God's judgments as executed upon others, or thine own deliverance from them, or thy being strangely cast under the ministry of some godly man? O take notice of such providence or providences. They were sent and managed by mighty power to do thee good. God himself hath joined himself to this chariot, yea, and so blessed it that it failed not to accomplish the thing for which it was sent.
CONDESCENSION OF GOD.
Notwithstanding there is such a revelation of God in his word, in the book of creatures, and in the book of providences, yet the scripture says, "Lo, these are parts of his ways, but how little a portion is heard of him;" so great is God above all that we have read, heard, or seen of him, either in the Bible, in heaven, or earth, or sea, or what else is to be understood. But now that a poor mortal, a lump of sinful flesh, or, as the scripture phrase is, poor dust and ashes, should be in the favor, in the heart, and wrapped up in the compassions of such a God! O amazing; O astonishing consideration! And yet, "this God is our God for ever and ever, and he will be our guide even unto death."
MERCY OF GOD.
As God has mercies to bestow, and as he has designed to bestow them, so those mercies are no fragments or the leavings of others, but mercies that are full and complete to do for thee what thou wantest, wouldst have, or canst desire. As I may so say, God has his bags that were never yet untied, never yet broken up, but laid by him through a thousand generations for those that he commands to hope in his mercy.
I tell you, sirs, you must not trust your own apprehensions nor judgments of the mercy of God; you do not know how he can cause it to abound: that which seems to be short and shrunk up to you, he can draw out and cause to abound exceedingly. There is a breadth and length and depth and height therein, when God will please to open it, that for its infiniteness can swallow up not only all thy sins, but all thy thoughts and imaginations, and that also can drown thee at last. "Now unto him that is able," as to mercy, "to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen."
This therefore is a wonderful thing, and shall be wondered at to all eternity, that the river of mercy, that at first did seem to be but ancle deep, should so rise and rise that at last it became "waters to swim in, a river that could not be passed over." Ezck. 47:5.
GOD THE JUSTIFIER.
The first cause of justification before God dependeth upon the will of God, who will justify because he will; therefore the meritorious cause must also be of his own providing, else his will cannot herein be absolute; for if justification depend upon our personal performances, then not upon the will of God. He may not have mercy upon whom he will, but on whom man's righteousness will give him leave; but his will, not ours, must rule here, therefore his righteousness and his only. So then, men are justified from the curse in the sight of God, while sinners in themselves.
GLORY OF GOD IN REDEMPTION.
In redemption by the blood of Christ, God is said to abound towards us in all WISDOM. Here we see the highest contradictions reconciled; here justice kisseth the sinner; here a man stands just in the sight of God, while confounded at his own pollutions; and here he that hath done no good, hath yet a sufficient righteousness, "even the righteousness of God which is by faith of Jesus Christ."
The JUSTICE of God is here more seen than in punishing all the damned.
The MYSTERY OF GOD'S WILL is here more seen than in hanging the earth upon nothing; while he condemneth Christ though righteous, and justifieth us though sinners, while he "maketh him to be sin for us, and us the righteousness of God in him."
The POWER of God is here more seen than in making heaven and earth; for, for one to hear and get the victory over sin when charged by the justice of an infinite Majesty, in so doing he shows the height of the highest power; for where sin by the law is charged, and that by God immediately, there an infinite Majesty opposeth, and that with the whole of his justice, holiness, and power; so then, he that is thus charged and engaged for the sin of the world, must not only he equal with God, but show it by overcoming that curse and judgment that by infinite justice is charged upon him for sin.
When