The Works of John Bunyan, vol 1, John Bunyan [reading like a writer TXT] 📗

Use Fifth. Is it so, that no man comes to Jesus Christ by the will, wisdom, and power of man, but by the gift, promise, and drawing of the Father? Then this showeth us how it comes to pass, that weak means are so powerful as to bring men out of their sins to a hearty pursuit after Jesus Christ. When God bid Moses speak to the people, he said, “I will give thee counsel, and God shall be with thee”

(Exo 18:19). When God speaks, when God works, who can let it?

None, none; then the work goes on! Elias threw his mantle upon the shoulders of Elisha; and what a wonderful work followed! When Jesus fell in with the crowing of a cock, what work was there! O

when God is in the means, then shall that means—be it never so weak and contemptible in itself—work wonders (1 Kings 19:19; Matt 26:74,75; Mark 14:71,72; Luke 22:60-62). The world understood not, nor believed, that the walls of Jericho should fall at the sound of rams’ horns; but when God will work, the means must be effectual.

A word weakly spoken, spoken with difficulty, in temptation, and in the midst of great contempt and scorn, works wonders, if the Lord thy God will say so too.

Use Sixth. Is it so? 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 providences, that he hath made use of, as means to bring them to Jesus Christ.

For although men are drawn to Christ by the power of the Father, yet that power putteth forth itself in the use of means: and these means are divers, sometimes this, sometimes that; for God is at liberty to work by which, and when, and how he will; but let the means be what they will, and as contemptible as may be, yet God that commanded the light to shine out of darkness, and that out of weakness can make strong, can, nay, doth oftentimes make use of very unlikely means to bring about the conversion and salvation of his people. Therefore, you that are come to Christ—and that by unlikely means—stay yourselves, and wonder, and, wondering, magnify almighty power, by the work of which the means hath been made effectual to bring you to Jesus Christ.

What was the providence that God made use of as a means, either more remote or more 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 thy casting of thine eye upon some good book, thy hearing of thy neighbours 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, I say, hath joined himself unto this chariot: yea, and so blessed it, that it failed not to accomplish the thing for which he sent it.

God blesseth not to every one his providences in this manner. How many thousands are there in this world, that pass every day under the same providences! but God is not in them, to do that work by them as he hath done for thy poor soul, by his effectually working with them. O that Jesus Christ should meet thee in this providence, that dispensation, or the other ordinance! This is grace indeed!

At this, therefore, it will be thy wisdom to admire, and for this to bless God.

Give me leave to give you a taste of some of those providences that have been effectual, through the management of God, to bring salvation to the souls of his people.

(1.) The first shall be that of the woman of Samaria. It must happen, that she must needs go out of the city to draw water, not before nor after, but just when Jesus Christ her Saviour was come from far, and set to rest him, being weary, upon the well. What a blessed providence was this! Even a providence managed by the almighty wisdom, and almighty power, to the conversion and salvation of this poor creature. For by this providence was this poor creature and her Saviour brought together, that that blessed work might be fulfilled upon the woman, according to the purpose before determined by the Father (John 4).

(2.) What providence was it that there should be a tree in the way for Zaccheus to climb, thereby to give Jesus opportunity to call that chief of the publicans home to himself, even before he came down therefrom (Luke 19).

(3.) Was it not also wonderful that the thief, which you read of in the gospel, should, by the providence of God, be cast into prison, to be condemned even at that session that Christ himself was to die; nay, and that it should happen, too, that they must be hanged together, that the thief might be in hearing and observing of Jesus in his last words, that he might be converted by him before his death! (Luke 23).

(4.) What a strange providence was it, and as strangely managed by God, that Onesimus, when he was run away from his master, should be taken, and, as I think, cast into that very prison where Paul lay bound for the Word of the gospel; that he might there be by him converted, and then sent home again to his master Philemon! Behold “all things work together for good to them that love God, to them who are the called according to his purpose” (Rom 8:28).

Nay, I have myself known some that have been made to go to hear the Word preached against their wills; others have gone not to hear, but to see and to be seen; nay, to jeer and flout others, as also to catch and carp at things. Some also to feed their adulterous eyes with the sight of beautiful objects; and yet God hath made use even of these things, and even of the wicked and sinful proposals of sinners, to bring them under the grace that might save their souls.

Use Seventh. Doth no man come to Jesus Christ but by the drawing, &c., of the Father? Then let me here caution those poor sinners, that are spectators of the change that God hath wrought in them that are coming to Jesus Christ, not to attribute this work and change to other things and causes.

There are some poor sinners in the world that plainly see a change, a mighty change, in their neighbours and relations that are coming to Jesus Christ. But, as I said, they being ignorant, and not knowing whence it comes and whither it goes, for “so is every one that is born of the Spirit,” (John 3:8), therefore they attribute this change to others causes: as melancholy; to sitting alone; to overmuch reading; to their going to too many sermons; to too much studying and musing on what they hear.

Also they conclude, on the other side, that it is for want of merry company; for want of physic; and therefore they advise them to leave off reading, going to sermons, the company of sober people; and to be merry, to go a gossiping, to busy themselves in the things of this world, not to sit musing alone, &c. But come, poor ignorant sinner, let me deal with thee. It seems thou art turned counsellor for Satan: I tell thee thou knowest not what thou dost.

Take heed of spending thy judgment after this manner; thou judgest foolishly, and sayest in this, to every one that passeth by, thou art a fool. What! count convictions for sin, mournings for sin, and repentance for sin, melancholy? This is like those that on the other side said, “These men are [drunk with] full of new wine,” &c.

Or as he that said Paul was mad (Acts 2:13, 26:24). Poor ignorant sinner! canst thou judge no better? What! is sitting alone, pensive under God’s hand, reading the Scriptures, and hearing of sermons, &c., the way to be undone? The Lord open thine eyes, and make thee to see thine error! Thou hast set thyself against God, thou hast despised the operation of his hands, thou attemptest to murder souls. What! canst thou give no better counsel touching those whom God hath wounded, than to send them to the ordinances of hell for help? Thou biddest them be merry and lightsome; but dost thou not know that “the heart of fools is in the house of mirth?” (Eccl 7:4).

Thou biddest them shun the hearing of thundering preachers; but is it not “better to hear the rebuke of the wise, than for a man to hear the song of fools?” (Eccl 7:5). Thou biddest them busy themselves in the things of this world; but dost thou not know that the Lord bids, “Seek first the kingdom of God, and his righteousness?”

(Matt 6:33). Poor ignorant sinner! hear the counsel of God to such, and learn thyself to be wiser. “Is any afflicted? let him pray. Is any merry? let him sing psalms” (James 5:13). “Blessed is the man that heareth me” (Prov 8:32). And hear for time to come, “Save yourselves from this untoward generation” (Acts 2:40). “Search the Scriptures” (John 5:39). “Give attendance to reading” (1 Tim 4:13).

“It is better to go to the house of mourning” (Eccl 7:2,3).

And wilt thou judge him that doth thus? Art thou almost like Elymas the sorcerer, that sought to turn the deputy from the faith? Thou seekest to pervert the right ways of the Lord. Take heed lest some heavy judgment overtake thee (Acts 13:8-13). What! teach men to quench convictions; take men off from a serious consideration of the evil of sin, of the terrors of the world to come, and how they shall escape the same? What! teach men to put God and his Word out of their minds, by running to merry company, by running to the world, by gossiping? &c. This is as much as to bid them to say to God, “Depart from us, for we desire not the knowledge of thy ways;”

or, “What is the Almighty that we should serve him? or what profit have we if we keep his ways?” Here is a devil in grain! What! bid man walk “according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience” (Eph 2:2).

[Two objections answered.]

Object. 1. But we do not know that such are coming to Jesus Christ; truly we wonder at them, and think they are fools.

Answ. Do you not know that they are coming to Jesus Christ? then they may be coming to him, for aught you know; and why will ye be worse than the brute, to speak evil of the things you know not?

What! are ye made to be taken and destroyed? must ye utterly perish in your own corruptions? (2 Peter 2:12). Do you not know them? Let them alone then. If you cannot speak good of them, speak not bad.

“Refrain from these men, and let them alone; for if this counsel or this work be of men, it will come to nought; but if it be of God, ye cannot overthrow it, lest haply ye be found even to fight against God” (Acts 5:38,39). But why do you wonder at a work of conviction and conversion? Know you not that this is the judgment of God upon you, “ye despisers, to behold,