The Works of John Bunyan, vol 1 by John Bunyan (books to read to improve english .TXT) 📕

The richness of mercy is seen in several things. It can save from sin, from great sin, from all sin (Titus 3:5; Matt 15:22,28). It can save a soul from the devil, from all devils (Matt 17:15,18).

It can save a soul from hell, from all hells (Psa 116:3,5,6). It can hold us up in the midst of all weaknesses (Psa 94:18). It can deliver from eternal judgment (Rom 9:23). Yea, what is it that we have, or shall need, that this virtuous mercy cannot do for us: ‘Let Israel hope in the Lord: for which the Lord is RICH mercy,’

mercy full of virtue, and that can do great things.

Fourth. As the mercies that are with the Lord are tender, great, and rich, so there is a MULTITUDE of them, and they are called ‘manifold,’ there is a multitude of these rich and virtuous mercies (Psa 69:13; Rev 9:19). By multitude, I understand mercies of every sort or kind; mercies for this, and mercies for the other malady; mercies for every sickness, a salve for every sore. Some things that are rich and very full of virtue, have yet their excellency extending itself but to one, or two, or three things for help; and this is their leanness in the midst of their excellencies. But it is not thus with the mercy of God. Some things that are rich and virtuous, are yet so only but at certain seasons; for there are times in which they can do nothing. But it is not so with this tender, great, and rich mercy of God. There are some things, though rich, that are sparingly made use of. But it is not so with this mercy of God. There is a multitude of them; so if one will not another will. There is a multitude of them; so one or other of them is always in their season. There is a multitude of them; and therefore it must not be supposed that God is niggardly as to the communicating of them.

As they are called a multitude, so they are called mercies manifold. There is no single flower in God’s gospel-garden, they are all double and treble; there is a wheel within a wheel, a blessing within a blessing, in all the mercies of God. Manifold; a man cannot receive one, but he receives many, many folded up, one within another. For instance,

1. If a man receiveth Christ, who is called God’s tender mercy; why, he shall find in him all the promises, pardons, justifications, righteousnesses, and redemptions, that are requisite to make him stand clear before the justice of the law, in the sight of God, from sin (Luke 1:76-79; 1 Cor 1:30; Eph 4:32; 2 Cor 1:20).

2. If a man receive the Spirit, he shall have as folded up in that, for this is the first unfolding itself, many, very many mercies (Ezra 1:4). He shall have the graces, the teachings, the sanctifications, the comforts, and the supports of the Spirit: When he saith in one place, ‘He will give the Spirit,’ he calleth that in another place, ‘the good things’ of God (Luke 11:13; Matt 7:11).

3. If a man receive the mercy of the resurrection of the body, and God’s people shall assuredly receive that in its time, what a bundle of mercies will be received, as wrapt up in that? He will receive perfection, immortality, heaven, and glory; and what is folded up in these things, who can tell?

I name but these three, for many more might be added, to show you the plenteousness, as well as the virtuousness of the tender, great, and rich mercy of God. A multitude! There is converting mercy, there is preserving mercy, there is glorifying mercy: and how many mercies are folded up in every one of these mercies, none but God can tell. A multitude! There are mercies for the faithful followers of Christ, for those of his that backslide from him, and also for those that suffer for him; and what mercies will by these be found folded up in their mercies, they will better know when they come to heaven. A multitude of preventing mercies in afflictions, in disappointments, in cross providences, there are with God: and what mercies are folded up in these afflicting mercies, in these disappointing mercies, and in these merciful cross providences, must rest in the bosom of him to be revealed, who only is wonderful in counsel, and excellent in working. A multitude of common mercies; of every day’s mercies, of every night’s mercies, of mercies in relations, of mercies in food and raiment, and of mercies in what of these things there is; and who can number them? David said, He daily was loaded with God’s benefits. And I believe, if, as we are bound, we should at all times return God thanks for all particular mercies, particularly, it would be a burden intolerable, and would kill us out of hand! (Psa 68:19). And all this is written, that Israel might hope in the Lord: ‘Let Israel hope in the Lord; for with the Lord there is mercy.’

Fifth. As the mercies that are with the Lord are tender, great, rich, a multitude, and manifold; so they are mercies that DIMINISH

NOT in the using, but that rather increase in the exercising of them. Hence it is said, grace aboundeth, and hath abounded unto many; and that God is able to make all grace abound towards us (Rom 5:15; 2 Cor 9:8; Eph 1:7,8). The grace of forgiveness I mean, wherein he hath abounded towards us. Now, to abound, is to flow, to multiply, to increase, to greaten, to be more and more; and of this nature is the mercy that is with the Lord; mercy that will abound and increase in the using. Hence he is said to pardon abundantly, to pardon and multiply to pardon: and, again, to exercise lovingkindness; to exercise it, that is, to draw it out to the length; to make the best advantage and improvement of every grain and quality of it (Isa 55:7; Jer 9;24). ‘The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth’ (Exo 34:6).

Mercy to a man under guilt, and fear of hellfire, seems as a little, shrunk-up, or shrivelled thing; there appears no quantity in it. There is mercy, said Cain, but there is not enough; and he died under that conceit (Gen 4:13). Nor is it as to judgment and thought many times much better with the Israel of God. But behold when God sets mercy to work, it is like the cloud that at first was but like a man’s hand, it increaseth until it hath covered the face of heaven. Many have found it thus, yea they have found it thus in their distress (1 Kings 18:41-44). Paul has this expression, ‘The grace of our Lord was exceeding abundant,’ that is, increased towards me exceedingly (1 Tim 1:13-15). And this is the cause of that change of thoughts that is wrought at last in the hearts of the tempted; at first they doubt, at last they hope; at first they despair, at last they rejoice; at first they quake, while they imagine how great their sins are, and how little the grace of God is; but at last they see such a greatness, such a largeness, such an abundance of increase, in this multiplying mercy of God, that with gladness of heart, for their first thoughts, they call themselves fools, and venture their souls, the next world, and their interest in it, upon this mercy of God.

I tell you, Sirs, you must not trust your own apprehensions nor judgments with 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 the infiniteness can swallow up not only all thy sins, but all thy thoughts and imaginations, and that can also 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!’ (Eph 3:20,21). This, therefore, is a wonderful thing, and shall be wondered at to all eternity; that that river of mercy, that at first did seem to be but ankle deep, should so rise, and rise, and rise, that at last it became ‘waters to swim in, a river that could not be passed over!’ (Eze 47:3-5). Now all this is written, that Israel might hope. ‘Let Israel hope in the Lord; for with the Lord there is mercy.’

Sixth. As there are with God mercies, tender, great, rich, a multitude, and mercy that abounds; so to encourage us to trust in him, there is mercy to COMPASS US ROUND ABOUT. ‘Many sorrows shall be to the wicked, but he that trusteth in the Lord, mercy shall compass him about’ (Psa 32:10). This is, therefore, the lot of the Israel of God, that they shall, they trusting in their God, be compassed with mercy round about. This is mercy to do for us in this world, that we may arrive safely in that world which is to come. Another text saith, ‘For thou, Lord, wilt bless the righteous; with favour wilt thou compass him as with a shield’ (Psa 5:12). As with a shield. This compassing of them, therefore, is, to the end they may be defended and guarded from them that seek their hurt.

When Elisha was in danger, by reason of the army of the Syrians, ‘behold the mountain was full of horses and chariots of fire, round about him,’ to deliver him (2 Kings 6:15-17). Round about on every side; or as David hath it, ‘Thou shalt increase my greatness, and comfort me on every side’ (Psa 71:21). ‘I will encamp about mine house,’ saith God, ‘because of the army, because of him that passeth by, and him that returneth’ (Zech 9:1).

This, therefore, is the reason why, notwithstanding all our weaknesses, and also the rage of Satan, we are kept and preserved in a wicked world; we are compassed round about. Hence, when God asked Satan concerning holy Job, he answered, ‘Hast thou not made a hedge about him, and about his house, and about all that he hath on every side?’ (Job 1:10). I cannot come at him; thou compassest him, and keepest me out. By this, then, is that scripture opened, ‘Thou art my hiding-place, thou shalt preserve me from trouble, thou shalt compass me about with songs of deliverance’ (Psa 32:7).

And, indeed, it would be comely, if we, instead of doubting and despairing, did sing in the ways of the Lord: have we not cause thus to do, when the Lord is round about us with sword and shield, watching for us against the enemy, that he may deliver us from their hand? (Jer 31:12).

This also is the reason why nothing can come at us, but that it may do us good. If the mercy of God is round about us, about us on every side; then no evil thing can by any means come at us, but it must come through this mercy, and so must be seasoned with it, and must have its deadly poison, by it, taken away. Hence Paul, understanding this, saith, ‘And we know that all things work together for good to them that love God’ (Rom 8:28). But how can that be, did they not come to us through the very sides of mercy? and how could they come to us so, since Satan pryeth