Works of John Bunyan: JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS; OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. 315

 

JUSTIFICATION is to be diversly taken in the Scripture. Sometimes it is taken for the justification of persons; sometimes for the justification of actions; and sometimes for the justification of the person and action too.

It is taken for the justification of persons, and that, as to justification with God; or, as to justification with men.

As to justification with God; that is, when a man stands clear, quit, free, or, in a saved condition before him, in the approbation of his holy law.

As to justification with men; that is, when a man stands clear and quits from just grounds of reprehension with them.

Justification is also to be taken with reference to actions; and that may be when they are considered, to flow from the true faith; or, because the act done fulfills some transient law.

As actions flow from faith, so they are justified, because they were done before God in, and made complete through, the perfections of Jesus Christ (1 Peter 2:5; Heb 13:15; Rev 8:1-4).

As by the doing of the act, some transient law is fulfilled; as when Jehu executed judgment upon the house of Ahab. ‘Thou hast done well,’ said God to him, ‘in executing that which is right in mine eyes, and hast done to the house of Ahab according to all that was in mine heart’ (2 Kings 10:30). As to such acts, God may or may not look at the qualification of those that do them; and it is clear that he had not respect to any good that was in Jehu in the justifying of this action; nor could he; for Jehu stuck close yet to the sins of Jeroboam, but ‘took no heed to walk in the law of the Lord God of Israel’ (2 Kings 10:29,31).

I might hence also show you that a man may be justified even then when his action is condemned; also that a man may be in a state of condemnation when his action may be justified. But with these distinctions I will not take up time, my intention being to treat justification as it sets a man free or quit from sin, the curse and condemnation of the law in the sight of God, to eternal salvation.

And that I may with the more clearness handle this point before you, I will lay down and speak to this

THAT THERE IS NO OTHER WAY FOR SINNERS TO BE JUSTIFIED FROM THE CURSE OF THE LAW IN THE SIGHT OF GOD, THAN BY THE IMPUTATION OF THAT RIGHTEOUSNESS LONG AGO PERFORMED BY, AND STILL RESIDING WITH, THE PERSON OF JESUS CHRIST.

The terms of this proposition are easy; yet if it will help, I will speak a word or two for explication. First. By a sinner, I mean one that has transgressed the law; ‘for sin is the transgression of the law’ (1 John 3:4). Second. By the curse of the law, I mean that sentence, judgment, or condemnation which the law pronounced against the transgressor (Gal 3:10). Third. By justifying righteousness, I mean that which stands in the doing and suffering of Christ when he was in the world (Rom 5:19). Fourth. By the residing of this righteousness in Christ’s person, I mean it still abides with him as to the action, though the benefit is bestowed upon those that are his. Fifth. By the imputation of it to us, I mean God’s making of it ours by an act of his grace, that we by it might be secured from the curse of the law. Sixth. When I say there is no other way to be justified. I cast away TO THAT END the law, and all the works of the law as done by us.

Thus I have opened the terms of the proposition.

First and Second. Now the two first—to wit, what sin and the curse are—stand clear in all men’s sight, unless they are atheists or desperately heretical. I shall, therefore, in a few words, clear the other four.

Third. Therefore justifying righteousness is the doing and suffering of Christ when he was in the world. This is clear because we are said to be ‘justified by his obedience,’ by his obedience to the law (Rom 5:19). Hence he is said again to be the end of the law for that very thing—’ Christ is the end of the law for righteousness,’ &c. (Rom 10:4). The end, what is that? Why, is the requirement or demand of the law. But what are they? Why, righteousness, perfect righteousness (Gal 3:10). Perfect righteousness, what to do? That the soul concerned might stand spotless in the sight of God (Rev 1:5). Now this lies only in the doings and sufferings of Christ; for ‘by his obedience many are made righteous’; wherefore as to this, Christ is the end of the law, that is found in that obedience, that becomes to us sufficient for our justification. Hence we are said to be made righteous by his obedience; yea, and to be washed, purged, and justified by his blood (Heb 9:14; Rom 5:18,19).

Fourth. That this righteousness still resides in and with the person of Christ, even then when we stand just before God thereby, is clear, for that we are said, when justified, to be justified ‘in him.’ ‘In the Lord shall all the seed of Israel be justified.’ And again, ‘Surely, shall one say, In the Lord have I righteousness,’ &c. (Isa 45:24,25). And again, ‘But of him are ye in Christ Jesus, who of God is made unto us—righteousness’ (1 Cor 1:30).

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Works of John Bunyan: JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS; OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. 314

 

In this treatise, very powerful arguments are used to counteract these errors and place the doctrine of justification in all its glorious purity. It is essentially the source of the glad tidings of great joy made known by the Christian dispensation; showing that the redemption of believers is perfect and finished, neither needing nor suffering any human additions. The righteousness of Christ fully justifies all that believe, while the fountain that he opened washes away all their defilements, and presents them at the judgment seat, without spot or blemish, their robes being washed and made white in the blood of the Lamb.

To prevent this doctrine from being impeached with a tendency to weaken man in the discharge of his moral duties, the same Divine power which thus pardoned sin has decreed that a sense of pardoning love should impel the redeemed to walk in newness of life—and that it is only while thus walking in holy obedience that they have evidence of being members of Christ’s mystical body. For, ‘whom he did foreknow, he also did predestinate to be conformed to the image of his Son; whom he did predestinate, he also called; and whom he called, he also justified.’ So full is this of consolation and felicity that the apostle exclaims, ‘If God be for us, who can be against us?’ Thus, salvation by free grace is inseparably connected with good works. The righteousness of the second Adam, the Lord from heaven, imputed to his members, justifies them, in the same manner as the disobedience of the first Adam, imputed to all his members or posterity, makes them sinners. To use the expressive words of Bunyan, ‘The sinner is justified from the curse, in the sight of God, while a sinner in himself.’ This is a startling fact. That Rahab or Mary Magdalene, and even Saul, the murderous persecutor, were, in the sight and purposes of God, justified, while they were, in the esteem of God’s saints, in a state of the vilest sin, is a doctrine revolting to the pride of human nature. But we should remember that, in the sight of God, a thousand years are but as one day; while one day may be magnified into a thousand years; and that the purposes of God are concealed to us while sin blinds our eyes. Rahab and Magdalene were wretched before their conversion, nor could Saul have been much less wretched, while carrying misery into the hearts and families of God’s saints.

There can be no real happiness without spiritual life—holy obedience to the Divine will, and a scriptural hope of justification before God and his law. These are the means he uses to make known to us his secret purposes. No man has lived in the world, since the inspired writers, more capable of detecting the devil’s sophistry upon this subject than John Bunyan. He had passed through a furnace of experience while seeking justification. He well knew that, upon keeping the moral law of God, the peace of the world and our personal happiness depended. How is this great object to be accomplished? If we attempt to keep it, to gain eternal life, we shall fail, as all others have done. In every attempt thus to keep it, to use Bunyan’s expression, ‘The guilt of sin, which is by the law, makes such a noise and horror in my conscience that I can neither hear nor see the word of peace unless it is spoken with a voice from heaven!’ Our polluted nature leads to sin; a mist is before our eyes; we ‘go astray speaking lies.’ The strong natural bias to break the law will prevail; we see its effects in the great bulk of those who are taught to rely upon ceremonies and upon keeping the law. Who are so lawless, so little advanced in civilization, as the poor Irish, Spaniards, or Italians? while those who seek justification as the free gift of God, influenced by gratitude and love, are found walking in obedience to the Divine Law, their only regret is, that they cannot live more to the glory of their Saviour. As exhibited in this treatise, the doctrines of grace have ever produced glory to God, peace on earth, and goodwill to men;. However, that spirit that called Christ a gluttonous man and a winebibber still charges these doctrines as having a tendency toward licentiousness.

Christian, be not offended with the humbling, but scriptural views, which Bunyan entertained of every church of Christ: ‘A hospital of sick, wounded, and afflicted people.’ None but those who feel their need of the Physician of Souls are fit for church membership or are safely on the road to heaven. Leaving this solemn and interesting subject to the prayerful attention of the reader, I shall conclude my advertisement by quoting from a characteristic specimen of Bunyan’s style of writing, and it was doubtless his striking mode of preaching:—’ Faith doth the same against the devil that unbelief doth to God. Does unbelief count God a liar? Faith counts the devil as a liar. Does unbelief hold the soul back from the mercy of God? Faith protects the soul from the malice of the devil. Does unbelief quench your grace? Faith kindled them even into a flame. Does unbelief fill the soul full of sorrow? Faith fills it full of the joy of the Holy Ghost. In a word, does unbelief bind down your sins upon you? Why, faith in Jesus Christ releases them all.’

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Works of John Bunyan: JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS; OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST.313

 

This is one of those ten excellent manuscripts that were found among Bunyan’s papers after he died in 1688. It had been prepared by him for publication, but he still wanted a few touches of his masterly hand and a preface in his characteristic style. He had, while a prisoner for nonconformity, in 1672, published a treatise upon this subject, in reply to Mr. Fowler, who was soon after created Bishop of Gloucester; but that was more peculiarly intended to prove that those who are justified by faith in Christ are placed in a safer, more honorable, and more glorious state than that possessed by Adam before his fall. Mr. Fowler took the popular view, that the sufferings of the Saviour were intended to replace man in a similar position to that of Adam when in a state of innocence; and to give him powers, that, if properly used, would enable him to save himself.

We must understand the meaning of the term ‘justification’ as used here. It is an acquittal on being tried by the law or proof that, upon the most penetrating scrutiny, we have, through life, fulfilled and performed all its requirements in word, thought, and deed, without the slightest deviation or taint of error. This is essential to salvation and must be done, either personally or by the imputation of the Saviour’s obedience to us. Multitudes vainly imagine that this can be attained by our partial obedience, aided, where we fail, by the imputation of so much of the Saviour’s obedience as, being placed in our account, will make up the deficiency. Justification must depend on the salvation of the soul. Bunyan was convinced that the sinner’s only hope was the imputation of Christ’s righteousness, which alone could justify him from all things and without which he must perish.

As ‘by the deeds of the law there shall no flesh be justified,’ it becomes an important inquiry whether the law, which all must be tried and justified or condemned, is opposed to the gospel or glad tidings of salvation. God forbid that we should, for a moment, entertain such a thought! They both proceed from the same divine source, and the gospel confirms and establishes the law. This is clearly shown in the following treatise. Every Christian forms a part of that one mystical body, of which Christ is the head, and alone can fulfill every jot and tittle of the law. Bunyan’s controversy is with an opinion held by many that a man may, in his own person, by imperfect obedience to some of the requirements of the law procure, or aid in obtaining justification.

There can be no subject more intensely interesting than the means of a sinner’s justification before that God whose law is perfect, and who is of purer eyes than to behold iniquity except with abhorrence; nor is there one upon which more fatal mistakes have been made.

The great delusion, which, like deadly leprosy, has involved a man in uncertainty and darkness in all his conceptions of purity and holiness, is the fallacious hope of producing some good works to blot out transgressions; or that man is not so polluted, but that he may justify himself by works performed through some kind of ability communicated by the Saviour—an ability which he might or might not use, but upon the proper use of which he considers that his salvation depends, leaving him in the most distressing uncertainty and doubt upon this all-important subject. All these, Bunyan is considered to be a specious and dangerous device of Satan, unscriptural, and contrary to the simplicity and design of the gospel.

Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; Life must be in Jesus Christ with respect to us, 312

 

Fourth. I will add yet another encouragement for the man who is coming to Jesus Christ. Art, thou coming? Art, thou coming, indeed? Why,

1.  Then this thy coming is by God’s call. Thou art called. Calling goes before coming. Coming is not of works but of him that calleth. “He goes up into a mountain, and calleth unto him whom he would, and they came unto him” (Mark 3:13).

 

2.  Art, thou coming? This is also by virtue of illumination. God has made thee see; and, therefore, thou art coming. So long as thou was darkness, thou loves darkness, and could not abide to come, because thy deeds were evil; but being now illuminated and made to see what and where thou art, and also what and where thy Saviour is, now thou art coming to Jesus Christ; “Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee,” saith Christ, “but my Father which is in heaven” (Matt 16:17).

 

3.  Art, thou coming? This is because God hath inclined thine heart to come. God hath called thee, illuminated thee, and inclined thy heart to come; and, therefore, thou come to Jesus Christ. It is God that worketh in thee to will, and to come to Jesus Christ. Coming sinner, bless God for that he hath given thee the will to come to Jesus Christ. It is a sign that thou belong to Jesus Christ because God has made thee willing to come to him (Psa 110:3). Bless God for slaying the enmity of thy mind; had he not done it, thou wouldst as yet have hated thine own salvation.

 

4.  Art, thou coming to Jesus Christ? It is God that giveth thee power to pursue thy will in the matters of thy salvation, is the gift of God. “It is God which worketh in you both to will and to do” (Phil 2:13). Not that God worketh will come, where he gives no power; but thou shouldest take notice, that power is an additional mercy. The church saw that will and power were two things, when she cried, “Draw me, we will run after thee” (Song 1:4). And so did David too, when he said, “I will run the way of thy commandments, when thou shalt enlarge my heart” (Psa 119:32). Will to come, and power to pursue thy will, is double mercy, coming sinner.

 

5.  All thy strange, passionate, sudden rushing forward after Jesus Christ, coming sinners know what I mean, they also are thy help from God. Perhaps thou feel at some times more than at others, strong stirrings up of heart to fly to Jesus Christ; now thou hast at this time a sweet and stiff gale of the Spirit of God, filling thy sails with the fresh gales of his good Spirit. Thou ride at those times as upon the wings of the wind, being carried out beyond thyself, beyond the most of thy prayers, and also above all thy fear and temptations.

 

6.  Coming sinner, hast thou not now and then a kiss of the sweet lips of Jesus Christ, I mean some blessed word dropping like a honeycomb upon thy soul to revive thee, when thou art in the midst of thy dumps?

 

7.  Does not Jesus Christ sometimes give thee a glimpse of himself, though perhaps thou see him not so long a time as while one may tell twenty?

 

8.  Hast thou not sometimes as it were the very warmth of his wings overshadowing the face of thy soul, that gives thee as it were glad upon thy spirit, as the bright beams of the sun do upon thy body, when it suddenly breaks out of a cloud, though presently all is gone away? Well, all these things are the good hand of thy God upon thee, and they are upon thee to constrain, to provoke, and to make thee willing and able to come, coming sinner, that thou mightiest, in the end, be saved.

 

Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; Life must be in Jesus Christ with respect to us, 311

 

Third. Coming sinner, I will add another encouragement for thy help.

1. God had prepared a mercy seat, a throne of grace to sit on; that thou mayest come thither to him, and that he may from thence hear thee, and receive thee. "I will commune with thee," saith he, "from above the mercy seat" (Exo 25:22). As who shall say, sinner, When thou comes to me, thou shalt find me upon the mercy-seat, where also I am always found of the undone coming sinner. Thither I bring my pardons; there I hear and receive their petitions, and accept them to my favor.

2. God had also prepared a golden altar for you to offer your prayers and tears. A golden altar! It is called a "golden altar," to show what worth it is of in God's account: for this golden altar is Jesus Christ; this altar sanctifies thy gift, and makes thy sacrifice acceptable. This altar, then, makes thy groans golden groans; thy tears golden tears; and thy prayers golden prayers, in the eye of that God thou comes to, coming sinner (Rev 8; Matt 23:19; Heb 10:10; 1 Peter 2:5).

3. God hath strewed all the way, from the gate of hell, where thou waste, to the gate of heaven, whither thou art going, with flowers out of his own garden. Behold how the promises, invitations, calls, and encouragements, like lilies, lie round about thee! take heed that thou dost not tread them underfoot, sinner. With promises, did I say? Yea, he hath mixed all those with his own name, his Son's name; also, with the name of mercy, goodness, compassion, love, pity, grace, forgiveness, pardon, and whatnot, that may encourage the coming sinner.

4. He hath also for thy encouragement laid up the names, and set forth the sins, of those that have been saved. In this book they are fairly written, that thou, through patience and comfort of the Scriptures, might have hope. (1.) In this book is recorded Noah's maim and sin; and how God had mercy upon him. (2.) In this record is fairly written the name of Lot, the nature of his sin; and how the Lord had mercy upon him. (3.) In this record thou hast also fairly written the names of Moses, Aaron, Gideon, Samson, David, Solomon, Peter, Paul, with the nature of their sins; and how God had mercy upon them; and all to encourage thee, coming sinner.

Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; Life must be in Jesus Christ with respect to us, 310

 

Second. Thou hast yet another advantage by Jesus Christ, thou art coming to him, for he is not only full BUT FREE. He is not sparing of what he has; he is open-hearted and open-handed. Let me in a few particulars show thee this:

1. This is evident because he calls thee; he calls upon thee to come unto him; the which he would not do, was he not free to give; yea, he bids thee, when come, ask, seek, knock. And for thy encouragement, adds to every command a promise, “Seek, and ye shall find; ask, and ye shall have; knock, and it shall be opened unto you.” If the rich man should say thus to the poor, would not he be reckoned a free-hearted man? I say, should he say to the poor, Come to my door, ask at my door, knock at my door, and you shall find and have; would he not be counted liberal? Why, thus doth Jesus Christ. Mind it, coming sinner (Isa 55:3; Psa 50:15; Matt 7:7-9).

2. He doth not only bid thee come, but tells thee, he will heartily do thee good; yea, he will do it with rejoicing; “I will rejoice over them, to do them good—with my whole heart, and with my whole soul” (Jer 32:41).

3. It appears that he is free because he gives without twitting. “He giveth to all men liberally and upbraided not” (James 1, 5). Some will not deny to do the poor a pleasure, but they will mix their mercies with so many twits, that the persons on whom they bestow their charity shall find but little sweetness in it. But Christ doth not do so, coming sinner; he cast all thine iniquities behind his back (Isa 38:17). Thy sins and iniquities he will remember no more (Heb 8:12).

4. That Christ is free, is manifest by the complaints that he makes against them that will not come to him for mercy. I say, he complains, saying, “O Jerusalem, Jerusalem! How often would I have gathered thy children together, even as a hen gathered her chickens under her wings, and ye would not!” (Matt 23:37). I say, he speaks it by way of complaint. He saith also in another place, “But thou hast not called upon me, O Jacob” (Isa 43:22). Coming sinner, see here the willingness of Christ to save; see here how free he is to communicate life, and all good things, to such as thou art. He complains if thou comes not; he is displeased if thou calls not upon him. Hark, coming sinner, once again; when Jerusalem would not come to him for safeguard, “he beheld the city, and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace; but now they are hidden from thine eyes” (Luke 19:41,42).

5. Lastly, He is open and free-hearted to do good, as is seen by the joy and rejoicing that he manifested at the coming home of poor prodigals. He receives the lost sheep with rejoicing; the lost goat with rejoicing; yea, when the prodigal came home, what joy and mirth, what music and dancing, was in his father’s house! (Luke 15).

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Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; Life must be in Jesus Christ with respect to us, 309

 

4. He is full of the Spirit, to communicate it to the coming sinner; he hath therefore received it without measure, that he may communicate it to every member of his body, according as every man’s measure thereof is allotted him by the Father. Wherefore he saith, that he that comes to him, “Out of his belly shall flow rivers of living water” (John 3:34; Titus 3:5,6; Acts 2; John 7:33-39).

5. He is indeed a storehouse full of all the graces of the Spirit. “Of his fullness have all we received, and grace for grace” (John 1:16). Here is more faith, more love, more sincerity, more humility, more of every grace; and of this, even more of this, he giveth to every lowly, humble, penitent coming sinner. Wherefore, coming soul, thou comes not to a barren wilderness when thou comes to Jesus Christ.

6. He is full of bowels and compassion: and they shall feel and find it so that come to him for life. He can bear with thy weaknesses, he can pity thy ignorance, he can be touched with the feeling of thy infirmities, he can affectionately forgive their transgressions, he can heal thy backslidings, and love thee freely. His compassions fail not; “and he will not break a bruised reed, nor quench the smoking flax; he can pity them that no eye pities, and be afflicted in all thy afflictions” (Matt 26:41; Heb 5:2; 2:18; Matt 9:2; Hosea 14:4; Eze 16:5,6; Isa 63:9; Psa 78:38; 86:15; 111:4; 112:4; Lam 3:22; Isa 42:3).

7. Coming soul, the Jesus that thou art coming to, is full of might and terribleness for thy advantage; he can suppress all thine enemies; he is the Prince of the kings of the earth; he can bow all men’s designs for thy help; he can break all snares laid for thee in the way; he can lift thee out of all difficulties wherewith thou mayest be surrounded; he is wise in heart, and mighty in power. Every life under heaven is in his hand; yea, the fallen angels tremble before him. And he will save thy life, coming sinner (1 Cor 1:24; Rom 8:28; Matt 28:18; Rev 4; Psa 19:3; 27:5,6; Job 9:4; John 17:2; Matt 8:29; Luke 8:28; James 2:19).

8. Coming sinner, the Jesus to whom thou art coming is lowly in heart, he despised not any. It is not thy outward meanness, nor thy inward weakness; it is not because thou art poor, or base, or deformed, or a fool, that he will despise thee: he hath chosen the foolish, the base, and despised things of this world, to confound the wise and mighty. He will bow his ear to thy stammering prayers he will pick out the meaning of thy inexpressible groans; he will respect thy weakest offering, if there be in it but thy heart (Matt 11:20; Luke 14:21; Prov 9:4-6; Isa 38:14,15; Song 5:15; John 4:27; Mark 12:33,34; James 5:11). Now, is not this a blessed Christ, coming sinner? Art thou not like to fare well, when thou hast embraced him, coming sinner? But,

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Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; Life must be in Jesus Christ with respect to us, 308

 

USE THIRD—The third use—A USE OF ENCOURAGEMENT.

Coming sinner, I have now a word for you: be of good comfort, “He will in no wise cast out.” Of all men, thou art the blessed of the Lord; the Father hath prepared his Son to be a sacrifice for thee, and Jesus Christ, thy Lord, is gone to prepare a place for thee (John 1:29; Heb 10). What shall I say to you?

[First,] Thou comes to a FULL Christ; thou canst not want anything for soul or body, for this world or that to come, but it is to be had in or by Jesus Christ. As it is said of the land that the Danites went to possess, so, and with much more truth, it may be said of Christ; he is such a one with whom there is no want of any good thing that is in heaven or earth. A full Christ is your Christ.

1. He is full of grace. Grace is sometimes taken for love; never is it loved like Jesus Christ. Jonathan’s love went beyond the love of women, but the love of Christ passes knowledge. It is beyond the love of all the earth, of all creatures, even of men and angels. His love prevailed with him to lay aside his glory, to leave the heavenly place, to clothe himself with flesh, to be born in a stable, to be laid in a manger, to live a poor life in the world, to take upon him our sicknesses, infirmities, sins, curse, death, and the wrath that was due to man. And all this he did for a base, undeserving, unthankful people; yea, for a people that was at enmity with him. “For when we were without strength, Christ died for the ungodly in due time. For scarcely for a righteous man will one die; yet peradventure for a good man some would even dare to die. But God commended his love toward us, in that while we were yet sinners, Christ died for us. Much more, then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life” (Rom 5:6-10).

2. He is full of truth. Full of grace and truth. Truth, that is, faithfulness in keeping promises, even this of the text, with all others, “I will in no wise cast out” (John 14:6). Hence it is said, that his words be true and that he is the faithful God, that keeps covenant. And hence it is also that his promises are called truth: “Thou wilt fulfill thy truth unto Jacob, and thy mercy unto Abraham, which thou hast sworn unto our fathers from the days of old.” Therefore it is said again, that both himself and words are truth: “I am the truth, the Scripture of truth” (Dan 10:21). “Thy word is truth,” (John 17:17; 2 Sam 7:28); “Thy law is truth,” (Psa 119:142); and “my mouth,” saith he, “shall speak the truth,” (Prov 8:7); see also Ecclesiastes 12:10, Isaiah 25:1, Malachi 2:6, Acts 26:25, 2 Timothy 2:12,13. Now, I say, his word is truth, and he is full of truth to fulfill his truth, even to a thousand generations. Coming sinner, he will not deceive thee; come boldly to Jesus Christ.

3. He is full of wisdom. He is made unto us of God wisdom; wisdom to manage the affairs of his church in general, and the affairs of every coming sinner in particular. And upon this account, he is said to be “head over all things,” (1 Cor 1; Eph 1), because he manages all things that are in the world by his wisdom, for the good of his church; all men’s actions, all Satan’s temptations, all God’s providences, all crosses, and disappointments; all things whatever are under the hand of Christ—who is the wisdom of God—and he ordered them all for good to his church. And can Christ help it—and be sure he can—nothing shall happen or fall out in the world, but it shall, despite all opposition, have a good tendency to his church and people.

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Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; Life must be in Jesus Christ with respect to us, 307

 

5. What did Eulalia see in Christ, when she said, as they were pulling her one joint from another, Behold, O Lord, I will not forget thee? What a pleasure it is for them, O Christ, to remember your triumphant victory!

6. What do you think Agnes saw in Christ when, rejoicingly, she went to meet the soldier who was appointed to be her executioner? I will willingly, said she, receive into my paps the length of this sword, and into my breast will draw the force thereof, even to the hilts; thus, being married to Christ, my spouse, may surmount and escape all the darkness of this world. 

7. What do you think Julitta sees in Christ, when, at the Emperor’s telling of her, except she would worship the gods, she should never have protection, laws, judgments, or life? She replied, Farewell life, welcome death; farewell riches, welcome poverty; all that I have if it were a thousand times more, would I rather lose than speak one wicked and blasphemous word against my Creator?

8. What did Marcus Arethusa see in Christ, when, after his enemies had cut his flesh, anointed it with honey, and hanged him up in a basket for flies and bees to feed on, he would not give, to uphold idolatry, one halfpenny to save his life?

9. What did Constantine see in Christ, when he used to kiss the wounds of those who suffered for him? 

10. But what need do I give thus particular instances of words and smaller actions, when by their lives, their blood, their enduring hunger, sword, fire, pulling asunder, and all torments that the devil and hell could devise, for the love they bare to Christ after they came to him?

What have you found in him, sinner?

What! Come to Christ, and find nothing in him!—when all things that are worth looking after are in him!—or if anything, yet not enough to wean thee from thy sinful delights, and fleshly lusts! Away, away, you are not coming to Jesus Christ.

He that has come to Jesus Christ has found in him, that, as I said, that is not to be found anywhere else. As,

1. He that is come to Christ hath found God in him reconciling the world unto himself, not imputing their trespasses to them. And so God is not to be found in heaven and earth besides (2 Cor 5:19–20).

2. He that is come to Jesus Christ hath found in him a fountain of grace, sufficient, not only to pardon sin, but to sanctify the soul, and to preserve it from falling, in this evil world.

3. He that is come to Jesus Christ hath found virtue in him; THAT virtue, that if he does but touch thee with his Word, or thou him by faith, life is forthwith conveyed into thy soul. It makes thee wake as one that is awakened out of his sleep; it awakens all the powers of the soul (Psa 30:11, 12; Song 6:12).

4. Art thou come to Jesus Christ? Thou hast found glory in him, glory that surmounts and goes beyond. “Thou art more glorious than the mountains of prey” (Psa 76:4).

5. What shall I say? Thou hast found righteousness in him; thou hast found rest, peace, delight, heaven, glory, and eternal life.

Sinner, be advised; ask thy heart again, saying, Am I come to Jesus Christ? For this one question, am I coming or, am I not? hangs heaven and hell as to you. If thou canst say, I am come, and God shall approve that saying, happy, happy man art thou! But if you do not come, what can make you happy? Yes, what can make that man happy that, for not coming to Jesus Christ for life, he must be damned in hell?

Ta

Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; Life must be in Jesus Christ with respect to us, 306

 

Third, are you coming to Jesus Christ? Prithee, tell me, What see thou in him to allure thee to forsake all the world, and come to him?

I say, What hast thou seen in him? Men must see something in Jesus Christ; otherwise, they will not come to him. 1. What comeliness hast thou seen in his person? Thou come not if thou see no form nor comeliness in him (Isa 53:1–3). 2. Until those mentioned in the song were convinced that there was more beauty, comeliness, and desirableness in Christ, than in ten thousand, they did not so much as ask where he was, nor incline to turn aside after him (Song 5, 6).

There be many things on this side of heaven that can and do carry away the heart; and so will do, so long as thou live, if thou shalt be kept blind, and not be admitted to see the beauty of the Lord Jesus.

Fourth, art thou come to the Lord Jesus? What hast thou found in him, since thou came to him?

Peter found with him the word of eternal life (John 6:68). They that Peter makes mention of, found him a living stone, even such a living stone as communicated life to them (1 Peter 2:4,5). He saith himself, They that come to him, &c., shall find rest unto their souls; hast thou found rest in him for thy soul? (Matt 11:28).

Let us go back to the times of the Old Testament.

1. Abraham found that in him, that made him leave his country for him and become, for his sake, a pilgrim and stranger on earth (Gen 12; Heb 11).

2. Moses found THAT in him, that made him forsake a crown, and a kingdom for him too.

3. David found so much in him, that he counted that to be in his house one day was better than a thousand; yea, to be a door-keeper therein was better, in his esteem, than to dwell in the tents of wickedness (Psa 84:10).

4. What did Daniel and the three children find in him, to make them run the hazards of the fiery furnace, and the den of lions, for his sake? (Dan 3, 6).

Let us come down to martyrs.

1. Stephen found that in him that made him joyful, and quietly yield up his life for his name (Acts 7).

2. Ignatius found that it was Christ who made him choose to go through the torments of the devil, and hell itself, rather than not have him. Fox’s Acts and Monuments.

3. What saw Romanus in Christ, when he said to the raging Emperor, who threatened him with fearful torments, Thy sentence, O Emperor, I joyfully embrace, and refuse not to be sacrificed by as cruel torments as thou canst invent?

4. What saw Menas, the Egyptian, in Christ, when he said, under most cruel torments, There is nothing in my mind that can be compared to the kingdom of heaven; nor is all the world, if it were weighed in a balance, to be preferred with the price of one soul? Who can separate us from the love of Jesus Christ, our Lord? And I have learned of my Lord and King not to fear them that kill the body, etc. 

Ta

Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; Life must be in Jesus Christ with respect to us, 305

 

USE SECOND. The second use—A USE OF EXAMINATION.

We come now to the use of examination. Sinner, thou hast heard of the necessity of coming to Christ and of Christ's willingness to receive the coming soul; together with the benefit that they by him shall have that indeed come to him. Put thyself now upon this serious inquiry, Am I indeed come to Jesus Christ?

Motives plenty I might here urge, to prevail with your conscientious performance of this duty. 1. Thou art in sin, in the flesh, in death, in the snare of the devil, and under the curse of the law, if you are not coming to Jesus Christ. 2. There is no way to be delivered from these, but by coming to Jesus Christ. 3. If thou come, Jesus Christ will receive you and will in no wise cast thee out. 4. Thou wilt not repent it in the day of judgment, if now thou come to Jesus Christ. 5. But thou wilt surely mourn at last, if now thou shalt refuse to come. 6. And lastly, Now thou hast been invited to come; now will thy judgment be greater, and thy damnation more fearful, if thou shalt yet refuse, than if thou hadst never heard of coming to Christ.

Object. But we hope we have come to Jesus Christ.

Answ. It is well if it proves so. But lest thou shouldst speak without ground, and so fall unawares into hell-fire, let us examine a little.

First, have thou indeed come to Jesus Christ? What hast thou left behind thee? What didst thou come away from, in thy coming to Jesus Christ?

When Lot came out of Sodom, he left the Sodomites behind him (Gen 19). When Abraham came out of Chaldea, he left his country and kindred behind him (Gen 12; Acts 7). When Ruth came to put her trust under the wings of the Lord God of Israel, she left her father and mother, her gods, and the land of her nativity, behind her (Ruth 1:15–17; 2:11,12). When Peter came to Christ, he left his nets behind him (Matt 4:20). When Zaccheus came to Christ, he left the receipt of custom behind him (Luke 19). When Paul came to Christ, he left his own righteousness behind him (Phil 3:7,8). When those who used curious arts came to Jesus Christ, they took their curious books and burned them; though, in another man's eye, they were counted worth fifty thousand pieces of silver (Acts 119:18–20.

What sayest thou, man? Hast, thou left thy darling sins, thy Sodomitish pleasures, thy acquaintance and vain companions, thy unlawful gain, thy idol-gods, thy righteousness, and thy unlawful curious arts, behind thee? If any of these be with thee, and thou with them, in thy heart and life, thou art not yet come to Jesus Christ.

Second, Art you come to Jesus Christ? Prithee tell me what moved thee to come to Jesus Christ?

Men do not usually come or go to this or that place before they have a moving cause, or rather, a cause moving them thereto. No more do they come to Jesus Christ—I do not say before they have a cause, but—before that cause move them to come. What sayest thou? Hast thou a cause moving thee to come? To be at present in a state of condemnation is sufficient for men to come to Jesus Christ for life. But that will not do, except the cause moves them; which it will never do until their eyes are opened to see themselves in that condition. For it is not a man's being under wrath, but his seeing it, that moves him to come to Jesus Christ. Alas! All men by sin are under wrath; yet but few of that all come to Jesus Christ. And the reason is, that they do not see their condition. "Who hath warned you to flee from the wrath to come?" (Matt 3:7). Until men are warned, and also receive the warning, they will not come to Jesus Christ.

Take three or four instances for this. Adam and Eve came not to Jesus Christ until they received the alarm, the conviction of their undone state by sin. (Gen 3) The children of Israel cried not out for a mediator before they saw themselves in danger of death by the law (Exo 20:18,19). Before the publican came, he saw himself lost and undone (Luke 18:13). The prodigal did not, until he saw death at the door, ready to devour him (Luke 15:17–18). The three thousand came not, until they knew not what to do to be saved (Acts 2:37–39). Paul came not, until he saw himself lost and undone (Acts 9:3–8, 11). Lastly, before the jailer came, he saw himself undone (Acts 16:29–31). And I tell thee, it is an easier thing to persuade a good man to go to the physician for a cure, or a man without hurt to seek a plaster to cure him, than it is to persuade a man who sees not his soul-disease, to come to Jesus Christ. If they have no need for the physician; then why should they go to him? The full pitcher can hold no more; then why should it go to the fountain? And if thou come full, thou come not aright; and be sure Christ will send thee empty away. "But he healeth the broken in heart, and binds up their wounds" (Mark 2:17; Psa 147:3; Luke 1:53).

Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; Life must be in Jesus Christ with respect to us, 304

7. It is that, above all other sins, that weakness our prayers, our faith, our love, our diligence, our hope, and expectations: it even taketh the heart away from God in duty.

8. Lastly, This sin, as I have said even now, appeared in the soul with so many sweet pretenses to safety and security, that it is, as it were, counsel sent from heaven; bidding the soul be wise, wary, considerate, well-advised, and to take heed of too rash a venture upon believing. Be sure, first, that God loves you; take hold of no promise until you are forced by God unto it; neither be you sure of your salvation; doubt it still, though the testimony of the Lord has been often confirmed in you. Live not by faith, but by sense; and when you can neither see nor feel, then fear and mistrust, then doubt and question all. This is the devilish counsel of unbelief, which is so covered over with specious pretenses, that the wisest Christian can hardly shake off these reasonings.

[Qualities of unbelief as opposed to faith.]—But to be brief. Let me here give thee, Christian reader, a more particular description of the qualities of unbelief, by opposing faith unto it, in these twenty-five particulars:—

1. Faith believeth the Word of God; but unbelief questioned the certainty of the same (Psa 106:24).

2. Faith believeth the Word because it is true; but unbelief doubted thereof because it is true (1 Tim 4:3; John 8:45).

3. Faith sees more in a promise of God to help, than in all other things to hinder; but unbelief, notwithstanding God’s promise, saith, How can these things be? (Rom 4:19-21; 2 Kings 7:2; John 3:11,12).

4. Faith will make thee see love in the heart of Christ, when with his mouth he giveth reproofs; but unbelief will imagine wrath in his heart, when with his mouth and Word he saith he loves us (Matt 15:22,28; Num 13; 2 Chron 14:3).

5. Faith will help the soul to wait, though God defers to give; but unbelief will take huff and throw up all if God makes any tarrying (Psa 25:5; Isa 8:17; 2 Kings 6:33; Psa 106:13,14).

6. Faith will give comfort in the midst of fears; but unbelief causes fears amid comfort (2 Chron 20:20,21; Matt 8:26; Luke 24:26,27).

7. Faith will suck sweetness out of God’s rod; but unbelief can find no comfort in his greatest mercies (Psa 23:4; Num 21).

8. Faith maketh great burdens light; but unbelief maketh light ones intolerably heavy (2 Cor 4:1; 14-18; Mal 1:12,13).

9. Faith helps us when we are down; but unbelief throws us down when we are up (Micah 7:8-10; Heb 4:11).

10. Faith bringeth us near to God when we are far from him; but unbelief puts us far from God when we are near to him (Heb 10:22; 3:12,13).

11. Where faith reigns, it declared men to be the friends of God; but where unbelief reigns, it declared them to be his enemies (John 3:23; Heb 3:18; Rev 21:8).

12. Faith put a man under grace; but unbelief hold him under wrath (Rom 3:24-26; 14:6; Eph 2:8; John 3:36; 1 John 5:10; Heb 3:17; Mark 16:16).

13. Faith purifies the heart; but unbelief keep it polluted and impure (Acts 15:9; Titus 1:15,16).

14. By faith, the righteousness of Christ is imputed to us; but by unbelief, we are shut up under the law to perish (Rom 4:23,24; 11:32; Gal 3:23).

15. Faith maketh our work acceptable to God through Christ; but whatsoever is of unbelief is sin. For without faith it is impossible to please him (Heb 11:4; Rom 14:23; Heb 6:6).

16. Faith giveth us peace and comfort in our souls; but unbelief worketh trouble and tossing, like the restless waves of the sea (Rom 5:1; James 1:6).

17. Faith maketh us to see preciousness in Christ; but unbelief sees no form, beauty, or comeliness in him (1 Peter 2:7; Isa 53:2,3).

18. By faith we have our life in Christ’s fullness; but by unbelief we starve and pine away (Gal 2:20).

19. Faith gives us the victory over the law, sin, death, the devil, and all evils; but unbelief lays us obnoxious to them all (1 John 5:4,5; Luke 12:46).

20. Faith will show us more excellency in things not seen, than in them that are; but unbelief sees more in things that are seen, than in things that will be hereafter;. (2 Cor 4:18; Heb 11:24-27; 1 Cor 15:32).

21. Faith makes the ways of God pleasant and admirable; but unbelief makes them heavy and hard (Gal 5:6; 1 Cor 12:10,11; John 6:60; Psa 2:3).

22. By faith Abraham, Isaac, and Jacob possessed the land of promise; but because of unbelief, neither Aaron, nor Moses, nor Miriam could get thither (Heb 11:9; 3:19).

23. By faith the children of Israel passed through the Red Sea; but by unbelief the generality of them perished in the wilderness (Heb 11:29; Jude 5).

24. By faith Gideon did more with three hundred men, and a few empty pitchers, than all the twelve tribes could do, because they believed not God (Judge 7:16-22; Num 14:11,14).

25. By faith Peter walked on the water; but by unbelief he began to sink (Matt 14:28-30).

Thus might many more be added, which, for brevity’s sake, I omit; beseeching every one that thinketh he hath a soul to save, or be damned, to take heed of unbelief; lest, seeing there is a promise left us of entering into his rest, any of us by unbelief should indeed come short of it.

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