Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; The Power Of Christ To Save, Or To Cast Out, 302

 

USE AND APPLICATION.

I come now to make some GENERAL USE AND APPLICATION OF THE WHOLE, and so to draw towards a conclusion.

USE FIRST.—The first use—A USE OF INFORMATION; and,

First, It informed us that men by nature are far off from Christ.

Let me a little improve this use, by speaking to these three

questions. 1. Where is he that is coming [but has not come], to

Jesus Christ? 2. What is he that is not coming to Jesus Christ? 3.

Whither is he to go that cometh not to Jesus Christ?

1. Where is he?

[Answ.] (1.) He is far from God, he is without him, even alienated from him both in his understanding, will, affections, judgment, and conscience (Eph 2:12; 4:18). (2.) He is far from Jesus Christ, who is the only deliverer of men from hell fire (Psa 73:27). (3.) He is far from the work of the Holy Ghost, the work of regeneration, and a second creation, without which no man shall see the kingdom of heaven (John 3:3). (4.) He is far more righteous, 19 from that righteousness that should make him acceptable in God’s sight (Isa 46:12,13). (5.) He is under the power and dominion of sin; sin reigned in and over him; it dwelleth in every faculty of his soul, and member of his body; so that from head to foot there is no place clean (Isa 1:6; Rom 3:9-18). (6.) He is in the pest-house with Uzziah and excluded the camp of Israel with the lepers (2 Chron 26:21; Num 5:2; Job 36:14). (7.) His “life is among the unclean.” He is “in the gall of bitterness, and in the bond of iniquity” (Acts 8:28). (8.) He is “in sin,” “in the flesh,” “in death,” “in the snare of the devil,” and is “taken captive by him at his will” (1 Cor 15:17; Rom 8:8; 1 John 3:14; 2 Tim 2:26). (9.) He is under the curse of the law, and the devil dwells in him, and hath the mastery of him (Gal 3:13; Eph 2:2,3; Acts 26:18). (10.) He is in darkness, and walketh in darkness, and knows not whither he goes; for darkness has blinded his eyes. (11.) He is in the broad way that leadeth to destruction; and holding on, he will assuredly go in at the broad gate, and so down the stairs to hell.

2. What is he that cometh not to Jesus Christ?

[Answ.] (1.) He is counted as one of God’s enemies (Luke 19:14; Rom 8:7). (2.) He is a child of the devil, and of hell; for the devil begat him, as to his sinful nature, and hell must swallow him at last, because he cometh not to Jesus Christ (John 8:44; 1 John 3:8; Matt 23:15; Psa 9:17). (3.) He is a child of wrath, an heir of it; it is his portion, and God will repay it to him to his face (Eph 2:1-3; Job 21:29-31). (4.) He is a self-murderer; he wronged his own soul, and is one that loveth death (Prov 1:18; 8:36). (5.) He is a companion for devils and damned men (Prov 21:16; Matt 25:41).

3. Whither is he like to go that cometh not to Jesus Christ?

[Answ.] (1.) He that cometh not to him, is like to go further from him; so every sin is a step further from Jesus Christ (Hosea 11). (2.) As he is in darkness, so he is like to go on in it; for Christ is the light of the world, and he that comes not to him, walketh in darkness (John 8:12). (3.) He is like to be removed at last as far from God, and Christ, and heaven, and all felicity, as an infinite God can remove him (Matt 12:41). But,

Second, This doctrine of coming to Christ informed us where poor destitute sinners may find life for their souls, and that is in Christ. This life is in his Son; he that hath the Son, hath life. And again, “Whoso finds me finds life, and shall obtain favor of the Lord” (Prov 8:35). Now, for further enlargement, I will also here propound three more questions: 1. What life is in Christ? 2. Who may have it? 3. Upon what terms?

1. What life is in Jesus Christ?

[Answ.] (1.) There is justifying life in Christ. Man by sin is dead in law, and Christ only can deliver him by his righteousness and blood from this death into a state of life. “For God sent his Son into the world, that we might live through him” (1 John 4:9). That is, through the righteousness which he should accomplish, and the death that he should die. (2.) There is eternal life in Christ; endless life; life forever and ever. “He hath given us eternal life, and this life is in his Son” (1 John 5:11). Now, justification and eternal salvation are both in Christ, and nowhere else to be had for men, who would not come to Jesus Christ?

2. Who may have this life?

I answer, Poor, helpless, miserable sinners. Particularly, (1.) Such as are willing to have it. “Whosoever will let him take the water of life” (Rev 22:17). (2.) He that thirsted for it. “I will give unto him that is athirst of the fountain of the water of life” (Rev 21:6). (3.) He that is weary of his sins. “This is the rest wherewith ye may cause the weary to rest; and this is the refreshing” (Isa 28:12). (4.) He that is poor and needy. “He shall spare the poor and needy, and shall save the souls of the needy” (Psa 72:13). (5.) He that followed after him, cried for life. “He that followed me shall not walk in darkness, but shall have the light of life” (John 8:12).

3. Upon what terms may he have this life?

[Answ.] Freely. Sinner, dost thou hear. Thou mayest have it freely. Let him take the water of life freely. I will give him the fountain of the water of life freely. “And when they had nothing to pay, he frankly forgave them both” (Luke 7:42). Freely, without money, or without price. “Ho! every one that thirsted, come ye to the waters, and he that hath no money, come ye, buy and eat; yea, come, buy wine and milk without money and without price” (Isa 55:1). Sinner, art thou thirsty? art thou weary? art thou willing? Come, then, and regard not your stuff; for all the good that is in Christ is offered to the coming sinner, without money and without price. He has life to give away to such as want it, and that hath not a penny to purchase it; and he will give it freely. Oh, what a blessed condition is the coming sinner in! But,

Third, This doctrine of coming to Jesus Christ for life, informed us, that it is to be had nowhere else. Might it be had anywhere else, the text, and him that spoke it, would be but little set by; for what greater matter is there in “I will in no wise cast out,” if another stood by that could receive them? But here appears the glory of Christ, that none but he can save. And here appears his love, that though none can save but he, yet he is not coy in saving. “But him that comes to me,” says he, “I will in no wise cast out.”

That none can save but Jesus Christ, is evident from Acts 4:12: “Neither is there salvation in any other;” and “he hath given to us eternal life, and this life is in his Son” (1 John 5:11). If life could have been had anywhere else, it should have been in the law. But it is not in the law; for by the deeds of the law, no man living shall be justified; and if not justified, then no life. Therefore life is nowhere to be had but in Jesus Christ (Gal 3).

[Quest.] But why would God so order it, that life should be had nowhere else but in Jesus Christ?

[Answ.] There is reason for it, and that is both concerning God and us.

1. Concerning God.

(1.) That it might be in a way of justice as well as mercy. And in a way of justice it could not have been, if it had not been by Christ; because he, and he only, was able to answer the demand of the law, and give for sin what the justice thereof required. All angels had been crushed down to hell forever, had that curse has been laid upon them for our sins, which was laid upon Jesus Christ; but it was laid upon him, and he bare it; and answered the penalty, and redeemed his people from under it, with that satisfaction to Divine justice that God himself doth now proclaim, That he is faithful and just to forgive us, if by faith we shall venture to Jesus, and trust to what he has done for life (Rom 3:24-26; John 1:4). (2.) Life must be by Jesus Christ, that God might be adored and magnified, for finding out this way. This is the Lord’s doings, that in all things he might be glorified through Jesus Christ our Lord. (3.) It must be by Jesus Christ, that life might be at God’s dispose, who hath great pity for the poor, the lowly, the meek, the broken in heart, and for them that others care not for (Psa 34:6; 138:6; 25; 51:17; 147:3). (4.) Life must be in Christ, to cut off boasting from the lips of men. This also is the apostle’s reason in Romans 3:19,27 (Eph 2:8-10).

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Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; The Power Of Christ To Save, Or To Cast Out, 301

Reasons for Observation Third. I come now to the reasons for the observation.

1. If Jesus Christ should allow thee once to think that he will cast thee out, he must allow thee to think that he will falsify his word; for he hath said, “I will in no wise cast out.” But Christ would not that thou shouldst count him as one that will falsify his word; for he saith of himself, “I am the truth;” therefore he would not that any that in truth are coming to him, should once think that he will cast them out.

2. If Jesus Christ should allow the sinner that in truth is coming to him, once to think that he will cast him out, then he must allow, and so countenance the first appearance of unbelief; the which he counted his greatest enemy, and against which he hast bent even his holy gospel. Therefore Jesus Christ would not that they that in truth are coming to him, should once think that he will cast them out. See Matthew 14:31, 21:21, Mark 11:23, Luke 24:25.

3. If Jesus Christ should allow the coming sinner once to think that he will cast him out; then he must allow him to make a question,

Whether he is willing to receive his Father’s gift; for the coming sinner is his Father’s gift; as also says the text; but he testified, “All that the Father giveth me shall come to me, and him that cometh to me I will in no wise cast out.” Therefore Jesus Christ would not have him, who in truth is coming to him, once to think that he will cast him out.

4. If Jesus Christ should allow them once to think, that indeed are coming to him, that he will cast them out, he must allow them to think that he will despise and reject the drawing of his Father. For no man can come to him but whom the Father draweth. But it would be high blasphemy, and damnable wickedness once to imagine thus. Therefore, Jesus Christ would not have him that cometh once think that he will cast him out.

5. If Jesus Christ should allow those that indeed are coming to him, once to think that he will cast them out, he must allow them to think that he will be unfaithful to the trust and charge that his Father hath committed to him; which is to save, and not to lose anything of that which he hath given unto him to save (John 6:39). But the Father hath given him a charge to save the coming sinner; therefore it cannot be, that he should allow, that such an one should once think that he will cast him out.

6. If Jesus Christ should allow that they should once think that is coming to him, that he will cast them out, then he must allow them to think that he will be unfaithful to his office of priesthood; for, as by the first part of it, he paid price for, and ransomed souls, so by the second part thereof, he continually maketh intercession to God for them that come (Heb 7:25). But he cannot allow us to question his faithful execution of his priesthood. Therefore he cannot allow us once to think that the coming sinner shall be cast out.

7. If Jesus Christ should allow us once to think that the coming sinner shall be cast out, then he must allow us to question his will, power, or merit to save. But he cannot allow us once to question any of these; therefore not once to think, that the coming sinner shall be cast out. (1.) He cannot allow them to question his will; for he saith in the text, “I WILL in no wise cast out.” (2.) He cannot allow us to question his power; for the Holy Ghost said, He can save to the uttermost them that come. (3.) He cannot allow them to question the efficacy of his merit; for the blood of Christ cleansed the comer from all sin, (1 John 1:7), therefore he cannot allow that he that is coming to him should once think that he will cast them out.

8. If Jesus Christ should allow the coming sinner once to think that he will cast him out, he must allow him to give the lie to the manifest testimony of the Father, Son, and Spirit; yea, to the whole gospel contained in Moses, the prophets, the book of Psalms, and that commonly called the New Testament. But he cannot allow this; therefore, not that the coming sinner should once think that he will cast him out. 9. Lastly, If Jesus Christ should allow him that is coming to him, once to think that he will cast him out, he must allow him to question his Father’s oath, which he in truth and righteousness hath taken, that they might have a strong consolation, who have fled for refuge to Jesus Christ. But he cannot allow this; therefore he cannot allow that the coming sinner should once think that he will cast him out (Heb 6).

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Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; The Power Of Christ To Save, Or To Cast Out, 300

 

OBSERVATION THIRD.—I come now to the next observation and shall speak a little to that; to wit, That Jesus Christ would not have them, that in truth are coming to him, once think that he will cast them out.

The text is full of this: for he saith, “And him that cometh to me I will in no wise cast out.” Now, if he said, I will not, he would not have us think he will. This is yet further manifest by these considerations.

First, Christ Jesus did forbid even them that as yet were not coming to him, once to think him such a one. “Do not think,” said he, “that I will accuse you to the Father” (John 5:45).

These, as I said, were such, that as yet were not coming to him. For he saith of them a little before, “And ye will not come to me;” for the respect they had for the honor of men kept them back. Yet, I say, Jesus Christ gives them to understand, that though he might justly reject them, yet he would not, but bids them not once to think that he would accuse them to the Father. Now, not to accuse, with Christ, is to plead for: for Christ in these things stands not neuter between the Father and sinners. So then, if Jesus Christ would not have them think, that yet will not come to him, that he will accuse them; then he would not that they should think so, that in truth are coming to him. “And him that cometh to me I will in no wise cast out.”

Second, When the woman taken in adultery, even in the very act, was brought before Jesus Christ, he so carried it both by words and actions, that he evidently enough made it manifest, that condemning and casting out were such things, for the doing of which he came not into the world. Wherefore, when they had set her before him, and had laid to her charge her heinous fact, he stooped down, and with his finger wrote upon the ground, as though he heard them not. Now what did he do by this his carriage, but testify plainly that he was not for receiving accusations against poor sinners, whoever accused by? And observe, though they continue asking, thinking, at last, to force him to condemn her; yet then he so answered, so that he drove all condemning persons from her. And then he adds, for her encouragement to come to him; “Neither do I condemn thee; go, and sin no more” (John 8:1-11).

Not but that he indeed abhor the fact, but he would not condemn the woman for the sin, because that was not his office. He was not sent “into the world to condemn the world; but that the world through him might be saved” (John 3:17). Now if Christ, though urged to it, would not condemn the guilty woman, though she was far at present from coming to him, he would not that they should once think that he will cast them out, that in truth are coming to him. “And him that cometh to me I will in no wise cast out.”

Third, Christ plainly bids the turning sinner come; and forbids him to entertain any such thought as that he will cast him out. “Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon” (Isa 4:7). The Lord, by bidding the unrighteous forsake his thoughts, doth in special forbid, as I have said, viz., those thoughts that hinder the coming man in his progress to Jesus Christ, his unbelieving thoughts.

Therefore he bids him not only forsake his ways, but his thoughts. “Let the wicked forsake his way, and the unrighteous man his thoughts.” It is not enough to forsake one if thou wilt come to Jesus Christ; because the other will keep thee from him. Suppose a man forsakes his wicked ways, his debauched and filthy life; yet if these thoughts, that Jesus Christ will not receive him, be entertained and nourished in his heart; these thoughts will keep him from coming to Jesus Christ.

Sinner, coming sinner, art thou for coming to Jesus Christ? Yes, says the sinner. Forsake thy wicked ways then. So I do, says the sinner.

Why come thou then so slowly? Because I am hindered. What hinders? Has God forbidden thee? No. Art thou not willing to come faster? Yes, yet I cannot. Well, prithee be plain with me, and tell me the reason and ground of thy discouragement. Why, says the sinner, though God forbids me not, and though I am willing to come faster, yet there naturally arises this, and that, and the other thought in my heart, that hinders my speed to Jesus Christ. Sometimes I think I am not chosen; sometimes I think I am not called; sometimes I think I am coming too late; and sometimes I think I know not what it is to come. Also, once while I think I have no grace; and then again, that I cannot pray; and then again, I think that I am a very hypocrite. And these things keep me from coming to Jesus Christ.

Look ye now, did not I tell you so? There are thoughts yet remaining in the heart, even of those who have forsaken their wicked ways; and with those thoughts, they are more plagued than with anything else; because they hinder their coming to Jesus Christ; for the sin of unbelief, which is the original of all these thoughts, is that which besets a coming sinner more easily, than doth his ways (Heb 12:1-4). But now, since Jesus Christ commands thee to forsake these thoughts, forsake them, coming sinner; and if thou forsake them not, thou transgresses the commands of Christ, and abides thine own tormentor, and keeps thyself from establishment in grace. “If ye will not believe, surely ye shall not be established” (Isa 7:9). Thus you see how Jesus Christ set himself against such thoughts, that any way discourages the coming sinner; and thereby truly vindicates the doctrine we have in hand; to wit, that Jesus Christ would not have them, that in truth are coming to him, once think that he will cast them out. “And him that cometh to me I will in no wise cast out.”

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Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; The Power Of Christ To Save, Or To Cast Out, 299

 

Application of Observation Second.

To come, therefore, to a word of application. Is it so that they coming to Jesus Christ are often heartily afraid that Jesus Christ will not receive them? Then this teaches us these things—

1. That faith and doubting may at the same time have their residence in the same soul. “O thou of little faith, wherefore didst thou doubt?” (Matt 14:31). He saith not, O thou of no faith! but, O thou of little faith! because he had a little faith amid his many doubts. The same is true even of many that are coming to Jesus Christ. They come, fear they come not, and doubt they do not. When they look upon the promise or a word of encouragement by faith, they come; but when they look upon themselves, or the difficulties that lie before them, they doubt. “Bid me come,” said Peter; “Come,” said Christ. So he went down out of the ship to go to Jesus, but his hap was to go to him upon the water; there was the trial.

So it is with the poor desiring soul. Bid me come, says the sinner; Come, says Christ, and I will in no wise cast thee out. So he comes, but his hap is to come upon the water, upon drowning difficulties; if, therefore, the wind of temptations blow, the waves of doubts and fears will presently arise, and this coming sinner will begin to sink if he has but little faith. But you shall find here in Peter’s little faith, a twofold act; to wit, coming and crying. Little faith cannot come all the way without crying. So long as its holy boldness lasts, so long it can come with peace; but when it is so, it can come no further, it will go the rest of the way with crying. Peter went as far as his little faith would carry him: he also cried as far as his little faith would help, “Lord, save me, I perish!” And so with coming and crying, he was kept from sinking, though he had but a little faith. “Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?”

2. Is it so, that they that are coming to Jesus Christ are ofttimes heartily afraid that Jesus Christ will not receive them? Then this shows us a reason for that dejection, and those castings down, that very often we perceive to be in them that are coming to Jesus Christ. Why, it is because they are afraid that Jesus Christ will not receive them. The poor world mocks us because we are dejected people; I mean, because we are sometimes so: but they do not know the cause of our dejection. Could we be persuaded, even then, when we are dejected, that Jesus Christ would indeed receive us, it would make us fly over their heads, and would put more gladness into our hearts than in the time in which their corn, wine, and oil increases (Psa 4:6,7). But,

3. It is so, That they that are coming to Jesus Christ are ofttimes heartily afraid that he will not receive them. Then this shows that those who are coming to Jesus Christ are awakened, sensible, and considering people. For fear cometh from sense, and consideration of things. They are sensible of sin, sensible of the curse due thereto; they are also sensible of the glorious majesty of God, and of what a blessed, blessed thing it is to be received of Jesus Christ. The glory of heaven, and the evil of sin, these things they consider, and are sensible of. “When I remember, I am afraid.” “When I consider, I am afraid” (Job 21:6; 23:15).

These things dash their spirits, being awake and sensible. Were they dead, like other men, they would not be afflicted with fear as they are. For dead men fear not, feel not, care not, but the living and sensible man, he is that is oftentimes heartily afraid that Jesus Christ will not receive him. I say the dead and senseless are not distressed. They presume; that they are groundlessly confident. Who so bold as blind Bayard? These indeed should fear and be afraid, because they are not coming to Jesus Christ. O! The hell, the fire, the pit, the wrath of God, and the torment of hell, that are prepared for poor neglecting sinners! “How shall we escape if we neglect so great salvation?” (Heb 3:3). But they want a sense of things, and so cannot fear.

4. Is it so, that they that are coming to Jesus Christ are ofttimes heartily afraid that he will not receive them? Then this should teach old Christians to pity and pray for young comers. You know the heart of a stranger; for you yourselves were strangers in the land of Egypt. You know the fears, doubts, and terrors, that take hold of them; for that, they sometimes took hold of you. Wherefore pity them, pray for them, encourage them; they need all this: guilt hath overtaken them, fears of the wrath of God hath overtaken them. Perhaps they are within the sight of hell-fire, and the fear of going thither is burning hot within their hearts. You may know, how strangely Satan is suggesting his devilish doubts unto them, if possible he may sink and drown them with the multitude and weight of them. Old Christians, mend up the path for them, take the stumbling blocks out of the way; lest that which is feeble and weak be turned aside, but let it rather be healed (Heb 12).

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Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; The Power Of Christ To Save, Or To Cast Out, 298

 

But I shall say, as I said before, this has oftentimes been the lot of God’s people. And, “There hath no temptation overtaken you but such as is common to man, but God is faithful, who will not suffer you to be tempted above that ye are able” (1 Cor 10:13). See the Book of Job, the Book of Psalms, and the Lamentations. And remember further, that Christ himself was tempted to blaspheme, to worship the devil, and to murder himself, (Matt 4; Luke 4); temptations worse than which thou canst hardly be overtaken with. But he was sinless, that is true. And he is thy Saviour, and that is as true! Yea, it is also true that, by his being tempted, he became the conqueror of the tempter, and a succourer of those that are tempted (Col 2:14,15; Heb 2:15; 4:15,16).

Quest. But what should the reason that some are coming to

Christ be so lamentably cast down and buffeted with temptations?

Answ. It may be for several reasons.

1. Some who are coming to Christ cannot be persuaded until the temptation comes, that they are as vile as the Scripture says they are. True, they see so much of their wretchedness as to drive them to Christ. But there is an over and above of wickedness that they do not see. Peter little thought that he had had cursing, swearing, and lying, and an inclination in his heart to deny his Master, before the temptation came; but when that indeed came upon him, then he found it there to his sorrow (John 13:36–38; Mark 14:36–40; 68-72).

2. Some that are coming to Jesus Christ are too much affected by their own graces, and too little taken with Christ’s person; therefore, God, takes them off from doting upon their own jewels, so that they might look more to the person, undertaking, and merits of his Son, plunges them into the ditch by temptations. And this I take to be the meaning of Job, “If I wash myself,” said he, “with snow-water, and make my hands never so clean, yet shalt thou plunge me in the ditch, and my own clothes shall abhor me” (Job 9:30). Job had been a little too numbering with his own graces, and setting his excellencies a little too high; as these texts make manifest: Job 33:8-13, 34:5-10, 35:2,3, 38:1,2, 40:105, 42:3-6. But by that, the temptations were ended, and you find him better taught.

Yea, God doth ofttimes, even for this thing, as it were, take our graces from us, and so leave us almost quite to ourselves and to the tempter, that we may learn not to love the picture more than the person of his Son. See how he dealt with them in the 16th of Ezekiel, and the second of Hosea.

3. Perhaps thou hast been given too much to judge thy brother, to condemn thy brother, because a poor tempted man. And God, to bring down the pride of thy heart, let the tempter loose upon thee, that thou also mayst feel thyself weak. “Pride goes before destruction, and a haughty spirit before a fall” (Prov 16:18).

4. It may be thou hast dealt a little too roughly with those that God has this way wounded, not considering thyself, lest thou also be tempted. And therefore God hath suffered it to come unto you (Gal 6:1).

5. It may be that you were given to slumber and sleep, and therefore these temptations were sent to awaken you. You know that Peter’s temptation came upon him after his sleeping; then, instead of watching and praying, he denied, and denied, and denied his Master (Matt 26).

6. It may be thou hast presumed too far, and stood too much in thine own strength, and therefore is a time of temptation come upon thee. This was also one cause why it came upon Peter—Though all men forsake thee, yet I will not. Ah! That is indeed the way to be tempted (John 13:36–38).

7. It may be that God intends to make thee wise, to speak a word in season to others that are afflicted; and therefore he suffers thee to be tempted. Christ was tempted so that he might be able to succour those who are tempted (Heb 2:18).

8. It may be Satan hath dared God to suffer him to tempt thee; promising himself, that if he will but let him do it, thou wilt curse him to his face. Thus he obtained leave against Job; therefore, take heed, tempted soul, lest thou provest the devil’s sayings true (Job 1:11).

9. It may be thy graces must be tried in the fire, that that rust that cleaves to them may be taken away, and themselves proved, both before angels and devils, to be far better than of gold that perished; it may also be that thy graces are to receive special praise, honor, and glory, at the coming of the Lord Jesus to judgment, for all the exploits that thou hast acted by them against hell, and its infernal crew, in the day of thy temptation (1 Peter 1:6,7).

10. It may be God would have others learn by thy sighs, groans, and complaints, under temptation, to beware of those sins for the sake of which thou art at present delivered to the tormentors.

But to conclude this, put the worst to the worst—and then things will be bad enough—suppose that thou art to this day without the grace of God, yet thou art but a miserable creature, a sinner, that hath need of a blessed Saviour; and the text presents thee with one as good and kind as heart can wish; who also for thy encouragement saith, “And him that cometh to me I will in no wise cast out.”

Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; The Power Of Christ To Save, Or To Cast Out, 297

 

To explain myself,. There is such a one coming to Jesus Christ who, when at first he began to look out for him, was sensible, affectionate, and broken in spirit; but now is grown dark, senseless, hard-hearted, and inclined to neglect spiritual duties, &c. Besides, he now finds in himself inclinations to unbelief, atheism, blasphemy, and the like; now he finds he cannot tremble at God's Word, his judgment, nor at the apprehension of hell fire; nor can he, as he thinketh, be sorry for these things. Now, this is a sad dispensation. The man under the sixth head complains for want of temptations, but thou hast enough of them; art thou glad of them, tempted, coming, sinner? They that never exercised with them may think it a fine thing to be within the range, but he who is there is ready to sweat blood for sorrow of heart and to howl for vexation of spirit! This man is in the wilderness among wild beasts. Here he sees a bear, there a lion, yonder a leopard, a wolf, a dragon; devils of all sorts, doubts of all sorts, fears of all sorts, haunt and molest his soul. Here he sees smoke, yea, feels fire and brimstone, scattered upon his secret places. He hears the sound of a horrible tempest. O! My friends, even the Lord Jesus, that knew all things, even he saw no pleasure in temptations, nor did he desire to be with them; wherefore, one text saith, "he was led," and another, "he was driven," of the Spirit into the wilderness, to be tempted of the devil (Matt 4:1; Mark 1:12).

But to return. Thus it happened sometimes to them that are coming to Jesus Christ. A sad hap indeed! One would think that he that is flying from wrath to come has little need of such clogs as these. And yet so it is, and woeful experience proves it. The church of old complained that her enemies overtook her between the straits; just between hope and fear, heaven and hell (Lam 1).

This man feels the infirmity of his flesh, he finds a proneness in himself to be desperate. Now, he chides with God, flings, and tumbles like a wild bull in a net, and still the guilt of all returns upon himself, to the crushing of him to pieces. Yet he feels his heart so hard, that he can find, as he thinks, no kind falling under any of his miscarriages. Now, he is a lump of confusion in his own eyes, whose spirit and actions are without order.

Temptations serve the Christian as the shepherd's dog served the silly sheep; that is, coming behind the flock, he runs upon it, pulls it down, worries it, wounds it, and grievously bedabble it with dirt and wet, in the lowest places of the furrows of the field, and not leaving it until it is half dead, nor then neither, except God rebuke.

Here is now room for fears of being cast away. Now I see I am lost, says the sinner. This is not coming to Jesus Christ, says the sinner; such a desperate, hard, and wretched heart as mine is, cannot be a gracious one, saith the sinner. And bid such a one be better, he says, I cannot; no, I cannot.

[Why temptations assail God's people.]

Quest. But what will you say to a soul in this condition?

Answ. I will say, That temptations have attended the best of
God's people. I will say, That temptations come to do us good; and
I will say also, That there is a difference betwixt growing worse
and worse, and thy seeing more clearly how bad thou art.

There is a man of an ill-favored countenance, who hath too high a conceit of his beauty; and, wanting the benefit of a glass, he still stands in his own conceit; at last, a limner is sent unto him, who draweth his ill-favored face to the life; now looking thereon, he begins to be convinced that he is not half so handsome as he thought he was. Coming sinner, thy temptations are these painters; they have drawn out thy ill-favored heart to the life, and have set it before thine eyes, and now thou sees how ill-favored thou art. Hezekiah was a good man, yet when he lay sick, for aught I know, he had somewhat too good an opinion of his heart; and for aught I know also, the Lord might, upon his recovery, leave him to temptation, that he might better know all that was in his heart. Compare Isaiah 38:1-3, with 2 Chronicles 32:31.

Alas! We are sinful out of measure, but see it not to be full, until an hour of temptation comes. But when it comes, it doth as the painter doth, draweth out our heart to the life: yet the sight of what we are should not keep us from coming to Jesus Christ. There are two ways by which God lets a man into sight of the naughtiness of his heart; one is, by the light of the Word and Spirit of God; and the other is, by the temptations of the devil. But, by the first, we see our naughtiness one way; and, by the second, another. By the light of the Word and Spirit of God, thou hast a sight of thy naughtiness; and by the light of the sun, thou hast a sight of the spots and defilements that are in thy house or raiment. Which light gives thee to see a necessity of cleansing, but maketh not the blemishes to spread more abominably. But when Satan comes, when he tempts, he puts life and rage into our sins, and turns them, as it were, into so many devils within us. Now, like prisoners, they attempt to break through the prison of our body; they will attempt to get out at our eyes, mouth, and ears, anyways, to the scandal of the gospel, and reproach of religion, to the darkening of our evidences, and damning of our souls.

Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; The Power Of Christ To Save, Or To Cast Out, 296

 

Sixth, Thy fears that Christ will not receive thee may arise from thine own folly, in inventing, yea, in thy chalking out to God, a way to bring thee home to Jesus Christ. Some souls that are coming to Jesus Christ are great tormentors of themselves upon this account; they conclude, that if their coming to Jesus Christ is right, they must need to be brought home thus and thus. As to instance: 1. Says one, If God be bringing me to Jesus Christ, will he load me with the guilt of sin till he makes me roar again. 2. If God be indeed a-bringing me home to Jesus Christ, then must I be assaulted with dreadful temptations of the devil. 3. If God be indeed a-bringing me to Jesus Christ, then, even when I come at him, I shall have wonderful revelations of him.

This is the way that some sinners appoint for God; but, perhaps, he will not walk therein; yet will he bring them to Jesus Christ. But now, because they come not the way of their own chalking out, therefore they are at a loss. They look for heavy loads and burdens; but, perhaps, God gives them the sight of their lost condition, and adds not that heavy weight and burden. They look for fearful temptations of Satan, but God sees that yet they are not fit for them, nor does the time come that he should be honored by them in such a condition. They look for great and glorious revelations of Christ, grace, and mercy; but, perhaps, God only takes the yoke from their jaws, and lays meat before them. And now again they are at a loss, yet a-coming to Jesus Christ; “I drew them,” saith God, “with cords of a man, with bands of love—I took the yoke from off their jaws, and laid meat unto them” (Hosea 11:4).

Now, I say, If God brings thee to Christ, and not by the way that thou hast appointed, then thou art at a loss; and for thy being at a loss, thou mayest thank thyself. God hath more ways than thou knowest of to bring a sinner to Jesus Christ; but he will not give thee beforehand an account by which of them he will bring thee to Christ (Isa 40:13; Job 33:13). Sometimes he hath his ways in the whirlwind; but sometimes the Lord is not there (Nahum 1:3; 1 Kings 19:11). If God will deal more gently with thee than with others of his children, grudge not at it; refuse not the waters that go softly, lest he bring upon thee the waters of the rivers, strong and many, even these two smoking firebrand, the devil and guilt of sin (Isa 8:6,7). He said to Peter, “Follow me.” And what thunder did Zaccheus hear or see? Zaccheus, “Come down,” said Christ; “and he came down,” says Luke, “and received him joyfully.”

But had Peter or Zaccheus made the objection that thou hast made, and directed the Spirit of the Lord as thou hast done, they might have looked long enough before they had found themselves coming to Jesus Christ. Besides, I will tell thee, that the greatness of sense of sin, the hideous roaring of the devil, yea, and abundance of revelations, will not prove that God is bringing thy soul to Jesus Christ; as Balaam, Cain, Judas, and others, can witness.

Further, consider that what thou hast not of these things here, thou mayest have another time and that to thy distraction. Wherefore, instead of being discontent, because thou art not in the fire because thou hear not the sound of the trumpet and alarm of war, “Pray that thou enter not into temptation;” yea, come boldly to the throne of grace, and obtain mercy, and find grace to help in that time of need (Psa 88:15; Matt 26:41; Heb 4:16).

Poor creature! thou cried, if I were tempted, I could come faster and with more confidence to Christ. Thou sayest thou knowest not what. What says Job? “Withdraw thine hand far from me: and let not thy dread make me afraid. Then call thou, and I will answer: or let me speak, and answer thou me” (Job 13:21,22). It is not the overheavy load of sin, but the discovery of mercy; not the roaring of the devil, but the drawing of the Father, that makes a man come to Jesus Christ; I know all these things.

True, sometimes, yea, most an end, they that come to Jesus Christ come the way that thou desires; the loading, tempted way; but the Lord also leads some by the waters of comfort. If I were to choose when to go a long journey, to wit, whether I would go it in the dead of winter or in the pleasant spring, though, if it was a very profitable journey, as that of coming to Christ is, I would choose to go it through fire and water before I would choose to lose the benefit. But, I say, if I had to choose the time, I would go in the pleasant spring, because the way would be more delightsome, the days longer and warmer, the nights shorter and not so cold. And it is observable, that that very argument that thou uses to weaken thy strength in the way, that very argument Christ Jesus uses to encourage his beloved to come to him: “Rise up,” saith he, “my love, my fair one, and come away.” Why? “For lo, the winter is past, the rain is over and gone; the flowers appear on the earth, the time of the singing of birds has come, and the voice of the turtle is heard in our land; the fig tree put forth her green figs, and the vines with the tender grape give a good smell. Arise, my love, my fair one, and come away” (Song 2:10-13).

Trouble not thyself, coming sinner. If you see your lost condition by original and actual sin; if you see your need of the spotless righteousness of Jesus Christ; if thou art willing to be found in him, and to take up thy cross and follow him; then pray for a fair wind and good weather, and come away. Stick no longer in a muse and doubt about things, but come away to Jesus Christ. Do it, I say, lest thou tempt God to lay the sorrows of a travailing woman upon thee. Thy folly in this thing may make him do it. Mind what follows: “The sorrows of a travailing woman shall come upon him.” Why? “He is an unwise son; for he should not stay long in the place of the breaking forth of children” (Hosea 13:13).

Seventh, Thy fears that Christ will not receive thee may arise from those decays that thou find in thy soul, even while thou art coming to him. Some, even as they are coming to Jesus Christ, do find themselves growing worse and worse; and this is indeed a sore trial to the poor coming sinner.

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Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; The Power Of Christ To Save, Or To Cast Out, 295

 

2. [Of the sin against the Holy Ghost.]—As to the second part of the objection, about sinning the sin against the Holy Ghost, the same argument overthrows that also. But I will argue thus:

(1.) Coming to Christ is by a special gift of the Father, but the Father giveth no such gift to them that have sinned that sin; therefore, thou that art coming hast not committed that sin. That the Father giveth no such gift to them that have sinned that sin is evident—(a.) Because such have sinned themselves out of God's favor; "They shall never have forgiveness" (Matt 12:32). But it is a special favor of God to give unto a man, to come to Jesus Christ; because thereby he obtains forgiveness. Therefore he that cometh hath not sinned that sin. (b.) They that have sinned the sin against the Holy Ghost, have sinned themselves out of an interest in the sacrifice of Christ's body and blood; "There remains [for such] no more sacrifice for sins" (Heb 10:26). But God giveth not grace to any of them to come to Christ, that have no share in the sacrifice of his body and blood. Therefore, thou that art coming to him, hast not sinned that sin.

(2.) Coming to Christ is by the special drawing of the Father; "No man can come to me except the Father which hath sent me draw him" (John 6:44). But the Father draweth not him to Christ, for whom he hath not allotted forgiveness by his blood; therefore they that are coming to Jesus Christ have not committed that sin because he hath allotted them forgiveness by his blood. That the Father cannot draw them to Jesus Christ, for whom he hath not allotted forgiveness of sins, is manifest to sense: for that would be a plain mockery, a flam, neither becoming his wisdom, justice, holiness, nor goodness.

(3.) Coming to Jesus Christ lays a man under the promise of forgiveness and salvation. But it is impossible that he that hath sinned that sin should ever be put under a promise of these. Therefore, he that hath sinned that sin can never have the heart to come to Jesus Christ.

(4.) Coming to Jesus Christ lays a man under his intercession. "For he ever lived to make intercession for them that come" (Heb 7:25). Therefore, he that is coming to Jesus Christ cannot have sinned that sin. Christ has forbidden his people to pray for them that have sinned that sin; and, therefore, will not pray for them himself, but he prays for them that come.

(5.) He that hath sinned that sin, Christ is to him of no more worth than is a man that is dead; "For he hath crucified to himself the Son of God;" yea, and hath also counted his precious blood as the blood of an unholy thing. (Heb 6, 10) Now, he that hath this low esteem of Christ will never come to him for life; but the coming man has a high esteem of his person, blood, and merits. Therefore, he that is coming has not committed that sin.

(6.) If he that has sinned this sin might yet come to Jesus Christ, then must the truth of God be overthrown; which saith in one place, "He hath never forgiveness;" and in another, "I will in no wise cast him out." Therefore, that he may never have forgiveness, he shall never have the heart to come to Jesus Christ. It is impossible that such a one should be renewed, either to or by repentance (Heb 6). Wherefore, never trouble thy head nor heart about this matter; he that cometh to Jesus Christ cannot have sinned against the Holy Ghost.

Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; The Power Of Christ To Save, Or To Cast Out, 294

 

As who should say, they are now in captivity, and little in their own eyes; therefore, they think the mercy of returning to Canaan is a mercy too marvelously big for them to enjoy; but if it is so in their eyes, it is not so in mine; I will do for them like God if they will but receive my bounty like sinners. Coming sinner, God can give his heavenly Canaan, and the glory of it, unto you; yes, none ever had them but as a gift, a free gift. He has given us his Son, “How shall he not with him also freely give us all things?” (Rom 8:32).

It was not the worthiness of Abraham, Moses, David, Peter, or Paul, but the mercy of God, that made them inheritors of heaven. If God thinks you worthy, judge not yourself unworthy; but take it, and be thankful. And it is a good sign he intends to give you if he has drawn out your heart to ask. “Lord, thou hast heard the desire of the humble; thou wilt prepare their heart; thou wilt cause thine ear to hear” (Psa 10:17).

When God is said to incline his ear, it implies an intention to bestow the mercy desired. Take it therefore; thy wisdom will be to receive, not stick at thy own unworthiness. It is said, “He raised up the poor out of the dust, and lifted up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory.” Again, “He raised up the poor out of the dust, and lifted the needy out of the dunghill, that he may set him with princes, even with the princes of his people” (1 Sam 2:8; Psa 113:7, 8). You see also when God made a wedding for his Son, he called not the great, rich, or mighty; but the poor, maimed, halt, and blind (Matt 12; Luke 14).

Fifth. Your fears that Christ will not receive you may arise from the hideous roaring of the devil, who pursues you. He who hears him roar must be a mighty Christian if he can deliver himself from fear at that time. He is called a roaring lion; and then to allude to that in Isaiah, “If one looks” into them, they have “darkness and sorrow, and the light is darkened in the heavens thereof” (1 Peter 5:8; Isa 5:3).

[Two of the devil’s objections.]—There are two things among many that Satan used to roar out after them that are coming to Jesus Christ. 1. That they are not elected. Or, 2. That they have sinned the sin against the Holy Ghost. To both these I answer briefly—

1. [Election.]—Touching election, out of which thou fairest thou art excluded. Why, coming sinner, even the text itself afforded thee help against this doubt, and that by a double argument.

(1.) That coming to Christ is by the gift, promise, and drawing of the Father; but thou art a-coming; therefore God hath given thee, promised thee, and is drawing thee to Jesus Christ. Coming sinner, hold to this; and when Satan begins to roar again, answer, But I feel my heart moving after Jesus Christ; but that would not be if it were not given by promise, and drawing to Christ by the power of the Father.

(2.) Jesus Christ hath promised, “That him that cometh to him he will in no wise cast out.” And if he hath said it, will he not make it good, I mean even thy salvation? For, as I have said already, not to cast out, is to receive and admit to the benefit of salvation. If then the Father hath given thee, as is manifest by thy coming; and if Christ will receive thee, thou coming soul, as it is plain he will because he hath said, “He will in no wise cast out;” then be confident, and let those conclusions, that as naturally flow from the text as light from the sun, or water from the fountain, stay thee.

If Satan therefore objected, But thou art not elected; answer, But I am coming, Satan, I am coming; and that I could not be, but that the Father draws me; and I am coming to such a Lord Jesus, as will in no wise cast me out. Further, Satan, were I not elect, the Father would not draw me, nor would the Son so graciously open his bosom to me. I am persuaded, that not one of the non-elect shall ever be able to say, no, not in the day of judgment, I did sincerely come to Jesus Christ. Come they may, feignedly, as Judas and Simon Magus did; but that is not our question. Therefore, O thou honest-hearted coming sinner, be not afraid, but come.

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Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; The Power Of Christ To Save, Or To Cast Out, 293

 

Fourth. Thy fear that Christ will not receive you may arise from a sense of the exceeding mercy of being saved; sometimes salvation is in the eyes of him who desires so great, so huge, so wonderful a thing, that the very thoughts of its excellency engender unbelief about obtaining it, in the hearts of those who unfeignedly desire it. “Do you think it is a small matter to become the king’s son-in-law?” (1 Sam 18:23). So the thoughts of the greatness and glory of the thing propounded, as heaven, eternal life, eternal glory, to be with God, and Christ, and angels; these are great things, things too good, saith the soul that is little in his own eyes; things too rich, saith the soul that is truly poor in spirit, for me.

Besides, the Holy Ghost hath a way to greaten heavenly things to the understanding of the coming sinner; yea, and at the same time to greaten, too, the sin and unworthiness of that sinner. Now the soul staggeringly wonders, saying, What! to be made like angels, like Christ, to live in eternal bliss, joy, and felicity! This is for angels, and for those who can walk like angels! If a prince, a duke, an earl, should send (by the hand of his servant) for some poor, sorry, beggarly scrub, to take her for his master to wife, and the servant should come and say, My lord and master, such a one hath sent me to thee, to take thee to him to wife; he is rich, beautiful, and of excellent qualities; he is loving, meek, humble, well-spoken, &c. What now would this poor, sorry, beggarly creature think? What would she say? or how would she frame an answer? When King David sent to Abigail upon this account, and though she was a rich woman, she said, “Behold, let thine handmaid be a servant to wash the feet of the servants of my lord” (1 Sam 25:40, 41). She was confounded, she could not tell what to say, The offer was so great, beyond what could reasonably be expected.

But suppose this great person should second his suit, and send it to this sorry creature again, What would she say now? Would she not say, You mock me? But what if he affirms that he is in good earnest and that his lord must have her to credit his message and to address herself for her journey; yet, behold every thought of her pedigree confounds her; also, her sense of want of beauty makes her ashamed; and if she does not think of being embraced, the unbelief that is mixed with that thought whirls her into trembling; and now she calls herself a fool, for believing the messenger, and thinks not to go; if she thinks of being bold, she blushes; and the least thought that she shall be rejected when she comes at him, makes her look as if she would give up the ghost.

And is it a wonder, then, to see a soul that is drowned in the sense of glory and a sense of its own nothingness, to be confounded in itself, and to fear that the glory apprehended is too great, too good, and too rich, for such a one? That thing, heaven, and eternal glory are so great, and I that would have it, so small, so sorry a creature, that the thoughts of obtaining it confound me.

Thus, I say, doth the greatness of the things desired, quite a dash, and overthrow the mind of the desirer. Oh, it is too big! It is too big! It is too great a mercy! But, coming sinner, let me reason with you. Thou sayest, it is too big, too great. Well, will less satisfying things satisfy your soul? Will less than heaven, glory, and eternal life answer your desires? No, nothing less; and yet I fear they are too big and too good for me, to ever obtain them. Well, as big and as good as they are, God giveth them to such as thou; they are not too big for God to give; no, not too big to give freely. Be content; let God give like himself; he is that eternal God, who gives like himself. When kings give, they do not use to give as poor men do. Hence it is said, that Nabal made a feast in his house like the feast of a king; and again, “All these things did Araunah, as a king, give unto David” (1 Sam 25:36; 2 Sam 24:23). Now, God is a great king, let him give like a king; nay, let him give like himself, and do thou receive like thyself. He has all, and you have nothing. God told his people of old, that he would save them in truth and in righteousness, and that they should return to, and enjoy the land, which before, for their sins, had spewed them out; and then added, under a supposition of their counting the mercy too good, or too big, “If it is marvelous in the eyes of the remnant of this people in these days, should it also be marvelous in mine eyes? saith the Lord of hosts” (Zech 8:6).

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Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; The Power Of Christ To Save, Or To Cast Out, 292

 

Should you ask him what we mentioned? But how long has it been since you began to fear you should miss this damsel you love so much? The answer will be, Ever since I began to love her. But did you not fear it before? No, nor should I fear it now, but I vehemently love her. Come, sinner, let us apply it: How long has it been since you began to fear that Jesus Christ will not receive thee? The answer is, Ever since I began to desire that he would save my soul. I began to fear when I began to come; and the more my heart burns in desires after him, the more I feel my heart fear that I shall not be saved by him. See now, did not I tell thee that thy fears were but the consequence of strong desires? Well, fear not, coming sinner, thousands of coming souls are in thy condition, and yet they will get safe into Christ’s bosom: “Say,” says Christ, “to them that are of a fearful heart, Be strong, fear not; your God will come and save you” (Isa 35:4; 63:1).

Third, your fear that Christ will not receive you may arise from a sense of your own unworthiness. Thou sees what a poor, sorry, wretched, worthless creature thou art; and seeing this, thou fears rise will not receive thee. Alas, sayest thou, I am the vilest of all men—a town-inner, a ringleading sinner! I am not only a sinner myself, but I have made others twofold worse, the children of hell also. Besides, now that I am under some awakenings and stirrings of mind after salvation, even now I find my heart rebellious, carnal, hard, treacherous, desperate, prone to unbelief, to despair: it forgets the Word; it wanders; it runs to the ends of the earth. There is not, I am persuaded, one in all the world that hath such a desperate wicked heart as mine is; my soul is careless to do good, but none more earnest to do that which is evil.

Can such a one as I am, live in glory? Can a holy, just, and righteous God, once think (with honor to his name) of saving such a vile creature as I am? I fear it. Will he show wonders to such a dead dog as I am? I doubt it. I am cast out to the loathing of my person, yes, I loath myself; I stink in my own nostrils. How can I then be accepted by a holy and sin-abhorring God? (Psa 38:5-7; Eze 11; 20:42–44). I would be, and who is there that would not, were they in my condition? Indeed, I wonder at the madness and folly of others, when I see them leap and skip so carelessly about the mouth of hell! Bold sinner, how dares thou tempt God, by laughing at the breach of his holy law? But alas! They are not so bad one way, but I am worse another: I wish myself were anybody but myself; and yet here again, I know not what to wish. When I see such as I believe are coming to Jesus Christ, O I bless them! But I am confounded in myself, to see how unlike, as I think, I am to every good man in the world. They can read, hear, pray, remember, repent, be humble, and do everything better than so vile a wretch as I. I, vile wretch, am good for nothing but to burn in hellfire, and when I think of that, I am confounded too!

Thus the sense of unworthiness creates and heightens fears in the hearts of those coming to Jesus Christ, but indeed it should not; for who needs the physician but the sick? Or who did Christ come into the world to save, but the chief of sinners? (Mark 2:17; 1 Tim 1:15). Therefore, the more thou sees thy sins, the faster fly thou to Jesus Christ. And let the sense of thine own unworthiness prevail with thee yet to go faster. As it is with the man who carries his broken arm in a sling to the bone-setter, still as he thinks of his broken arm, and as he feels the pain and anguish, he hastens his pace to the man. And if Satan meets thee, and asks, Whither goes thou? tell him thou art maimed, and art going to the Lord Jesus. If he objects thine own unworthiness, tell him, That even as the sick seek the physician; as he that hath broken bones seeks him that can set them; so thou art going to Jesus Christ for cure and healing for thy sin-sick soul. But it often happens to him that he flies for his life, despairs of escaping, and therefore delivers himself up into the hand of the pursuer. But up, up, sinner; be of good cheer, Christ came to save the unworthy ones: be not faithless, but believe. Come away, man, the Lord Jesus calls you, saying, “And him that cometh to me I will in no wise cast out.”

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