Works of John Bunyan: JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS; OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. 318

 

1. When Jesus Christ fulfilled the righteousness of the law, it is said it was fulfilled in us, because indeed fulfilled in our nature: 'For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh, that the righteousness of the law might be fulfilled in us,' &c. (Rom 8:3, 4). But because none should appropriate this unto themselves that have not had passed upon them a work of conversion, therefore he adds, 'Who walk not after the flesh, but after the Spirit' (v. 4). For there being a union between head and members, though things may be done by the head, and that for the members, the things are counted to the members, as if not done only by the head. 'The righteousness of the law is fulfilled in us'; and that truly, because fulfilled in that common nature which the Son of God took of the Virgin. Therefore, in this sense, we are said to do what was only done by him; even as the client is done by his lawyer when his lawyer personates him; the client is said to do when it is the lawyer that does; and to overcome by doing, when it is the lawyer that overcomes; the reason is, that the lawyer does it in the client's name. How much more then may it be said we do when only Christ does; since he does what he does, not in our name only, but in our nature too; 'for the law of the spirit of life in Christ.' not in me, 'hath made me free from the law of sin and death' (Rom 8:2); he did in his common flesh what could not be done in my particular person, that so I might have the righteousness of the law fulfilled in me, [that is, in] my flesh assumed by Christ; though impossible to be done [by me], because of the weakness of my person. The reason for all this is because we are said to be in him in his doing, by our flesh, and also by the election of God. So, then, as all men sinned when Adam fell, so all the elect did righteousness when Christ wrought and fulfilled the law; 'for as in Adam all die, even so in Christ shall all be made alive' (1 Cor 15:22).

2. As we are said to do by Christ, so we are said to suffer by him, to suffer with him. 'I am crucified with Christ,' said Paul. And again, 'Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind; for he that hath suffered in the flesh hath ceased from sin' (1 Peter 4:1). Mark how the apostle seems to change the person. First, he says, It is Christ that suffered; and that is true; but then he insinuates that it is us that suffered, for the exhortation is to believers, to 'walk in the newness of life' (Rom 6:4). And the argument is, because they have suffered in the flesh, 'For he that hath suffered in the flesh hath ceased from sin; that he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God' (1 Peter 4:1,2). We then suffered, when Christ suffered; we then suffered in his flesh, and also our 'old man was crucified with him' (Rom 6:6); that is, in his crucifixion; for when he hanged on the cross, all the elect hanged there in their common flesh, which he assumed, and because he suffered there as a public man.

Works of John Bunyan: JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS; OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. 317

Two Positions.

Now, from this proposition, I draw these two positions—FIRST.

THAT MAN IS JUSTIFIED FROM THE CURSE OF THE LAW BEFORE GOD WHILE SINNERS IN THEMSELVES. SECOND. THAT THIS CAN BE DONE BY NO OTHER RIGHTEOUSNESS THAN THAT LONG AGO PERFORMED BY, AND RESIDING WITH, THE PERSON OF JESUS CHRIST.

[FIRST POSITION]

FIRST. Let us, then, now enter into the consideration of the first

of these—namely, THAT MEN ARE JUSTIFIED FROM THE CURSE OF THE LAW BEFORE GOD WHILE SINNERS IN THEMSELVES. This I shall manifest, FIRST, By touching upon the mysterious acts of our redemption;

SECOND, By giving of you plain texts which discover it; and, THIRD,

reasons drawn from the texts.

FIRST. For the first of these; to wit, the mysterious act of our redemption: and that I shall speak to under these two heads—First, I shall show you what that is; and, Second, How we are concerned therein.

First. [What that is.] That which I call, and that rightly, the mysterious act of our redemption, is Christ's sufferings as a common, [4] though a particular person, and as a sinner, though always completely righteous.

That he suffered as a common person is true. By common, I mean a public person or one that presents the body of mankind in himself. This a multitude of scriptures bear witness to, especially that fifth chapter to the Romans, where, by the apostle, he is set before us as the head of all the elect, even as Adam was once head of all the world. Thus he lived, and thus he died, and this was a mysterious act. And that he should die as a sinner when yet himself did 'no sin,' nor had any 'guile found in his mouth,' made this act more mysterious (1 Pet 1:19, 2:22, 3:18). That he died as a sinner is plain—' He hath made him to be sin. And the Lord laid upon him the iniquity of us all (Isa 53). That, then, as to his own person, he was completely sinless is also as truly manifested by a multitude of scriptures. Now, I say, that Christ Jesus should be thus considered, and thus die, was the great mystery of God. Hence Paul tells us, that when he preached 'Christ crucified,' he preached not only the 'wisdom of God,' but the 'wisdom of God in a mystery,' even his 'hidden wisdom,' for, indeed, this wisdom is hidden, and kept close from the 'fowls of the air' (1 Cor 1:24, 2:7, 8; Job 28:20, 21).

It is also so mysterious, that it goes beyond the reach of all men, except those to whom an understanding is given of God to apprehend it (1 John 5:20). That one particular man should represent all the elect in himself, and that the most righteous should die as a sinner, yea, as a sinner by the hand of a just and holy God, is a mystery of the greatest depth!

Second. And now I come to show you how the elect are concerned therein; that is, in this mysterious act of this most blessed One—and this will make this act yet more mysterious to you.

Now, then, we will speak of this first, as to how Christ prepared himself thus mysteriously to act. He took hold of our nature. I say, he took hold of us, by taking upon him flesh and blood. The Son of God, therefore, took not upon him a particular person, though he took him a human body and soul; but that which he took was, as I may call it, a lump of the common nature of man; and by that, a hold of the whole elect seed of Abraham; 'For verily he took not on him the nature of angels, but he took on him the seed of Abraham' (Heb 2:16) Hence, he, in a mystery, became us and was counted as all the men that were or should be saved. And this is why we are said to do, what only Jesus Christ did.

Works of John Bunyan: JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS; OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. 316

 

Mark, the righteousness is still ‘in him,’ not ‘in us,’ even then when we are made partakers of the benefit of it; even as the wing and feathers still abide in the hen when the chickens are covered, kept, and warmed thereby. For as my doings, though my children are fed and clothed thereby, are still my doings, not theirs; so the righteousness wherewith we stand just before God from the curse still resides in Christ, not in us. Our sins, when laid upon Christ, were yet personally ours, not his; so his righteousness, when put upon us, is yet personally his, not ours. What is it, then? Why, ‘he was made to be sin for us, who knew no sin; that we might be made the righteousness of God in him’ (2 Cor 5:21).

Fifth. It is, therefore, of a justifying virtue, only by imputation, or as God reckoned it to us; even as our sins made the Lord Jesus a sinner—nay, ‘sin,’ by God’s reckoning of them to him.

This must be known of us; for if the understanding be muddy as to this, it is impossible that such should be sound in the faith; also in temptation, that man will be at a loss that looked for a righteousness for justification in himself, when it is to be found nowhere but in Jesus Christ. The apostle, the master of his craft, was always ‘looking to Jesus,’ that he ‘might be found in him,’ knowing that nowhere else could peace or safety be had (Phil 3:6-9). And, indeed, this is one of the greatest mysteries in the world; namely, that a righteousness that resides with a person in heaven should justify me, a sinner, on earth!

Sixth. Therefore the law and the works thereof, as to this, must by us be cast away; not only because they here are useless, but also because they being retained are a hindrance. That they are useless is evident, for that salvation comes by another name (Acts 4:12). And that they are a hindrance, it is clear; for the very adhering to the law, though it is but a little, or in a little part, prevents justification by the righteousness of Christ (Rom 9:31,32).

What shall I say? As to this, the moral law is rejected, the ceremonial law is rejected, and man’s righteousness is rejected, for they are both weak and unprofitable (Rom 8:2,3; Gal 3:21; Heb 10:1-12). Now if all these and their works as to our justification are rejected, where, but in Christ, is righteousness to be found?

Thus much, therefore, for the explication of the proposition—namely, 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.

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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).

Ta

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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