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

There are some things that will preserve a man from splitting upon this rock. As,

First. Get good acquaintance with the covenant of grace, and of the persons concerned in the conditions of that covenant. The conditions of that covenant are, that a righteousness shall be brought into the world that shall please the justice of God, and answer and so remove the curse of the law. Now he that doth perform this condition is Christ; therefore the covenant is not immediately with man, but with him that will be the Mediator betwixt God and man: ‘As for thee also, by the blood of thy covenant, I have sent forth thy prisoners,’ speaking of Christ (Zech 9:11). So then, Christ, the Man Christ, is he who was to bring in these conditions; to wit, everlasting righteousness. And hence it is that God hath said, Christ shall be the covenant of the people—that is, he shall be our conditions to Godward (Dan 9:23,24). He, therefore, is all our righteousness as to the point of our justification before God; he is the covenant of the people, as well as the light of the Gentiles; for as no man can see but in the light of his Spirit, so no man can stand but in and by him; he is the covenant of the people, the conditions and qualifications of the people (Isa 52:6). So that to Godward Christ is all in all, and no man anything at all. He hath made with me an everlasting covenant; with me, as I stand in my head, Christ, who, because he hath brought in everlasting righteousness, therefore hath removed the curse of the law; wherefore he adds, this covenant ‘is ordered in all things, and sure,’ because all points that concern me, as to redemption from the curse, are taken away by Christ, as before is discoursed (2 Sam 23:5). Look, then, upon Christ as the man, the mediator, undertaker, and accomplisher of that righteousness in himself, wherein thou must stand just before God; and that he is the covenant or conditions of the people to Godward, always having in himself the righteousness that the law is well pleased with, and always presenting himself before God as our only righteousness.

Second. That this truth may be the more heartily inquired into by thee, consider thine own perfections;[33] I say, study how polluted thou art, even from the heart throughout. No man hath a high esteem of the Lord Jesus that is a stranger to his own sore. Christ’s church is an hospital of sick, wounded, and afflicted people; even as when he was in the world, the afflicted and distressed set the highest price upon Jesus Christ. Why? They were sick, and he was the Physician; but the whole had no need of him. And just thus it is now: Christ is offered to the world to be the righteousness and life of sinners, but no man will regard him save he that seeth his own pollution; he that seeth he cannot answer the demands of the law, he that sees himself from top to toe polluted, and that therefore his service cannot be clean as to justify him from the curse before God—he is the man that must needs die in despair and be damned, or must trust in Jesus Christ for life.

Further, This rule I would have all receive that come to Jesus Christ for life and salvation—

1. Not to stick at the acknowledgment of sin, but to make that of it which the law makes of it: ‘Acknowledge thine iniquity,’ saith the Lord (Jer 3:13). This is a hard pinch, I know what I say, for a man to fall down under the sense of sins by acknowledging them to be what the Lord saith they are; to acknowledge them, I say, in their own defiling and polluting nature; to acknowledge them in their unreasonable and aggravating circumstances; to acknowledge them in their God-offending and soul-destroying nature, especially when the conscience is burdened with the guilt of them. Yet this is duty: ‘If we confess our sins, he is faithful and just to forgive’ (1 John 1:9). Yea, to this is annexed the promise, ‘He that confesseth and forsaketh them shall find mercy.’ This made David, as it were, lay claim to the mercy of God—‘Wash me thoroughly,’

said he, ‘from mine iniquity, and cleanse me from my sin; for I acknowledge my transgression, and my sin is ever before me.’ Though, then, thou art to blush and be ashamed when thou rememberest thy sins and iniquities, yet do not hide them—‘He that covereth his sins shall not prosper.’ Do not lessen them; do not speak of them before God after a mincing way—‘Acknowledge thine iniquities, that thou hast transgressed against the Lord thy God, and hast scattered thy ways to the strangers under every green tree; and ye have not obeyed my voice, saith the Lord’ (Jer 3:13).

2. If we would come to Christ aright, we must only acknowledge our sins; we must ONLY acknowledge them, and there stop; stop, I say, from attempting to do aught to present us good before God, but only to receive the mercy offered. ‘Only acknowledge thine iniquities.’

Men are subject to two extremes, either to confess sins notionally and by the halves; or else, together with the confession of them, to labour to do some holy work, thereby to ease their burdened consciences, and beget faith in the mercy of God (Hosea 5:15).

Now both these are dangerous, and very ungodly—dangerous, because the wound is healed falsely; and ungodly, because the command is transgressed: ‘Only acknowledge thy sin,’ and there stand, as David, ‘till thy guilt is taken away.’ Joshua stood before the angel, from top to toe in filthy garments, till the Lord put other clothes upon him (Zech 3:3-5). In the matter of thy justification thou must know nothing, see nothing, hear nothing, but thine own sins and Christ’s righteousness—‘Only acknowledge thine iniquities.’ Now the Saviour and the soul comes rightly together; the Saviour to do his work, which is to spread his skirt over the sinner; and the sinner to receive, by believing this blessed imputed righteousness. And hence the church, when she came to God, lieth down in her shame, and her confusion covereth her; and so lieth till pardon comes (Jer 3:25).

USE SECOND.—I come now to the second use—Have faith in Christ.

But what are we to understand by faith?

Answ. Faith importeth as much as to say, Receive, embrace, accept of, or trust in, the benefit offered. All which are, by holy men of God, words used on purpose to show that the mercy of God, the forgiveness of sins, and eternal life, are not to be had by doing, or by the law; but by receiving, embracing, accepting, or trusting to the mercy of God through Christ: ‘We believe that through the grace of our Lord Jesus Christ we shall be saved, even as they’

(Acts 15:11; John 1:12; 2 Cor 4:1, 11:4; Col 2:6; Heb 11:13; 1

Tim 1:15; Eph 1:12-13). Thus you see what the gospel is, and what faith doth do in the salvation of the soul. Now, that faith might be helped in this work, for great are they that oppose it, therefore the Scriptures, the Word of truth, hath presented us with the invitation in most plain and suitable sentences: as, ‘That Christ came into the world to save sinners—Christ died for our sins—Christ gave himself for our sins—Christ bare our sins in his body on the tree—and that God, for Christ’s sake, hath forgiven you.’ Further, as the invitations are plain and easy, so the threatenings to the opposers are sore and astonishing: ‘He that believeth not shall be damned—Because they received not the love of the truth, that they might be saved, God gave them up to strong delusions, that they all might be damned’ (Mark 16:16; 2 Thess 2:10-12).

Object. But faith is said to be an act of obedience.

Answ. And well it may, for it is the most submitting act that a man can do; it throweth out all our righteousness; it makes the soul poor in itself; it liveth upon God and Christ, as the almsman doth upon his lord; it consenteth to the gospel that it is true; it giveth God and Christ the glory of their mercy and merit; it loveth God for his mercy, and Jesus Christ for his service; whatever good it doth, it still crieth, Hereby am I not justified, but he that justifieth me is the Lord. Well, but is there in truth such a thing as the obedience of faith? Then let Christians labour to understand it, and distinguish it aright, and to separate it from the law and all man’s righteousness; and remember that it is a receiving of mercy, an embracing of forgiveness, an accepting of the righteousness of Christ, and a trusting to these for life. Remember, again, that it putteth the soul upon coming to Christ as a sinner, and to receive forgiveness as a sinner, as such. We now treat of justification.

But a little to insert at large a few more of the excellencies of it, and so draw towards a conclusion. The more thou believest for remission of sins, the more of the light of the glorious gospel of Christ thou receivest into thy soul—‘For therein is the righteousness of God revealed from faith to faith’ (Rom 1:17). That is, according to the degree of faith. Little faith seeth but little but great faith seeth much; and therefore he saith again, that by faith we have ‘access into the grace of God’ (Rom 5:2). The reason is, 1. Because faith, having laid hold upon Christ, hath found him ‘in whom are hid all the treasures of wisdom and knowledge’ (Col 2:3).

In him therefore it finds and sees those heights and depths of gospel mysteries that are nowhere else to be found; nay, let a man be destitute of faith, and it is not possible he should once think of some of them.

2. By this means the Holy Spirit is plentifully received (Gal 3:1-3).

Now the Spirit of God is a spirit of wisdom and revelation; but yet so as in the knowledge of Christ; otherwise the Spirit will show to man not any mighty thing, its great delight being to open Christ and to reveal him unto faith (Eph 1:17). Faith indeed can see him, for that is the eye of the soul; and the Spirit alone can reveal him, that being the searcher of the deep things of God; by these therefore the mysteries of heaven are revealed and received. And hence it is that the mystery of the gospel is called the ‘mystery of faith,’ or the mystery with which faith only hath to do (1 Tim 3:9).

Wouldst thou, then, know the greatest things of God? Accustom thyself to the obedience of faith,[34] live upon thy justifying righteousness, and never think that to live always on Christ for justification is a low and beggarly thing, and as it were a staying at the foundation; for let me tell you, depart from a sense of the meritorious means of your justification with God, and you will quickly grow light, and frothy, and vain. Besides, you will always be subject to errors and delusions; for this is not to hold the head from or through which nourishment is administered (Col 2:19).

Further, no man that buildeth forsakes the good foundation; that is the ground of his encouragement to work, for upon that is laid the stress of all; and without it nothing that is framed can be supported, but must