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Mediator, Jesus Christ ; and as such, its virtue
and excellency is to expect justification by grace
through him ; but hy this doctrine faith is turned
round about, and now makes a life out of what
itself hath done; but, methinks, faith should be as
noble as its fruits, that being the first, and they hut
the fruits of that.

Besides, seeing the work is only good because
it floweth from faith (for faith purifieth the heart),
therefore faith is it that justifies all its works. Ac.
xv. ». If, then, we be justified by either, it is by
faith, and not by its works ; unless we will say there
is more virtue in the less than in the greater. Now,
what is faith but a believing, a trusting, or relying
act of the soul ? What, then, must it rely upon or
trust in ? Not in itself; that is, without Scripture ;
not in its works, they are inferior to itself; besides,
this is the way to make even the works of faith the
mediator between God and the soul, and so by them
thrust Christ out of doors ; therefore it must trust
in Christ; and if so, then no man can be justified
from the curse, before God, by the works that flow
from faith.

4. To put all out of doubt ; the saint, when he
hath done what he can to bring forth good works
by faith, yet he dares not show these works before
God but as they pass through the Mediator Christ,
but as they are washed in the blood of the Lamb.
And therefore Peter saith, those sacrifices of ours
that are truly spiritual are only then accepted of
God, when offered up by Jesus Christ, l i-e. u. 5.
And therefore it is said again, that the prayers of
the saiuts, which are the fruits of faith, come up

* 'Neck' is from hnuja, to bend or incline. In Bunyan's
time, these ancient words were well understood by the pea-
santry. To have the neck turned, so as to bend the back of
the head towards the back of the body, would be as absurd
as for faith to look to its own works for justification. This
would indeed be bowing backward, instead of bending before,
and looking to Jesus and las finished work for justification. —
Eu.



before the throne of God through the angel's hand;
that is, through the hand of Christ, through his
golden censer, perfumed with his incense, made
acceptable by his intercession. Re. viii. 3, 4. It is
said in the Book of Revelation, that it is granted
to the bride, the Lamb's wife, that she should be
' arrayed in fine linen, clean and white ; which
white linen is the righteousness of saints.' This
fine linen, in my judgment, is the works of godly
men, their works that sprang from faith. But
how came they clean ? How came they white ?
Not simply because they were the works of faith.
But mark, they * washed their robes, and made
them white in the blood of the Lamb.' And
' therefore are they before the throne of God.'
Re. vii. 14. 15. Yea, therefore it is that their good
works stand there too.

I conclude, then, ' our persons are justified while
we are sinners in ourselves.' Our works, even the
works of faith, are no otherwise accepted but as
they come through Jesus Christ, even through his
intercession and blood. So then, Christ doth
justify both our person and works, not by way of
approbation, as we stand in ourselves or works
before God, but by presenting of us to his Father
by himself, washing what we are and have from
guilt in his blood, and clothing us with his own
performances. This is the cause of our accept-
ance with God, and that our works are not cast
forth of his presence.

THE USE.

Use First. — Is justifying righteousness to be
found in the person of Christ only ? Then this
should admonish us to take heed of seeking it
in ourselves ; that is, of working righteousness,
thereby to appease the justice of God, lest by so
doing wc affront and blaspheme the righteousness
of Christ. He that shall go about to establish his
own righteousness, he, as yet, doth defiance to
that which is of God, of God's appointing, of God's
providing; and that only wherewith the justice of
the law must be well pleased. Wherefore take
heed, I say, of doing such a thing, lest it provoke
the eyes of the Lord's glory — ' When I shall say
to the righteous, that he shall surely live ; if he
trust to his own righteousness, and commit ini-
quity, all his righteousnesses shall not be remem-
bered ; but for his iniquity that he hath committed,
he shall die for it.' Eze. xxxhi. 13. Mark, though he
be righteous, yea, though he have a promise of
life, yet he shall die. But why ? Because he
sinned against the Lord by trusting to his own
righteousness, therefore he must die for it. 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 con-
ditions of that covenant. The conditions of that



OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST.



327



covenant are, that a righteousness shall he 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 he 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. Zee. ix. n. So then, Christ, the
Man Christ, is he who was to bring in these con-
ditions ; 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. Da. ix. 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 bu in and by him ; he is the
covenant of the people, the conditions and qualifi-
cations of the people, is. lii. 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 righteous-
ness, therefore hath removed the curse of the law;
wherefore he adds, this covenant ' is ordered in
all things, and sure,' because all points that con-
cern me, as to redemption from the curse, are
taken away by Christ, as before is discoursed.
2 Sa. xxiii. 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 cove-
nant or conditions of the people to Godward, always
having in himself the righteousness that the law
is well pleased with, and always presenting him-
self before God as our only righteousness.

Second. That this truth may be the more heartily
inquired into by thee, consider thine own perfec-
tions;* 1 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 righ-
teousness and life of sinners, but no man will regard
him save he that seeth his own pollution ; he that
eeeth 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

* Modern editors have altered this to ' imperfections,' but
Buuyau would have us look to the most perfect of our works,
and 'sec how polluted they are. — En.



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 fur 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.
Jo. iii. 13. This is a hard pinch, I know what I say,
for a man to fall down under the sense of sin 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 cir-
cumstances ; 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.' l Jn. i. y. Yea,
to this is annexed the promise, ' He that con-
fesscth 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 afcer 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.' Je. iii. 13.

2. If we would come to Christ aright, we must
only acknowledge our sins ; we must only acknow-
ledge 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 con-
fession of them, to labour to do some holy work,
thereby to ease their burdened consciences, and
beget faith in the mercy of God. iio. v. 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. Zee. iii. 3-5. In the matter of thy justification
thou must know nothing, see nothing, hear no-
thing, but thine own sins and Christ's righteous-
ness — « 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,



328



JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS;



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. Je. m. 25.

Use Second. — I come now to the second use —
Have faith in Christ.

But what are we to understand by faith ?
Ansio. Faith importcth as much as to say, Re-
ceive, 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.' Ac. xv. n. jn. i. 12.

2 Co. iv. 1 ; xi. 4. Col. ii. 6. He. xi. 13. 1 Ti. i. 15. Ep. i. 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 invita-
tion in most plain and suitable sentences: as,
1 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 : ' lie 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.' Mar. xu. J6. 2 Th. ii. 10-12.

Object. But faith is said to be an act of obedi-
ence.

Answ. And well it may, for it is the most sub-
mitting 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 jus-
tified, but he that justifieth me is the Lord. Well,
but is there in truth such a thing as the obedieuce
ot faith ? Then let Christians labour to under-
stand it, and distinguish it aright, and to separate
it from the law and all man's righteousness; and
n member that it is a receiving of mercy, an em-
bracing of forgiveness, an accepting of the righ-
teousness 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 faw more of



the excellencies of it, and so draw towards a
conclusion. The more thou believest for remis-
sion 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.' Ko. i. 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.' ch. v. 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. ii. 3. In him there-
fore 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. Ga. m. 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 de-
light being to open Christ and to reveal him unto
faith. Ep. i. 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 Ti. m. 9.

Wouldst thou, then, know the greatest things
of God? Accustom thyself to the obedience of
faith,* live upon thy justifying righteousness, and
never think that to live always on Christ for justi-
fication 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. ii. 19. Further,
110 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 inevitably fall to the ground.

Again; why not live upon Christ alway? and
especially as he standeth 'the mediator betweeu
God and the soul, defending thee with the merit
of his blood, and covering thee with his infinite
righteousness from the wrath of God and curse of
the law. Can there be any greater comfort mini-
stered to thee than to know thy person stands just



* Faith looks at things which be not, as though they were.
Sense judges from what it sees and feels, faith from what God
says ; sense looks iuward to self, faith looks outward to Carist
aud his fulness. — Mason,



OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST.



529



before God? Just and justified from all things
that would otherwise swallow thee up? Is peace
with God and assurance of heaven of so little
respect with thee that thou slightest the very
foundation thereof, even faith in the hlood and
righteousness of Christ? and are notions and
whimsies of such credit with thee that thou must
leave the foundation to follow them? But again ;
what mystery is desirahle to he known that is not
to he found in Jesus Christ, as Priest, Prophet, or
King of saints? In him are hid all the treasures
of them, and he alone hath the key of David to
open them. Col. ii. 1, 2. Re. in. 7. Paul was so taken
with Jesus Christ, and the knowledge of this, that
lie was crucified for us, that he desired, nay, de-
termined not to know anything else among the
Corinthians, that itched after other wisdom. 10. a. 2.

Object. But I see not that in Christ now. that I
have seen in him in former days. Besides, I find
the Spirit lead me forth to study other things.

Answ. To the first part of this objection I would
answer several things. — The cause why thou seest
not that in Christ now, which thou hast seen in
him in former days, is not in Christ, hut in thy
faith ; he is the same, as fresh, and as good, and
as full of hlessedness, as when thou didst most
rejoice in him. lie. i. 11, 12. And why not now, as
well as formerly? God is never weary of heing
delighted with Jesus Christ ; his hlood is always
precious with God ; his merits being those in which
justice hath everlasting rest, why shouldest thou
wander or go about to change thy way? Pr. via. 30.
Je. u. 3G. Sin is the same as ever, and so is the
curse of the law. The devil is as busy as ever;
and beware of the law in thy members. Return,
therefore, to thy rest, soul ! for he is thy life,
and the length of thy days. Guilt is to be taken
otf now, as it was years ago; and, whether thou
seest it or no, thou sinnest in all thy works. How,
then, canst thou stand clear from guilt in thy soul
who neglectest toact faith in the blood of the Lamb?
There thou must wash thy robes, and there thou
must make them white. Re. vii. 14,15. I conclude, then,
thou art a polluted, surfeited, corrupted, hardened
creature, whosoever thou art, that thus objectest.

But I find, sayest thou, as if the Spirit led me
forth to study other matters.

Answ. — First. What other matters? What mat-
ters besides, above, or beyond the glorious gospel
of Jesus Christ, and of our acceptance with God
through him ? What spirit, or doctrine, or wisdom
soever it be that centres not in, that conieth not
from, and that terminates not within, the bonds of
the gospel of Jesus Christ, is not worthy the study
of the sons of God; neither is it food for the faith
of Jesus Christ, for that is the flesh of Christ, and
that is eternal life. Jn. vi. 5: Whither will you go?
Beware of the spirit of Antichrist ;'for ' many false
spirits are gone out into the world.' I told you

vol. I.



before, that the Spirit of God is ' the Spirit of
wisdom and revelation in the knowledge of Christ,'
and that without and besides the Lord Jesus it
discovereth nothing. Ep. i. 17. It is sent to testify
of him ; it is sent to bring his words to our re-
membrance ; it is sent to take of his. things and
show them unto us. Jn. xiv. xv. vn. Wherefore, never
call that the Spirit of Jesus which leads you away
from the blood and righteousness of Christ ; that
is but the spirit of delusion and of the devil, whose
teachings end in perdition and destruction. Tempt
not Christ as they of old did. But how did they
tempt him? Why, in loathing the manna which
was the type of his flesh and blood, which we aro
to eat of by believing. I say, tempt him not, lest
you be destroyed by the serpents, by the gnawin^
guilt of sin ; for, take away Christ, and sin re-
mains, and there is no more sacrifice for sin: if
so, thou wilt be destroyed by the destroyer. Nil
xxi. 5-7; 1 Co. x. io. But again —

Second. Living by faith begets in the heart a
son-like boldness and confidence to Godward in all
our gospel duties, under all our weaknesses, and
under all our temptations. It is a blessed thing
to be privileged with a holy boMness and con-
fidence Godward, that he is on our side, that he
taketh part with us, and that he will plead our
cause 'with them that rise up against us.' 2 Co. ii. 11 ;
iv. n, is. Ga. ii. 20. But this boldness faith helpeth
us to do, and also manageth in our heart. This
is that which made Paul always triumph and re-
joice in God and the Lord Jesus. Phi. iii. 3. Ro. v. u.
lie lived the life of faith ; for faith sets a man in
the favour of God by Christ, and makes a man see
that what befalls him in this life, it shall, through
the wisdom and mercy of God, not only prove for
his forwarding to heaven, hut to augment his glory
when he comes there. This man now stands on
high, he lives, he is rid of slavish fears and cark-
ing cares, and in all his straits he hath a God to
go to! Thus David, when all things looked awry
upon him, ' encouraged himself in the Lord his
God.' 1 Sa. xxx. ti. Daniel also believed in his God,
and knew that all his trouble, losses, and crosses,
would be abundantly made up in his God. Da. vi. 2;;.
And David said, * 1 hud fainted unless I had be-
lieved.' Ps. xxvii. 13. Believing, therefore, is a great
preservative against all such impediments, and
makes us confident in our God, and with boldness
to come into his presence, claiming privilege in
what he is and hath. Jonah UL i, 5. For by faith, I
say, he seeth his acceptance through the Belove !.
and himself interested in the mercy ft' God, and
riches of Christ, and glory in the world to come.
lie. x. 22, 28. Ep. i. 4-7. This man can look upon all
the dangers in hell and earth without paleness of
countenance; he shall meditate terror with com-
fort, 'because he beholds the King in his beauty.'
Is. suudii. 17, is. Again —

2 T



:«n



JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS;



Tltird. Living by faith makes a man exercise
patience and quietness under all his afflictions ; for
faith shows him that his best part is safe, that his
soul is in God's special care and protection, purged
from sin in the blood of Christ. Faith also shows
him that after a little while he shall be in the full
enjoyment of that which now he believes is com-
ing : 'We, through the Spirit, wait for the hope
of righteousness by faith.' r,a. v. s. Wherefore,
upon this ground it is that James exhorteth the
saints to whom he wrote, to patience, because they
knew the. harvest would in due time come. Ja.v. 7-11.
Faith lodgeth the soul with Christ: ' I know,' saith
Paul, 'on whom I have believed,' and to whom
I have committed my soul, ' and am persuaded,' ]
believe it, ' that he is able to keep that which I
have committed unto him against that day ;' there-
fore it were no shame to him to wear a chain for
his name and sake. 2Ti. i. 12. 0! it is a blessed
thing to see, I say, by the faith of the Lord Jesus,
that we are embarked in the same ship with him ;
this will help us greatly ' both to hope and quietly
wait for the salvation of the Lord.' Ps. Hn. 1— c.
La. iii. 26. Further —

Fourth. I might add, that living by faith is the
way to receive fresh strength from heaven, thereby
to manage thine every day's work with life and
vigour ; yea, every look by faith upon Jesus Christ,
as thine, doth this great work. It is said, when
Taul saw the brethren that came to meet him, 'he
thanked God, and took courage.' Ac. xxvih. 15. 0!
how much more, then, shall the Christian he blessed
with fresh strength and courage even at the be-
holding of Christ ; whom * beholding as in a glass,'
we 'are changed,' even by beholding of him by
faith in the Word, ' into the same image, from glory
to glory, even as by the Spirit of the Lord.' 2co.iii.i8.
Cut to be brief.

Fifth. Make conscience of the duty of believing,
and be as afraid of falling short here as in any
other command of God. ' This is his command-
ment, that you believe.' 1 Jn. in. 23. Believe, there-



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