Works of John Bunyan Volume II Part 40

Again, every one that is, or shall be saved, must, and shall have the Spirit of Christ within them; yet doth it not follow, that to preach Christ (only) within, is the only doctrine of salvation. For then also the preaching of the blood of Christ shed on the cross, as I said before, must be of non effect. But he that doth preach the doctrine of salvation aright, must first begin to preach that doctrine that Paul preached in 1Corinthians 15:3,4. "For I delivered unto you (saith he) first of all that which I also received, how that Christ died for our sins according to the scriptures; and that he was buried, and that he arose again the third day according to the scriptures." Now Christ, or the Spirit of Christ, is received by such preaching as this is, as is clear from that scripture (Acts 10:38-44). Where Peter speaking of the word that was published throughout all Judea: "How G.o.d anointed Jesus of Nazareth (or which dwelt at Nazareth) with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for G.o.d was with him. And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; (saith Peter) whom they slew and hanged on a tree: Him G.o.d raise up the third day, and shewed him openly; Not to all the people, but unto witnesses chosen before of G.o.d, even to us, who did eat and drink with him, after he rose from the dead. And he commanded us to preach unto the people, and to testify that it is he which was ordained of G.o.d to be the Judge of quick and dead." And is that all? No, But "to him give all the prophets witness, (to hem, even Jesus of Nazareth whom the Jews crucified on the tree) that through his name whosoever believeth in him shall receive remission ( or forgiveness) of sins." Now mark. And "while Peter yet spake these word, the Holy Ghost fell on all them which heard the word." While Peter spake these words, that by Jesus of Nazareth forgiveness of sins was preached to them that believe in his name, "the Holy Ghost fell on all them that heard the word." Namely, which Peter spake: This is the way in which the Spirit is given? namely, by preaching a crucified Christ.

But now, no man can be saved without Christ, or the Spirit of Christ be given to him, because he cannot be able to lay hold savingly of, and to hope for that glory that Christ as he is G.o.d-man hath accomplished in his own person without, unless he have the Spirit.

But farther, thou sayest; Is it not the whole mystery of salvation, G.o.d manifested in the flesh?

Answ. Truly, to know that G.o.d out of love to poor sinners, did in the fulness of time send forth his only begotten Son, who is equal with his Father, to be born of a woman, and made under the law, might receive the adoption of sons; this is to know the mystery of G.o.dliness. Therefore, when the scriptures say, G.o.d was manifested in the flesh, they mean, G.o.d sent forth his Son, which was and is the word of G.o.d, G.o.d himself, and he was made flesh (John 1:14).

And so in the nature of man he did become the Lamb of G.o.d, or the sacrifice of G.o.d, that doth take away the sins of the world (verse 29). Now here I might enlarge abundantly, but that would not be tedious.

Query 7. "Whether is it not possible, that many may profess as much of Christ without, as thou hast said of him, and yet be d.a.m.ned; and if this be the faith to profess him born, dead, risen and ascended without; then is there any unbeliever in England? seeing all in the outward sound believes, and professes as much as thou hast said. Yea, or nay?"

Answ. 1. I know there are many that do profess in word, that Christ was born, dead, risen, and ascended without, and yet may be d.a.m.ned.

Yet he that doth really, with the faith of the operation of G.o.d, believe these things, and doth also apply the virtue and merit of the same to themselves for justification and life, shall be saved.

"If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that G.o.d hath raised him from the dead, thou shalt be saved" (Rom 10:9 And also 1Cor 15:2). "By which also ye are saved, if ye keep in memory what I preached unto you.." What was that? why, "how that Christ died for our sins according to the scriptures; and that he was buried, and rose again," &c.

(2.) It is not faith, only to talk of him with the mouth, but as I said before, to believe the same by the operation of the Spirit in our hearts. If this be faith, (sayest thou) to profess him born, dead, risen and ascended without, then is there any unbeliever in England? [I reply] All that profess this do not truly believe it; for to profess in word alone, and believe in heart, are two things.

Secondly, If to profess this were the Faith, yet for the Quakers will not profess him ascended without, neither making intercession without, but contrarywise strike at this doctrine.

Query 8. "Whether hath that man faith in Christ that is not changed in the nature, and is not the liar and slanderer an unbeliever, and of the cursed nature, yea or no?"

Answ. He that hath faith in Christ is a new creature: and the liar and slanderer is and unbeliever: and if he live and die in that condition, his state is very sad, though if he turn quickly, or else look to yourselves, for you are the men, as is clear by your discourse.

Query 9. "Whether [doth] and [man] receive Christ, who receives him no into him? if not, show how Christ can be received, and whether many professes him not which never received him."

Answ. Christ as he is Man, as he was a sacrifice for sin, cannot be received really and personally into any, but yet, he that doth indeed receive the gospel, and believe that he was a sacrifice upon the cross for his sins, doth and hath also received his Spirit into him, which giveth him the comfort of these things (John 14:26). And there are very many that profess him, that at the day of judgment will fall short of eternal life, notwithstanding all their profession; for as I said before; it is not the professor, but the sound believer that shall be saved by him. But let the reader mark, how thou condemnest thy own doctrine by this query, for thou grantest many profess Christ that never receive him. How then hath every man Christ, or the light of Christ within him? If it be within him, either he must receive it, or s.n.a.t.c.h it by force against the will of another, however the scripture saith, what is it that thou hast not received; (yet all men have not received that) (Jude 19).

Query 10. "Whether to preach for hire, for gifts and rewards, and to divine for money, and to make merchandise of the people for so much a year for preaching to them, be not true marks and signs of false prophets? or can any give truer signs of false prophets than Isaiah and Micah give, yea or nay?"

Answ. There are a company of dumb dogs that are crept into the nation, that love give ye, and desire to bear rule by their means; and they are every one for his gain from their quarter. there are a company of wolves crept out also, having wrapped themselves about with sheep's clothing, and these are both alike abominable to the Lord. Neither can a man give a more right description of a false prophet, than the prophets and Christ with his apostles did give, therefore examine yourselves.

Query 11. "Whether must not the devil be chained before Christ reign, and what is that which chains him, and whether art thou come to one of the days of the thousand years, yea, or no?"

Answ. Christ hath two several times wherein Satan must be bound by him, one is at the conversion of sinners, the other when he shall come the second time, and personally appear, and reign, in the world to come. Again, "Whether I am come to one of the days of the thousand years?" [I reply] No, because he that doth reign with Christ one of these days, shall live and reign with Christ a thousand years (Rev 2:4). But there is never a believer in the world, that doth, or in any likelihood shall live half so long, before they die or be changed at the coming of the Man Christ Jesus.

Query 12. "Whether dost thou know any Christ, preach or profess any Christ who hath not lightened every man that comes into the world with the light of life, or of condemnation; and is he not a deceiver that exhorts people for salvation to any other thing than the light of Christ, yea, or no? And how hath Christ lightened every man if not within him?"

Answ. That Christ I preach, is the Christ of G.o.d, who as he is G.o.d hath enlightened every man that comes into the world with conscience, and the law, which is the light of condemnation, but not of life; For the law is the ministration of condemnation (2Cor 3:7,8). And all men have the law and conscience: but these will not save them. Again, there are some that do indeed enjoy the light of life. And whereas thou askest, is not he a deceiver, that exhorts people to anything else than the light of Christ? Answ. He that telleth any man that the ministration of condemnation will save him, which is the law, he is a liar, and a deceiver: but he that exhorts people to lay hold on what the Man Christ Jesus hath done in his own person for sinners, and presseth souls to venture upon that for salvation, preacheth the truth. Christ hath given to every one the law, and conscience within him: yet these are not able to save him, but let him follow the righteousness of the law never so much, yet if he be not directed of G.o.d to fly to Jesus the son of Mary, and to what he hath done in his own person for them he shall never be saved (Acts 4:12).

Friend, Thus have I with all plainness of speech answered thy queries, and I fear not at all, but I have spoken the truth as it is in Jesus. And as for committing them to the judgment of others, as thou wouldst have me; let others say what they will, I am sure I have spoken the truth of G.o.d; and I make no question but at the second coming of my Lord Jesus from heaven to judge the world, these things I shall not be ashamed of; neither am I now; but am ready, if G.o.d shall give me life, to speak the same things to any man, face to face; and I desire thee, and all, even as many as shall read or hear this treatise, to consider, and look to themselves, lest they sin against G.o.d so much in their lifetime by rejecting these truths, that it shall never be forgiven them to all eternity, though they repent them of their rejecting the same. There is one thing more to which I shall speak a few words, and that is to a few words written at the end of thy book, which is called the postscript, wherein is several charges against myself and some others, which I shall speak somewhat to.

The first is against John Burton, thus: John Burton said in a discourse with some friends, that Christ had two bodies, and one of them is out of the sight of the saints. My brother Burton being absent, I shall answer for him concerning the charge laid against him. And therefore, that Christ, who is and was before the world began, G.o.d equal with his Father, did in the fulness of time take upon him a body from the Virgin Mary, which was so prepared by G.o.d his Father, it is evident in scripture; and in it after he had lived a while in the world, he did hang on the cross, was taken down thence again, and laid in Joseph's sepulchre, was raise again, and ascended away from his disciples therewith into glory (Acts 1:3,9-11).

Again he hath another body, and that is his church (Eph 1:23). Now that he is out of the sight of his saints in one of the bodies; namely, that which did hang on the cross, it is also evident (1Tim 4), where Paul speaking of the very Jesus, who did bear a faithful witness before Pontius Pilate, saith in verse 16 "Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see." That is, not with their mortal eyes, in that glory as yet. If you say still, notwithstanding this, that Christ as he was before the world began, hath but one body, and that to be his church. I ask you what that was that was taken down from the cross, and laid into Joseph's sepulchre (Luke 23:53).

The second charge is against myself, and is this; John Bunyan said, Christ's second coming is not his coming in Spirit, for his coming in Spirit is no coming.

The former part of the words, namely, Christ's second coming is not his coming in the Spirit, those I own. But the Spirit is no coming, is a lie, made of me by the Author, Edward Borrough.

The former words were spoken at a meeting in Bedford, some Quakers being present contradicting and blaspheming: And now they could not be content with that; but they must make up all with a lie, and publish it in print. A Quaker there and I had some discourse concerning Christ's second coming, and he would affirm, that his coming in Spirit, was his second coming spoken of in scripture.

Then I asked him which was his first coming? He answered, when he was born of the Virgin, and took flesh upon him from her. Then said I, shall easily prove, that his coming in the Spirit is not his second coming, for I will prove that his coming in the Spirit was before that which the scripture and you also do call his first coming; and proved it by that plain scripture, where Peter speaking of the prophets, saith, "searching what, or what manner of time the Spirit of Christ which was in them (the prophets) did signify, when it testified before-hand the sufferings of Christ, and the glory that should follow" (1Peter 1:11 and 3:19), where speaking of Christ's being put to death in the flesh, but quickened in the Spirit. "by which Spirit also he went and preached unto the spirits (now) in prison;" but when was this, only "when once the longsuffering of G.o.d waited in the days of Noah" (verse 20).

Which was long before the first coming of Christ, so called in scripture, for that was, as I said, when he took a body from the Virgin Mary.

But is seems clearly by these words that you do look for no other coming but his coming in Spirit. O! how suddenly and unexpected of you, will the Son of Man break down from heaven, with all his mighty angels in flaming fire, and call you, together with all nations to judgment. And though now peradventure you are ready to slight the personal appearing of the Lord Jesus Christ, that Man to judgment, only looking for a judgment within, yet you will I am certain, very suddenly be made to pa.s.s under another judgment, which will be more exceeding great than any judgment you shall have here, and more terrible. As for the latter part of the charge, which is a very lie; though I shall not trouble myself to lay it to your charge (you have so manifestly declared yourselves already what you are) yet I beseech you, that hereafter you would not be so read to receive lies from others, and publish them to the view of the world, least you appear to all men (as you do to some) to be such as are of an accusing lying spirit.

But farther, That Christ's coming in the Spirit is not his second coming, it is evident; partly, in that the coming of Christ in Spirit, was before that called in scripture, his first coming.

Secondly, he that comes the second time is he that came the first time. Now he that came the first time was very G.o.d and very Man, and not a Spirit only; for handle me, saith he, a Spirit hath not flesh and bones, as you see me have (Luke 24:39). Now this same Jesus that was very G.o.d and very Man, so born of Mary, saith, "I go and prepare a place for you; and I (the very same as also Acts 1:10,11), will come again, and receive you unto myself; that where I am, there ye may be also" (John 14:3). Here I might spend many word, but it needs not; the whole current of scriptures do confirm this thing; and therefore I shall forbear, and content myself with this. He that will be filthy let him be filthy, for the day is at hand.

The Third Charge is also against me, saying, "I said there was nothing in me, nor any man to be taken notice of."

Though in some sense I do not deny these words, yet I know, and am sure, that directly in this form of words, I did never lay them down, but I pa.s.s that. Now in this sense I do not deny them, there was nothing in me, as I was in my unregenerate estate; nor in any man else in the same estate, that is worthy to be taken notice of for justification. Because every unregenerate man is without Christ, before he be converted (Eph 2:12). Wherefore remember, that ye being Gentiles in the flesh (unconverted) that at that time ye were without Christ. Now a man that is without Christ, and hath not his Spirit in him, as some, yea, most men are (Jude 19). What is there in that man, that is worth the taking notice of to justify him.

Also converted Paul saith, "I know that in me, (that is, in my flesh,) dwelleth no good thing" (Rom 7:18).

As for others that are charged with things, because their names are not also mentioned, I shall pa.s.s them by; only thus much I shall say further to the last charge. that there is nothing in any man by nature, before he be converted, that is worth the taking notice of, as to seek justification thereby. And that that light which every man hath, being at the best but conscience, nature, or the law, let a man take notice of it, follow it, obey it never so much, it is not able to justify the soul: For if righteousness come by the law, then Christ is dead in vain. And as I said before, every man hath not Christ to take notice of, though every man hath conscience, or the light of nature in him, which is also able to convince of sins against the law of G.o.d, yet is not able to deliver from that curse p.r.o.nounced by the Lord, against them that disobey the law. Nay the law itself is not able to save them that do follow it, being too weak for such a thing. And indeed G.o.d did not give it to that end, that saints should have life by it. No (compare Gal 2:21 with Rev 5:20), you may clearly see why G.o.d gave the law, namely, that sins or offences might abound. But how? By discovering sin by its workings. Now then you that follow the law, and seek life by it, this is all you are like to have of it: You shall see your transgression against it, made known to you by it (Rev 3:20), and an horrible curse p.r.o.nounced against you, because you cannot give a complete continual obedience to every t.i.ttle of it.

And now friend to thee, who hast taken in hand to answer my queries laid down in the end of my book; I say, thou hast only wrangled and quarrelled at them; but hast not given on plain and right answer to any one of them. Therefor I shall leave them still to be answered by you, or others of your spirit. You will find them at the end of the foregoing discourse: And I beseech you to answer them in all plainness of heart, and with as moderate a spirit as you may. It is like there may be some addition to them: But as I have dealt plainly and sincerely with yours, so do you deal uprightly and plainly with mine, for the satisfaction of those who shall read them. And here I shall draw towards a conclusion, only speak some words to those who unawares to themselves may be carried away with the doctrines of the Quakers: And I shall be brief in speaking to it. The way that I shall take, shall be very plain to be understood; for I shall not lay down any doubtful sentence in my speech to them, nor others. First, I shall shew you that the doctrine of the Quakers is an error, and how. Second, Who they are that are carried away with it, and why. Third, The way Satan takes to make this delusion, or filthy doctrine to take place in the soul.

First, That the doctrine of the Quakers is false, or an error, I shall shew,

1. By discovering the doctrine itself. Now the doctrine of the Quakers is plainly this; namely, that every man that comes into the world, hath the Spirit of Christ in him. Now that his is an error is clear, because the word of G.o.d saith plainly, that some are "sensual, having not the Spirit" (Jude 19). And again, the unregenerate man, in the time of his unregenerate state, is without Christ (Eph 2:12).

2. He that will but observe the motions of that light which very man hath within him (say they) so as to obey and close in with it to follow it, shall undoubtedly be saved from the wrath to come.

Now this is clearly a gross error; for first, If all men have not Christ, as they have not, then is it not an error to press men to seek for life, by following that which is not able to give life.

Yet this they do, who labour to persuade men, yea, the souls of men, that it is no less than the very Spirit of Christ in every man, that doth convince of sin, when the scriptures say plainly "the law" (Rom 3:14), "Conscience" (Rom 2:15), and nature itself (Rom 2:14; 1Cor 11:14), will and doth convince of sin, yet none of these is the Spirit of Christ. And the great argument that they bring to prove that it is the Spirit of Christ, is, because the Spirit doth also convince of sin. Now what a poor argument is this, to say, That because the Spirit of Christ doth convince of sin, therefore whatsoever doth convince of sin, must needs be the Spirit of Christ. As much as to say, because the saints are called "the light of the word" (Matt 5:14). Therefore the saints are the Saviour of the world, seeing Christ also doth call himself the light of the world (John 8:12), or because the moon hath, or is light, therefore the moon is the sun. This is but sophistical arguing, and doth beget most d.a.m.nable errors and heresies in the world; but his is the way that they take, to entangle poor souls with their sad and erroneous doctrine, see page 22 of his book, lines 12 and 13. They say, that it must be Christ within them, that must within them work out justification for them; when it is evident from the whole current of scripture, that the Son of Mary was delivered to be crucified for our offences, and his resurrection, through faith in it, is our justification; as all along, through grace, I have declared and cleared. And the work that the Spirit doth in point of justification, is, to shew us what the Son of Mary hath done an suffered in his own body on the tree, and is now doing in the presence of his Father, in the highest heaven.

And to help us to apply this to our souls by faith now, for a preservative against these and the like delusions, observe, (1.) As I said before, all have not the spirit of Christ (Jude 19; Eph 2:12). (2.) That the law, with all our obedience to it, is not able to save, or justify any poor soul (Rom 3:20). For by the works of the law shall no flesh living be justified, though it gives the knowledge of sin. (3.) That there is none other way to be justified in the sight of G.o.d, but by laying hold of what the Son of Mary (Jesus) did do and suffer in his own person, when he was in the world. For it is by him (and what he hath done in his own person by himself (Heb 1:3)), that any man is justified from his sins, and the wrath of G.o.d due to the same, by believing that his blood was shed for their sins; as it is written, "With his stripes we are healed" (Isa 3:5), as if their own blood had been shed for their won sins; and that his righteousness is theirs by imputation, as if they themselves had actually fulfilled all the law of G.o.d for their own justification (Rom 10:4).

Second, The second thing is, who are they that are carried away with this delusion, and why?

1. Not one of G.o.d's elect whom he foreknew, shall be utterly destroyed thereby; (I do not say they shall not be led away for a time; but they shall not be utterly destroyed) for they are kept by the mighty power of G.o.d through faith unto salvation. But they are such as are not indeed the elect of G.o.d, nor chosen in Christ before the world began. Though Hymeneus and Philetus fall away, and overthrow the faith of some, yet "the foundation of G.o.d stands sure, having this seal, The Lord knoweth them that are his" (2Tim 2:17-19).

2. They are such as in time past, for the generality of them were either but light, frothy professors, or else were shaken in their principles, and unstable therein, as saith the scriptures, They that are deceivers do beguile unstable souls. Or if they were such as were in appearance sober and serious in the account of others, it was wither from these convictions thy had from the law, or else from high notions they had of the gospel; which have both such influence at some time on the soul (though not savingly) that the soul will go very far in obedience to them; as for example, Herod who was an enemy to the truth, yet for a time had such heart-workings, being convinced by the preaching of John the Baptist, that he feared him, and observed him, and when he heard him, he did many things, and heard hem gladly (Mark 6:20).

Now the reason why such people are carried away with such heresies as these, or the like, is,

(1.) That as they were not of the elect of G.o.d, so G.o.d by suffering them to be carried away finally, may make it appear, that they were not of his elect. They went out from us, but they were not of us: for if they had been of us, they would no doubt have continued with us. But they went out from us, that it might be made manifest (or that men might see) that they were not all of us (1John 2:19).

(2.) Because G.o.d will not have his church so disturbed always with such as are not of the truth. Now there are some men that have their time to walk with the church of G.o.d by permission, and these men are ever and anon ready to broach their errors, even while they are among the saints, to their trouble. Now G.o.d having a care of his church, hath a time to suffer the devil to run through the world with some erroneous doctrine or other, which when these men taste, being spirited beforehand for that purpose, do presently close in with the same, to the purifying of the church, and the manifestation of themselves. And thus every branch which the Lord's right hand hath not planted, shall and must have a time to be rooted up (Matt 15:13).

(3.) Because others that are of the right graffing in, may notwithstanding not presume but fear, lest they also fall through the same example of others who are already fallen, or may fall hereafter (Heb 4:1,2,11).

(4.) Because others may see, that it is not by their own strength that they do stand, but freely by the grace of G.o.d, and his power and love towards them in the Lord Jesus Christ. G.o.d hath chosen some before the foundation of the world. Now to manifest this, though they are even as bad as the worst by nature, yet I say, because G.o.d will shew his power and his love, he doth preserve some to eternal life, though others fall into eternal d.a.m.nation.

Of all that thou hast given me, saith Christ, have I lost none but the son of perdition, that the scripture might be fulfilled (John 17:12). Many other reasons might be given why theses things must and shall be; but I rather choose to forbear. Only this much I have spoken, because I know it is my duty to speak a few words unto you, that you may either close in with the truth, or else the more clearly be left without excuse at the great day.

Third. The third and last thing, is the way that Satan takes to make those delusions take place in the soul.

Now the way whereby he makes these or any other delusions to take place in the soul, is, 1. to persuade the soul an enmity to any thing or person that shall declare the contrary.

1. They are given over to believe a lie; that is, to believe false doctrine to be the doctrine of G.o.d and of Christ. And that he might bring this to pa.s.s, he goeth about to change the names of things; and because the law, conscience, and nature itself can convince of sin, therefore he calleth them Christ, or the light of Christ; saying to a natural man, one that is not yet converted, "Mind the light within you." If they ask what light? say they, That which doth convince of sin. If they farther ask, why, what is that?

They say, "It is the light of Christ, the light of life, or Christ within."