Works of John Bunyan Volume I Part 68

2. As this text respecteth persons, so it respecteth things. There are some things with which some are attended that are coming to G.o.d, by Christ, that make their coming hard and very difficult.

(1.) There is a more than ordinary breaking up of the corruptions of their nature. It seems as if all their l.u.s.ts and vile pa.s.sions of the flesh were become masters, and might now do what they will with the soul. Yea, they take this man and toss and tumble him like a ball in a large place. This man is not master of himself, of his thoughts, nor of his pa.s.sions--'His iniquities, like the wind, do carry him away.' (Isa 64:6) He thinks to go forward, but this wind blows him backward; he laboureth against this wind, but cannot find that he getteth ground; he takes what advantage opportunity doth minister to him, but all he gets is to be beat out of heart, out of breath, out of courage. He stands still, and pants, and gapeth as for life. 'I opened my mouth, and panted,' said David, 'for I longed for thy commandments.' (Psa 119:131) He sets forward again, but has nothing but labour and sorrow.

(2.) Nay, to help forward his calamity, Satan [and his] angels will not be wanting, both to trouble his head with the fumes of their stinking breath, nor to throw up his heels in their dirty places--'And as he was yet a-coming, the devil threw him down and tare him.'

(Luke 9:42) How many strange, hideous, and amazing blasphemies have those, some of those, that are coming to Christ, had injected and fixed upon their spirits against him. Nothing so common to such, as to have some h.e.l.lish wish or other against G.o.d they are coming to, and against Christ, by whom they would come to him. These blasphemies are like those frogs that I have heard of, that will leap up, and catch hold of, and hang by their claws. Now help, Lord; now, Lord Jesus, what shall I do? Now, Son of David, have mercy upon me! I say, to say these words is hard work for such an one. But he is able to save to the uttermost this comer to G.o.d by him.

(3.) There are also the oppositions of sense and reason hard at work for the devil, against the soul; the men of his own house are risen up against him. One's sense and reason, one would think, should not fall in with the devil against ourselves, and yet nothing more common, nothing more natural, than for our own sense and reason to turn the unnatural, and are both against our G.o.d and us. And now it is hard coming to G.o.d. Better can a man hear and deal with any objections against himself, than with those that himself doth make against himself. They lie close, stick fast, speak aloud, and will be heard; yea, will haunt and hunt him, as the devil doth some, in every hole and corner. But come, man, come; for he is able to save to the uttermost!

(4.) Now guilt is the consequence and fruit of all this; and what so intolerable a burden as guilt! They talk of the stones, and of the sands of the sea; but it is guilt that breaks the heart with its burden. And Satan has the art of making the uttermost of every sin; he can blow it up, make it swell, make every hair of its head as big as a cedar. He can tell how to make it a heinous offence, and unpardonable offence, an offence of that continuance, and committed against so much light, that, says he, it is impossible it should ever be forgiven. But, soul, Christ is able to save to the uttermost, he can 'do exceeding abundantly above all that we ask or think.' (Eph 3:20)

(5.) Join to all this the rage and terror of men, which thing of itself is sufficient to quash and break to pieces all desires to come to G.o.d by Christ; yea, and it doth do so to thousands that are not willing to go to h.e.l.l. Yet thou art kept, and made to go panting on; a whole world of men, and devils, and sin, are not able to keep thee from coming. But how comes it to pa.s.s that thou art so hearty, that thou settest thy face against so much wind and weather? I dare say it arises not from thyself, nor from any of thine enemies.

This comes from G.o.d, though thou art not aware thereof; and is obtained for thee by the intercession of the blessed Son of G.o.d, who is also able to save thee to the uttermost, that comest to G.o.d by him.

(6.) And for a conclusion as to this, I will add, that there is much of the honour of the Lord Jesus engaged as to the saving of the coming man to the uttermost: 'I am glorified in them,' saith he. (John 17:10) He is exalted to be a Saviour. (Acts 5:31) And if the blessed One doth count it an exaltation to be a Saviour, surely it is an exaltation to be a Saviour, and a great one. 'They shall cry unto the Lord because of the oppressors, and he shall send them a Saviour, and a great one, and he shall deliver them.' (Isa 19:20) If it is a glory to be a Saviour, a great Saviour, then it is a glory for a Saviour, a great one, to save, and save, and save to the uttermost--to the uttermost man, to the uttermost sin, to the uttermost temptation. And hence it is that he saith again, speaking of the transgressions, sins, and iniquities that he would pardon, that it should turn to him for 'a name of joy, a praise, and an honour before all nations.' (Jer 33:9) He therefore counts it an honour to be a great Saviour, to save men to the uttermost.

When Moses said, 'I beseech thee, show me thy glory,' the answer was, 'I will make all my goodness pa.s.s before thee, and I will proclaim the name of the Lord before thee.' (Exo 33:18,19) And when he came indeed to make proclamation, then he proclaimed, 'The Lord, The Lord G.o.d, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty.' (Exo 34:6,7) That will by no means clear them that will not come to me that they may be saved.

See here, if it is not by himself accounted his glory to make his goodness, all his goodness, pa.s.s before us. And how can that be, if he saveth not to the uttermost them that come unto G.o.d by him?

For goodness is by us noways seen but by those acts by which it expresseth itself to be so. And, I am sure, to save, to save to the uttermost, is one of the most eminent expressions by which we understand it is great goodness. I know goodness has many ways to express itself to be what it is to the world; but then it expresseth its greatness when it pardons and saves, when it pardons and saves to the uttermost. My goodness, says Christ, extends not itself to my Father, but to my saints. (Psa 16:2,3) My Father has no need of my goodness, but my saints have, and therefore it shall reach forth itself for their help, in whom is all my delight. And, 'Oh how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men'! (Psa 31:19) It is therefore that which tendeth to get Christ a name, a fame, and glory, to be able to save to the uttermost them that come to G.o.d by him.

[In Christ's ability to save, lieth our safety.]

But some may say, What is the meaning of this word able? 'Wherefore he is able to save.' He is able to save the uttermost. How comes it to pa.s.s that his power to save is rather put in than his willingness; for willingness, saith the soul, would better have pleased me. I will speak two or three words to this question. And,

First, By this word able is suggested to us the sufficiency of his merit, the great worthiness of his merit; for, as Intercessor, he sticks fast by his merit; all his pet.i.tions, prayers, or supplications are grounded upon the worthiness of his person as Mediator, and on the validity of his offering as priest. This is the more clear, if you consider the reason why those priests and sacrifices under the law could not make the worshippers perfect. It was, I say, because there wanted in them worthiness and merit in their sacrifices. But this man, when he came and offered his sacrifice, he did by that one act 'perfect for ever them that are sanctified,' or set apart for glory. 'But this man, after he had offered one sacrifice for sins, for ever sat down on the right hand of G.o.d.' (Heb 10:1-12)

When Moses prayed for the people of Israel, thus he said, 'And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken.' But what had he spoken? 'The Lord is long-suffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty--Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now.' (Num 14:17-19)

Second, Has he but power, we know he is willing, else he would not have promised; it is also his glory to pardon and save. So, then, in his ability lies our safety. What if he were never so willing, if he were not of ability sufficient, what would his willingness do? But he has showed, as I said, his willingness by promising: 'Him that cometh to me I will in no wise cast out.' (John 6:37) So that now our comfort lies in his power, in that he is able to make good his word. (Rom 4:20,21) And this also will then be seen, when he hath saved them that come to G.o.d by him, when he hath saved them to the uttermost; not to the uttermost of his ability, but to the uttermost of our necessity; for to the uttermost of his ability I believe he will never be put to it to save his church; not for that he is loath so to save, but because there is no need so to save; he shall not need to put out all his power, and to press the utmost of his merit for the saving of his church. Alas! there is sufficiency of merit in him to save a thousand times as many more as are like to be saved by him; 'he is able to do exceeding abundantly above all that we ask or think.'

Measure not, therefore, what he can do by what he has, doth, or will do; neither do thou interpret this word, to the uttermost, as if it related to the uttermost of his ability, but rather as it relateth, for so it doth indeed, to the greatness of thy necessity.

For as he is able to save thee, though thy condition be, as it may be supposed to be, the worst that ever man was in that was saved, so he is able to save thee, though thy condition were ten times worse than it is.

What! shall not the worthiness of the Son of G.o.d be sufficient to save from the sin of man? or shall the sin of the world be of that weight to destroy, that it shall put Christ Jesus to the uttermost of the worth of his person and merit to save therefrom? I believe it is blasphemy to think so. We can easily imagine that he can save all the world--that is, that he is of ability to do it; but we cannot imagine that he can do no more than we can think he can.

But our imagination and thoughts set no bound to his ability. 'He is able to do exceeding abundantly above all that we ask or think.'

But what that is, I say, no man can think, no man can imagine. So, then, Jesus Christ can do more than ever any man thought he could do as to saving; he can do we know not what. This, therefore, should encourage comers to come to him; and them that come, to hope. This, I say, should encourage them to let out, to lengthen, and heighten their thoughts by the word, to the uttermost, seeing he can 'save to the uttermost them that come to G.o.d by him.'6

[Inferences from the benefits of Christ's intercession.]

Third. And now I come to the third thing that I told you I should speak to, and that is, to those inferences that may be gathered from these words.

1. Are they that are justified by Christ's blood such as have need yet to be saved by his intercession? Then from hence it follows that justification will stand with imperfection. It doth not therefore follow that a justified man is without infirmity; for he that is without infirmity--that is, perfect with absolute perfection, has no need to be yet saved by an act yet to be performed by a mediator and his mediation.

When I say, justification will stand with imperfection, I do not mean that it will allow, countenance, or approve thereof; but I mean there is no necessity of our perfection, of our personal perfection, as to our justification, and that we are justified without it; yea, that that, in justified persons, remains. Again; when I say that justification will stand with imperfection, I do not mean that in our justification we are imperfect; for in that we are complete; 'we are complete in him' who is our justice. (Col 2:10) If otherwise, the imperfection is in the matter that justifieth us, which is the righteousness of Christ. Yea, and to say so would conclude that wrong judgment proceedeth from him that imputeth that righteousness to us to justification, since an imperfect thing is imputed to us for justification. But far be it from any that believe that G.o.d is true to imagine such a thing; all his works are perfect, there is nothing wanting in them as to the present design.

[Quest.] But what then do we mean when we say, justification will stand with a state of imperfection?

Answ. Why, I mean that justified men are yet sinners in themselves, are yet full of imperfections; yea, sinful imperfections. Justified Paul said, 'I know that in me, that is, in my flesh, dwelleth no good thing.' (Rom 7:18) While we are yet sinners, we are justified by the blood of Christ. Hence, again, it is said, 'he justifieth the unG.o.dly.' (Rom 4:5, 5:8,9) Justification, then, only covereth our sin from the sight of G.o.d; it maketh us not perfect with inherent perfection. But G.o.d, for the sake of that righteousness which by his grace is imputed to us, declareth us quit and discharged from the curse, and sees sin in us no more to condemnation.

[WHY THE JUSTIFIED NEED AN INTERCESSOR.]

And this is the reason, or one reason, why they that are justified have need of an intercessor--to wit, to save us from the evil of the sin that remains in our flesh after we are justified by grace through Christ, and set free from the law as to condemnation.

Therefore, as it is said, we are saved; so it is said, 'He is able also to save them to the uttermost that come unto G.o.d by him, seeing he ever liveth to make intercession for them.' The G.o.dly, for now we will call them the G.o.dly, though there is yet abundance of sin in them, feel in themselves many things even after justification by which they are convinced they are still attended with personal, sinful imperfections.

[Imperfect in their feelings and inclinations.]--(1.) They feel unbelief, fear, mistrust, doubting, despondings, murmurings, blasphemies, pride, lightness, foolishness, avarice, fleshly l.u.s.ts, heartlessness to good, wicked desires, low thoughts of Christ, too good thoughts of sin, and, at times, too great an itching after the worst of immoralities.

(2.) They feel in themselves an aptness to incline to errors, as to lean to the works of the law for justification; to question the truth of the resurrection and judgment to come; to dissemble and play the hypocrite in profession and in performance of duties; to do religious duties rather to please man than G.o.d, who trieth the heart.

(3.) They feel an inclination in them, in times of trial, to faint under the cross, to seek too much to save themselves, to dissemble the known truth for the obtaining a little favour with men, and to speak things that they ought not, that they may sleep in a whole skin.

(4.) They feel wearisomeness in religious duties, but a natural propensity to things of the flesh. They feel a desire to go beyond bounds both at board, and bed, and bodily exercise, and in all lawful recreation.

(5.) They feel in themselves an aptness to take the advantage of using of things that are lawful, as food, raiment, sleep, talk, estates, relations, beauty, wit, parts, and graces, to unlawful ends. These things, with many more of the like kind, the justified man finds and feels in himself, to his humbling and often casting down; and to save him from the destroying evil of these, Christ ever liveth to make intercession for him.

[Imperfect in their graces.]--Again; the justified man is imperfect in his graces, and therefore needeth to be saved by the intercession of Christ from the bad fruit that that imperfection yields.

Justifying righteousness is accompanied with graces--the graces of the Spirit. Though these graces are not that matter by and through which we are justified, nor any part thereof, that being only the obedience of Christ imputed to us of mere pleasure and good will; but, I say, they come when justification comes. (Rom 9) And though they are not so easily discerned at the first, they show forth themselves afterwards. But I say, how many soever they are, and how fast soever they grow, their utmost arrivement here is but a state short of perfection. None of the graces of G.o.d's Spirit in our hearts can do their work in us without shortness, and that because of their own imperfections, and also because of the oppositions that they meet with from our flesh.

(1.) Faith, which is the root-grace, the grand grace, its shortness is sufficiently manifest by its shortness of apprehension of things pertaining to the person, offices, relations, and works of Christ, now in the heavenly place for us. It is also very defective in its fetching of comfort from the Word to us, and in continuing of it with us, when at any time we attain unto it; in its receiving of strength to subdue sin, and in its purifyings of the heart, though indeed it doth what it doth in reality, yet how short is it of doing of it thoroughly? Oftentimes, were it not for supplies by virtue of the intercession of Christ, faith would fail of performing its office in any measure. (Luke 22:31,32)

(2.) There is hope, another grace of the Spirit bestowed upon us; and how often is that also, as to the excellency of working, made to flag? 'I shall perish,' saith David; 'I am cut off from before thine eyes,' said he. (Psa 31:22) And now where was his hope, in the right gospel discovery of it? Also all our fear of men, and fears of death, and fears of judgment, they arise from the imperfections of hope. But from all those faults Christ saves us by his intercessions.

(3.) There is love, that should be in us as hot as fire. It is compared to fire, to fire of the hottest sort; yea, it is said to be hotter than the coals of juniper. (Cant 8:6,7) But who finds this heat in love so much as for one poor quarter of an hour together?

Some little flashes, perhaps, some at some times may feel, but where is that constant burning of affection that the Word, the love of G.o.d, and the love of Christ call for? yea, and that the necessities of the poor and afflicted members of Christ call for also. Ah! love is cold in these frozen days, and short when it is at the highest.

(4.) The grace of humility, when is it? who has a thimbleful thereof?

Where is he that is 'clothed with humility,' and that does what he is commanded 'with all humility of mind'? (1 Peter 5:5, Acts 20:19)

(5.) For zeal, where is that also? Zeal for G.o.d against sin, profaneness, superst.i.tion, and idolatry. I speak now to the G.o.dly, who have this zeal in the root and habit; but oh, how little of it puts forth itself into actions in such a day as this is!

(6.) There is reverence, fear, and standing in awe of G.o.d's Word and judgments, where are the excellent workings thereof to be found?

And where it is most, how far short of perfect acts is it?

(7.) Simplicity and G.o.dly sincerity also, with how much dirt is it mixed in the best; especially among those of the saints that are rich, who have got the poor and beggarly art of complimenting? For the more compliment, the less sincerity. Many words will not fill a bushel. But 'in the mult.i.tude of words there wanteth not sin.'

(Prov 10:19) Plain men are thin come up in this day; to find a mouth without fraud and deceit now is a rare thing. Thus might one count up all the graces of the Spirit, and show wherein every one of them are scanty and wanting of perfection. Now look, what they want of perfection is supplied with sin and vanity; for there is a fullness of sin and flesh at hand to make up all the vacant places in our souls. There is no place in the souls of the G.o.dly but it is filled up with darkness when the light is wanting, and with sin so far forth as grace is wanting. Satan, also, diligently waiteth to come in at the door, if Careless has left it a little achare.7 But, oh! the grace of our Lord Jesus Christ, who ever liveth to make intercession for us, and that, by so doing, saves us from all the imperfect acts and workings of our graces, and from all the advantages that flesh, and sin, and Satan getteth upon us thereby.

[Imperfect in their Duties.]--Further, as Christ Jesus our Lord doth save us, by his intercession, from that hurt that would unavoidably come upon us by these, so also, by that we are saved from the evil that is at any time found in any or all our holy duties and performances that is our duty daily to be found in. That our duties are imperfect, follows upon what was discoursed before; for if our graces be imperfect, how can our duties but be so too?

(1.) Our prayers, how imperfect are they! With how much unbelief are they mixed! How apt is our tongue to run, in prayer, before our hearts! With how much earnestness do our lips move, while our hearts lie within as cold as a clod! Yea, and ofttimes, it is to be feared, we ask for that with out mouth that we care not whether we have or no. Where is the man that pursues with all his might what but now he seemed to ask for with all his heart? Prayer is become a sh.e.l.l, a piece of formality, a very empty thing, as to the spirit and life of prayer at this day. I speak now of the prayers of the G.o.dly. I once met with a poor woman that, in the greatest of her distresses, told me she did use to rise in the night, in cold weather, and pray to G.o.d, while she sweat with fears of the loss of her prayers and desires that her soul might be saved. I have heard of many that have played, but of few that have prayed, till they have sweat, by reason of their wrestling with G.o.d for mercy in that duty.

(2.) There is the duty of almsgiving, another gospel performance; but how poorly is it done in our days! We have so many foolish ways to lay out money, in toys and fools' baubles for our children, that we can spare none, or very little, for the relief of the poor.

Also, do not many give that to their dogs, yea, let it lie in their houses until it stinks so vilely that neither dog nor cat will eat it; which, had it been bestowed well in time, might have been a succour and nourishment to some poor member of Christ?

(3.) There is hearing of the Word; but, alas! the place of hearing is the place of sleeping with many a fine professor. I have often observed that those that keep shops can briskly attend upon a twopenny customer; but when they come themselves to G.o.d's market, they spend their time too much in letting their thoughts to wander from G.o.d's commandments, or in a nasty drowsy way. The heads, also, and hearts of most hearers are to the Word as the sieve is to water; they can hold no sermons, remember no texts, bring home no proofs, produce none of the sermon to the edification and profit of others. And do not the best take up too much in hearing, and mind too little what, by the Word, G.o.d calls for at their hands, to perform it with a good conscience?

(4.) There is faithfulness in callings, faithfulness to brethren, faithfulness to the world, faithfulness to children, to servants, to all, according to our place and capacity. Oh! how little of it is there found in the mouths and lives, to speak nothing of the hearts, of professors.

I will proceed no further in this kind of repet.i.tion of things; only thus much give me leave to say over again, even many of the truly G.o.dly are very faulty here. But what would they do if there were not one always at the right hand of G.o.d, by intercession, taking away these kind of iniquities?