The Works of John Bunyan, vol 1, John Bunyan [reading like a writer TXT] 📗

how He came, and that was, and still is, as He is set forth in the word of the gospel; to wit, first, as making peace Himself to God for us in and by the blood of His cross; and then, as bearing (as set out by the gospel) the very characters of His sufferings before our faces in every tender of the gospel of His grace unto us. And to touch a little upon the dress in which, by the gospel, Christ presenteth unto us while He offereth unto sinful souls His peace, by the tenders thereof.

1. He is set forth as born for us, to save our souls (Isa 9:6; Luke 2:9-12).

2. He is set forth before us as bearing of our sins for us, and suffering God’s wrath for us (1 Cor 15:3; Gal 3:13).

3. He is set forth before us as fulfilling the law for us, and as bringing of everlasting righteousness to us for our covering (Rom 5:4; Dan 9:24).

Again, as to the manner of His working out the salvation of sinners for them, that they might have peace and joy, and heaven and glory, for ever.

(1.) He is set forth as sweating of blood while He was in His agony, wrestling with the thoughts of death, which He was to suffer for our sins, that He might save the soul (Luke 22:44).

(2.) He is set forth as crying, weeping, and mourning under the lashes of justice that He put Himself under, and was willing to bear for our sins (Heb 5:7).

(3.) He is set forth as betrayed, apprehended, condemned, spit on, scourged, buffeted, mocked, crowned with thorns, crucified, pierced with nails and a spear, to save the soul from being betrayed by the devil and sin; to save it from being apprehended by justice, and condemned by the law; to save it from being spit on, in a way of contempt, by holiness; to save it from being scourged with guilt of sins, as with scorpions; to save it from being continually buffeted by its own conscience; to save it from being mocked at by God; to save it from being crowned with ignominy and shame for ever; to save it from dying the second death; to save it from wounds and grief for ever.

Dost thou understand me, sinful soul? He wrestled with justice, that thou mightest have rest; He wept and mourned, that thou mightest laugh and rejoice; He was betrayed, that thou mightest go free; was apprehended, that thou mightest escape; He was condemned, that thou mightest be justified; and was killed, that thou mightest live; He wore a crown of thorns, that thou mightest wear a crown of glory; and was nailed to the cross, with His arms wide open, to show with what freeness all His merits shall be bestowed on the coming soul; and how heartily He will receive it into His bosom?

Further, all this He did of mere good will, and offereth the benefit thereof unto thee freely; yea, He cometh unto thee, in the word of the gospel, with the blood running down from His head upon His face, with His tears abiding upon His cheeks, with the holes as fresh in His hands and His feet, and as with the blood still bubbling out of His side, to pray thee to accept of the benefit, and to be reconciled to God thereby (2 Cor 5). But what saith the sinful soul to this? I do not ask what he saith with his lips, for he will assuredly flatter God with his mouth; but what doth his actions and carriages declare as to his acceptance of this incomparable benefit? For ‘a wicked man speaketh with his feet, and teacheth with his fingers’ (Prov 6:12,13). With his feet—that is, by the way he goeth: and with his fingers—that is, by his acts and doings.

So, then, what saith he by his goings, by his sets and doings, unto this incomparable benefit, thus brought unto him from the Father, by His only Son, Jesus Christ? What saith he? Why, he saith that he doth not at all regard this Christ, nor value the grace thus tendered unto him in the gospel.

1. He saith, that he regardeth not this Christ, that he seeth nothing in Him why he should admit Him to be entertained in his affections.

Therefore the prophet, speaking in the person of sinners, says, ‘He (Christ) hath no form nor comeliness, and when we shall see Him, there is no beauty that we should desire Him;’ and then adds, to show what he meaneth by his thus speaking, saying, ‘he is despised and rejected of men’ (Isa 53:2,3). All this is spoken with reference to His person, and it was eminently fulfilled upon Him in the days of His flesh, when He was hated, maligned, and persecuted to death by sinners; and is still fulfilled in the souls of sinners, in that they cannot abide to think of Him with thoughts that have a tendency in them to separate them and their lusts asunder, and to the making of them to embrace Him for their darling, and the taking up of their cross to follow Him. All this sinners speak out with loud voices, in that they stop their ears and shut their eyes as to Him, but open them wide and hearken diligently to anything that pleaseth the flesh, and that is a nursery to sin. But, 2. As they despise, and reject, and do not regard His person, so they do not value the grace that He tendereth unto them by the gospel; this is plain by that indifferency of spirit that always attends them when, at any time, they hear thereof, or when it is presented unto them.

I may safely say, that the most of men who are concerned in a trade, will be more vigilant in dealing with a twelvepenny customer than they will be with Christ when He comes to make unto them, by the gospel, a tender of the incomparable grace of God. Hence they are called fools, because a price is put into their hands to get wisdom, and they have no heart unto it (Prov 18:16). And hence, again, it is that that bitter complaint is made, ‘But My people would not hearken to my voice; and Israel would none of Me’ (Psa 81:11). Now, these things being found, as practised by the souls of sinners, must needs, after a wonderful manner, provoke; wherefore, no marvel that the heavens are bid to be astonished at this, and that damnation shall seize upon the soul for this (Jer 2).

And indeed, the soul that doth thus by practice, though with his mouth—as who doth not? he shall show much love, he doth, interpretatively, say these things:—

(1.) That he loveth sin better than grace, and darkness better than light, even as our Lord Jesus Christ hath showed, ‘And this is the condemnation, that light is come into the world, and men loved darkness more than light (as is manifest), because their deeds were evil’ (John 3:19).

(2.) They do, also, by their thus rejecting of Christ and grace, say, that for what the law can do to them, they value it not; they regard not its thundering threatenings, nor will they shrink when they come to endure the execution thereof; wherefore God, to deter them from such bold and desperate ways, that do, interpretatively, fully declare that they make such desperate conclusions, insinuates that the burden of the curse thereof is intolerable, saying, ‘Can thine heart endure, or can thine hands be strong, in the days that I shall deal with thee? I, the Lord, have spoken it, and will do it’ (Eze 22:14).

(3.) Yea, by their thus doing, they do as good as say that they will run the hazard of a sentence of death at the day of judgment, and that they will, in the meantime, join issue, and stand a trial at that day with the great and terrible God. What else means their not hearkening to Him, their despising of His Son, and the rejecting of His grace; yea I say again, what else means their slighting of the curse of the law, and their choosing to abide in their sins till the day of death and judgment? And thus I have showed you the causes of the loss of the soul; and, assuredly, these things are no fables.

Objection. But some may object, and say, But you denounce all against the soul; the soul, as if the body were in no fault at all; or, as if there were no punishment assigned for the body.

Answer 1. The soul must be the part punished, because the soul is that which sins. ‘Every sin that a man doeth is without the body,’

fornication or adultery excepted (1 Cor 6:18). ‘Is without the body; that is, as to the wilily inventing, contriving, and finding out ways to bring the motions of sin into action. For, alas! What can the body do as to these? It is in a manner wholly passive; yea, altogether as to the lusting and purposing to do the wickedness, excepting the sin before excepted; ay, and not excepting that, as to the rise of that sin; for even that, with all the rest, ariseth and proceedeth out of the heart—the soul; ‘For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: all these evil things come from within, and defile the man’ (Mark 7:21-23). That is, the outward man. But a difference must always be put betwixt defiling and being defiled, that which defileth being the worst; not but that the body shall have its share of judgment, for body and soul must be destroyed in hell (Luke 12:4,5; Matt 10:28). The body as the instrument, the soul as the actor; but oh! the soul, the soul, the soul is the sinner; and, therefore, the soul, as the principal, must be punished.

And that God’s indignation burneth most against the soul appears in that death hath seized upon every soul already; for the Scripture saith, that every natural or unconverted man is dead (Eph 2:1-3).

Dead! How? Is his body dead? No, verily; his body liveth, but his soul is dead (1 Tim 5:6). Dead! But with what death? Dead to God, and to all things gospelly good, by reason of that benumbing, stupifying, and senselessness, that, by God’s just judgment for and by sin, hath swallowed up the soul. Yea, if you observe, you shall see that the soul goeth first, or before, in punishment, not only by what has been said already, in that the soul is first made a partaker of death, but in that God first deals with the soul by convictions, yea, and terrors, perhaps, while the body is well; or, in that He giveth up the soul to judicial hardness and further blindness, while He leaveth the body to do His office in the world; yea, and also when the day of death and dissolution is come, the body is spared, while the soul is tormented in unutterable torment in hell. And so, I say, it shall be spared, and the clods of the valley shall be sweet unto it, while the soul mourneth in hell for sin. It is true, at the day of judgment, because that is the last and final judgment of God on men, then the body and soul shall be re-united, or joined together again, and shall then, together, partake of that recompence for their wickedness which is meet. When I say, the body is spared and the soul tormented, I mean not that the body is not then, at death, made to partake of the wages of sin, ‘for the wages of sin