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

hath made invalid—what in him lies—the promise of God and merits of Christ, of whom the Father hath spoken so worthily; therefore what duties or acts of obedience soever he performeth, God by no means can be pleased with him.

By this, therefore, you see the miserable state of the people that have not faith—‘Whatever they do, they sin’; if they break the law, they sin; if they endeavour to keep it, they sin. They sin, I say, upon a double account: first, because they do it but imperfectly; and, secondly, because they yet stay upon that, resisting that which is perfect, even that which God hath appointed. It mattereth not, as to justification from the curse, therefore; men wanting faith, whether they be civil or profane, they are such as stand accursed of the law, because they have not believed, and because they have given the lie to the truth, and to the God of truth. Let all men, therefore, that would please God make conscience of believing; on pain, I say, of displeasing him; on pain of being, with Cain, rejected, and on pain of being damned in hell. ‘He that believeth not shall be damned’ (Mark 16:16). Faith is the very quintessence of all gospel obedience, it being that which must go before other duties, and that which also must accompany whatever I do in the worship of God, if it be accepted of him.[35] Here you may see a reason why the force and power of hell is so bent against believing.

Satan hateth all the parts of our Christian obedience, but the best and chiefest most. And hence the apostle saith to the Thessalonians, that he sent to know their faith, lest by some means the tempter have tempted them, and so his labour had been in vain (1 Thess 3:5). Indeed, where faith is wanting, or hath been destroyed, all the labour is in vain, nothing can profit any man, neither as to peace with God, nor the acceptance of any religious duty; and this, I say, Satan knows, which makes him so bend his force against us.

There are three things in the act of believing which make this grace displeasing to the wicked one—

1. Faith discovereth the truth of things to the soul; the truth of things as they are, whether they be things that are of this world, or of that which is to come; the things and pleasures above, and also those beneath. Faith discovereth to the soul the blessedness, and goodness, and durableness of the one; the vanity, foolishness, and transitoriness of the other. Faith giveth credit to all things that are written in the law and in the prophets (Acts 24:14), both as to the being, nature, and attributes of God; the blessed undertaking of the Lord Jesus Christ; the glory of heaven and torments of hell; the sweetness of the promise and terror of the threatenings and curses of the Word; by which means Satan is greatly frustrated in his assaults when he tempteth either to love this world or slight that which is to come, for he can do no great matter in these things to any but those who want the faith. ‘In vain is the snare laid in the sight of any bird’ (Prov 1:17); therefore he must first blind, and hold blind, the minds of men, ‘that the light of the glorious gospel of Christ, who is the image of God, should not shine unto them,’ else he can do no harm to the soul (2 Cor 4:4).

Now, faith is the eye of the godly man, and that sees the truth of things, whatever Satan suggests, either about the glory of this world, the sweetness of sin, the uncertainty of another world, or the like (1 John 5:4,5; Heb. 11:27).

2. Faith wraps the soul up in the bundle of life with God; it encloseth it in the righteousness of Jesus, and presents it so perfect in that, that whatever he can do, with all his cunning, cannot render the soul spotted or wrinkled before the justice of the law; yea, though the man, as to his own person and acts, be full of sin from top to toe, Jesus Christ covereth all; faith sees it, and holds the soul in the godly sense and comfort of it. The man, therefore, standing here, stands shrouded under that goodly robe that makes him glisten in the eye of justice. Yea, all the answer that Satan can get from God against such a soul is, that he ‘doth not see iniquity in Jacob, nor behold perverseness in Israel’; for here ‘Israel hath not been forsaken, nor Judah of his God, of the Lord of hosts, though,’ as to their own persons, ‘their land was filled with sin against the Holy One of Israel’ (Num 23:21-23; Jer 51:5; Rom 6:14; Deut 33:12). Thus, therefore, the soul believing, is hid from all the power of the enemy, and dwells safely under the dominion of grace.

3. Faith keeps the soul from giving credit to any of his insinuations; for whatever Satan saith, either about the acceptance of my person or performances, so long as I believe that both are accepted of God for Christ’s sake, he suggesteth to the wind; wherefore faith doth the same against the devil that unbelief doth to God. Doth unbelief count God a liar? Faith counts the devil a liar. Doth unbelief hold the soul from the mercy of God? Faith holds the soul from the malice of the devil. Doth unbelief quench thy graces?

Faith kindleth them even into a flame. Doth unbelief fill the soul full of sorrow? Faith fills it full of the joy of the Holy Ghost.

In a word, doth unbelief bind down thy sins upon thee? Why, faith in Jesus Christ releaseth thee of them all.

4. As faith keeps the soul from giving credit to the insinuations of Satan, so, when he makes his assaults, it overmasters him, and makes him retreat; ‘Resist the devil, and he will flee from you.—Whom resist steadfast in the faith’ (James 4:7; 1 Peter 5:9). Believe, as I have already said, that God loveth you, that the blood of Christ was shed for you, that your person is presented complete before him, through the righteousness of Christ, and Satan must give place; thy crediting of the gospel makes him fly before thee; but thou must do it steadfast in the faith; every waverer giveth him advantage. And, indeed, this is the reason that the godly are so foiled with his assaults, they do not resist him steadfast in the faith; they often stagger through unbelief. Now, at every stagger he recovereth lost ground again, and giveth battle another time. Besides, by this and the other stagger he taketh heart to attempt by other means, and so doubleth the affliction with manifold temptations. This is, I say, for want of being steadfast.

‘Above all, taking the shield of faith, wherewith you shall be able to quench all the fiery darts of the wicked’ (Eph 6:16). To quench them, though they come from him as kindled with the very fire of hell. None knows, save him that feels it, how burning hot the fiery darts of Satan are; and how, when darted, they kindle upon our flesh and unbelief; neither can any know the power and worth of faith to quench them but he that hath it, and hath power to act it.

5. Lastly, if justifying righteousness be alone to be found in the person of Jesus Christ, then this shows us the sad condition of two sorts of men—1. Of those that hang in doubt betwixt Christ and the law. 2. Of those that do professedly make denial of the sufficiency of this most blessed righteousness.

First. The first sort, though they may seek life, yet, thus continuing, are never like to find it. Wherefore? Because they seek it not by faith, but, as it were, by the works of the law. Indeed, they will not be merit-mongers; they will not wholly trust to the law; they will partly venture on Christ, and partly trust to the law. Well, but therefore they shall be damned, because they trust to Christ but in part, and in part, as it were, to the works of the law; for such sinners make Christ but a Saviour in part—why, then, should he be their Saviour in whole? No; because they halt between Christ and the law, therefore they shall fall between Christ and the law; yea, because they will trust to their works in part, they shall be but almost saved by Christ. Let not that man think that he shall obtain any thing from the Lord. What man? Why, he that doubteth or wavereth in his mind about the truth of the mercy of God in Christ.

Therefore the exhortation is, ‘But let him ask in faith.—For he that wavereth,’ or, that halteth between the law and Christ for life, ‘is like a wave of the sea, driven of the wind and tossed’

(James 1:6). In conclusion, he resteth nowhere—‘a double-minded man is unstable in all his ways’ (v 8). This man, therefore, must miscarry; he must not see the good land that flows with milk and honey; no, let him not have a thought of life in his heart; let not that man think that he shall receive any thing of the Lord.[36]

This was the case of many in the primitive times, for whose sake this caution was written; for the devout and religious Jew and proselyte, when they fell away from the word of the gospel, they did not fall to those gross and abominable pollutions in which the open profane, like sows and swine, do wallow, but they fell from the grace of God to the law; or, at least, did rest betwixt them both, doubting of the sufficiency of either; and thus, being fearful, they distrust; wherefore, being found at length unbelieving, they are reputed of God abominable, as murderers, whoremongers, sorcerers, idolators, and liars, and so must have their portion in the lake, with them, that burns with fire and brimstone (Rev 21:8). The reason is, because where Christ is rejected sin remaineth, and so the wrath of God for sin. Neither will he be a Saviour in part; he must be all thy salvation, or none. ‘Let not that man think that he shall receive any thing of the Lord’ (James 1:7; John 3:36).

Not any thing. There is no promise for him, no pardon for him, no heaven for him, no salvation for him, no escaping of his fire!

What condition is this man in? Yet he is a religious man, for he prays; he is a seeking man, a desiring man, for he prays; but he halts between two, he leaneth to his righteousness, and committeth iniquity. He is afraid to venture all upon the Lord Jesus Christ.

Let not that man think of receiving any thing from the Lord!

Yet the words suggest that he is apt to think he shall receive something, because God is merciful, because his promise is great; but this expectation is by this word cut off, and this sinner is cast away. Let not that man think, let him forbear to think, of having anything at the hand of God. The Israelites thought to go up to the land the day after they had despised it. Agag thought the bitterness of death was past even that day in which he was hewn to pieces. Rechab and Baanah his brother thought to have received reward of David that day they were hanged over the pool in Hebron.

Let not that man think that he shall receive anything of the Lord’

(Num 14:40-45; 1 Sam 15:32,33; 2 Sam 4:12).

Second. As for those that do professedly make denial of the sufficiency of this most blessed righteousness, the