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Books: The Works of John Bunyan Volume 1

J >> John Bunyan >> The Works of John Bunyan Volume 1




[Answers to Objections.]

Having thus far spoken of the riches of the grace of Christ, and
of the freeness of his heart to embrace the Jerusalem sinners, it
may not be amiss to give you yet, as a caution, an intimation of
one thing, namely, that this grace and freeness of his heart, is
limited to time and day; the which, whoso overstandeth, shall perish
notwithstanding. For, as a king, who, of grace, sendeth out to his
rebellious people an offer of pardon, if they accept thereof by
such a day, yet beheadeth or hangeth those that come not in for
mercy until the day or time be past; so Christ Jesus has set the
sinner a day, a day of salvation, an acceptable time; but he who
standeth out, or goeth on in rebellion beyond that time, is like
to come off with the loss of his soul (2 Cor 6:2; Heb 3:13-19;
4:7; Luke 19:41,42). Since, therefore, things are thus, it may be
convenient here to touch a little upon these particulars.

First, That this day, or time thus limited, when it is considered
with reference to this or that man, is ofttimes undiscerned by
the person concerned therein, and always is kept secret as to the
shutting up thereof.

And this, in the wisdom of God is thus, to the end no man, when
called upon, should put off turning to God to another time. Now,
and TODAY, is that and only that which is revealed in holy Writ
(Psa 50:22; Eccl 12:1; Heb 3:13,15). And this shows us the desperate
hazards which those men run, who, when invitation or conviction
attends them, put off turning to God to be saved till another, and,
as they think, a more fit season and time. For many, by so doing,
defer this to do till the day of God's patience and long-suffering
is ended; and then, for their prayers and cries after mercy, they
receive nothing but mocks, and are laughed at by the God of heaven
(Prov 1:20-30; Isa 65:12-16; 66:4; Zech 7:11-13).

Secondly, Another thing to be considered is this, namely, That the
day of God's grace with some men begins sooner, and also sooner ends,
than it doth with others. Those at the first hour of the day, had
their call sooner than they who were called upon to turn to God
at the sixth hour of the day; yea, and they who were hired at the
third hour, had their call sooner than they who were called at the
eleventh (Matt 20:1-6).

1. The day of God's patience began with Ishmael, and also ended
before he was twenty years old. At thirteen years of age he was
circumcised; the next year after, Isaac was born; and then Ishmael
was fourteen years old. Now, that day that Isaac was weaned, that
day was Ishmael rejected; and suppose that Isaac was three years
old before he was weaned, that was but the seventeenth year of
Ishmael; wherefore the day of God's grace was ended with him betimes
(Gen 17:25; 21:2-11; Gal 4:30).

2. Cain's day ended with him betimes; for, after God had rejected
him, he lived to beget many children, and build a city, and to do
many other things. But, alas! all that while he was a fugitive and
a vagabond. Nor carried he anything with him after the day of his
rejection was come, but this doleful language in his conscience.
'From God's face shall I be hid' (Gen 4:10-15).

3. Esau, through his extravagancies, would needs go sell his
birthright, not fearing, as other confident fools, but that yet
the blessing would still be his. After which, he lived many years;
but all of them under the wrath of God, as was, when time came, made
to appear to his destruction; for, 'when he would have inherited
the blessing, he was rejected, for he found no place of repentance,
though he sought it carefully with tears' (Heb 12:16,17).

Many instances might be given as to such tokens of the displeasure
of God against such as fool away, as the wise man has it, the prize
which is put into their hand (Prov 17:16).

Let these things, therefore, be a further caution to those that sit
under the glorious sound of the gospel, and hear of the riches of
the grace of God in Christ to poor sinners. To slight grace, to
despise mercy, and to stop the ear when God speaks, when he speaks
such great things, so much to our profit, is a great provocation.
He offereth, he calls, he woos, he invites, he prays, he beseeches
us in this day of his grace to be reconciled to him; yea, and has
provided for us the means of reconciliation himself. Now, this
despised must needs be provoking; and it is a fearful thing to fall
into the hands of the living God.

Objection. But some man may say unto me, 'Fain I would be saved,
fain I would be saved by Christ; but I fear this day of grace is
past, and that I shall perish, notwithstanding the exceeding riches
of the grace of God.'

Answer. To this doubt I would answer several things. 1. With respect
to this day. 2. With respect to thy desires. 3. With respect to
thy fears.

1. With respect to this day; that is, whether it be ended with a
man or no.

(1.) Art thou jogged, and shaken, and molested at the hearing of
the Word? Is thy conscience awakened and convinced then, that thou
art at present in a perishing state, and that thou hast need to cry
to God for mercy? This is a hopeful sign that this day of grace is
not past with thee. For, usually, they that are past grace, are
also, in their conscience, 'past feeling,' b eing 'seared with
a hot iron' (Eph 4:18,19; 1 Tim 4:1,2). Consequently, those past
grace must be such as are denied the awakening fruits of the Word
preached. The dead that hear, says Christ, shall live; at least
wise,40 Christ has not quite done with them; the day of God's
patience is not at an end with them (John 5:25).

(2.) Is there, in thy more retired condition, arguings, strugglings,
and strivings with thy spirit to persuade thee of the vanity of what
vain things thou lovest, and to win thee in thy soul to a choice
of Christ Jesus and his heavenly things? Take heed and rebel not,
for the day of God's grace and patience will not be past with thee
till he saith, his 'Spirit shall strive no more' with thee; for
then the woe comes, when he shall depart from them; and when he
says to the means of grace, Let them alone (Hosea 4:17; 9:12).

(3.) Art thou visited in the night seasons with dreams about thy state,
and that thou art in danger of being lost? Hast thou heart-shaken
apprehensions when deep sleep is upon thee, of hell, death, and
judgment to come? These are signs that God has not wholly left thee,
or cast thee behind his back for ever. 'For God speaketh once, yea
twice, yet man perceiveth it not. In a dream, in a vision of the
night, when deep sleep falleth upon men, in slumberings upon the
bed; then he openeth the ears of men, and sealeth their instruction,
that he may withdraw man from his purpose,' his sinful purposes,
'and hide pride from man' (Job 33:14-17). All this while God has
not left the sinner, nor is come to the end of his patience towards
him, but stands, at least, with the door of grace ajar in his hand,
as being loath, as yet, to bolt it against him.

(4.) Art thou followed with affliction, and dost thou hear God's
angry voice in thy afflictions? Doth he send with the affliction
an interpreter, to show thee thy vileness; and why, or wherefore,
that hand of God is upon thee, and upon what thou hast; to wit,
that it is for thy sinning against him, and that thou mightest be
turned to him? If so, thy summer is not quite ended; thy harvest
is not yet quite over and gone. Take heed, stand out no longer,
lest he cause darkness, and lest thy feet stumble upon the dark
mountains; and lest, while you look for light, he turn it into the
shadow of death, and make it gross darkness (Jer 8:20; 13:15-17).

(5.) Art thou crossed, disappointed, and waylaid, and overthrown in
all thy foolish ways and doings? This is a sign God has not quite
left thee, but that he still waits upon thee to turn thee. Consider,
I say, has he made a hedge and a wall to stop thee? Has he crossed
thee in all thou puttest thy hand unto? Take it as a call to turn
to him; for, by his thus doing, he shows he has a mind to give thee
a better portion. For usually, when God gives up men, and resolves
to let them alone in the broad way, he gives them rope, and lets
them have their desires in all hurtful things (Hosea 2:6-15; Psa
73:3-13; Rom 11:9). Therefore take heed to this also, that thou
strive not against this hand of God; but betake thyself to a serious
inquiry into the causes of this hand of God upon thee, and incline
to think, it is because the Lord would have thee look to that, which
is better than what thou wouldst satisfy thyself withal. When God
had a mind to make the prodigal go home to his father, he sent a
famine upon him, and denied him a bellyful of the husks which the
swine did eat. And observe it, now he was in a strait, he betook
him to consideration of the good that there was in his father's
house; yea, he resolved to go home to his father, and his father
dealt well with him; he received him with music and dancing, because
he had received him safe and sound (Luke 15:14-32).

(6.) Hast thou any enticing touches of the Word of God upon thy
mind? Doth, as it were, some holy word of God give a glance upon
thee, cast a smile upon thee, let fall, though it be but one drop
of its savour upon thy spirit; yea, though it stays but one moment
with thee? O then the day of grace is not past! The gate of heaven
is not shut! nor God's heart and bowels withdrawn from thee as
yet. Take heed, therefore, and beware that thou make much of the
heavenly gift, and of that good word of God of the which he has made
thee taste. Beware, I say, and take heed; there may be a falling
away for all this; but, I say, as yet God has not left thee, as
yet he has not cast thee off (Heb 6:1-9).

2. With respect to thy desires, what are they? Wouldst thou be
saved? Wouldst thou be saved with a thorough salvation? Wouldst
thou be saved from guilt and filth too? Wouldst thou be the servant
of thy Saviour? Art thou indeed weary of the service of thy old
master the devil, sin, and the world? And have these desires put
thy soul to the flight? Hast thou, through desires, betaken thyself
to thy heels? Dost fly to him that is a Saviour from the wrath to
come, for life? If these be thy desires, and if they be unfeigned,
fear not! Thou are one of those runaways which God has commanded
our Lord to receive, and not to send thee back to the devil thy
master again, but to give thee a place in his house, even the place
which liketh thee best. 'Thou shalt not deliver unto his master,'
says he, 'the servant which is escaped from his master unto thee.
He shall dwell with thee, even among you, in that place which he
shall choose in one of thy gates, where it liketh him best: thou
shalt not oppress him' (Deu 23:15,16).

This is a command to the church, consequently to the Head of the
church; for all commands from God come to her through her Head.
Whence I conclude, that as Israel of old was to receive the runaway
servant who escaped from a heathen master to them, and should not
dare to send him back to his master again; so Christ's church now,
and consequently Christ himself, may not, will not, refuse that
soul that has made his escape from sin, Satan, the world, and hell,
unto him, but will certainly let him dwell in his house, among his
saints, in that place which he shall choose, even where it liketh
him best. For he says, in another place, 'And him that cometh
to me, I will in no wise cast out.' In no wise, let his crimes be
what they will, either for nature, multitude, or the attendance
of aggravating circumstances. Wherefore, if thy desires be firm,
sound, and unfeigned to become the saved of Christ, and his servant,
fear not, he will not, he will in no wise put thee away, or turn
thee over to thy old master again.

3. As to thy fears, whatever they are, let that be supposed which
is supposed before, and they are groundless, and so of no weight.

Objection. But I am afraid I am not [of the] elect, or chosen to
salvation, though you called me fool a little before for so fearing.

Answer. Though election is, in order, before calling, as to God, yet
the knowledge of calling must go before the belief of my election,
as to myself. Wherefore, souls that doubt of the truth of their
effectual calling, do but plunge themselves into a deeper labyrinth
of confusion that concern themselves with their election; I mean,
while they labour to know it before they prove their calling. 'Make
your calling, and so your election sure' (2 Peter 1:4-10).

Wherefore, at present, lay the thoughts of thy election by, and
ask thyself these questions: Do I see my lost condition? Do I see
salvation is nowhere but in Christ? Would I share in this salvation
by faith in him? And would I, as was said before, be thoroughly
saved, to wit, from the filth as from the guilt? Do I love Christ,
his Father, his saints, his words, and ways? This is the way to
prove we are elect. Wherefore, sinner, when Satan, or thine own
heart, seeks to puzzle thee with election, say thou, I cannot attend
to talk of this point now, but stay till I know that I am called
of God to the fellowship of his Son, and then I will show you that
I am elect, and that my name is written in the book of life.

If poor distressed souls would observe this order, they might
save themselves the trouble of an unprofitable labour under these
unseasonable and soul-sinking doubts. 41

Let us, therefore, upon the sight of our wretchedness, fly and
venturously leap into the arms of Christ, which are now as open to
receive us into his bosom as they were when nailed to the cross.
This is coming to Christ for life aright; this is right running away
from thy [old] master to him, as was said before. And for this we
have multitudes of Scriptures to support, encourage, and comfort
us in our so doing.

But now, let him that doth thus be sure to look for it, for Satan
will be with him tomorrow, to see if he can get him again to his
old service; and if he cannot do that, then will he enter into
dispute with him, to wit, about whether he be elect to life, and
called indeed to partake of this Christ, to whom he is fled for
succour, or whether he comes to him of his own presumptuous mind.
Therefore we are bid, as to come, so to arm ourselves with that
armour which God has provided; that we may resist, quench, stand
against, and withstand all the fiery darts of the devil (Eph
6:11-18). If, therefore, thou findest Satan in this order to march
against thee, remember that thou hadst this item about it; and
betake thyself to faith and good courage, and be sober, and hope
to the end.

Objection. But how if I should have sinned the sin unpardonable,
or that called the sin against the Holy Ghost?

Answer. If thou hast, thou art lost for ever; but yet before it
is concluded by thee that thou hast so sinned, know that they that
would be saved by Jesus Christ, through faith in his blood, cannot
be counted for such.

1. Because of the promise, for that must not be frustrate: and
that says, 'And him that cometh to Christ, he will in no wise cast
out.' And again, 'Whoso will, let him take of the water of life
freely' (John 6:37; Rev 21:6; 22:17).

But, I say, how can these Scriptures be fulfilled, if he that would
indeed be saved, as before said, has sinned the sin unpardonable?
The Scripture must not be made void, nor their truth be cast to the
ground. Here is a promise, and here is a sinner; a promise that
says he shall not be cast out that comes; and the sinner comes,
wherefore he must be received: consequently, he that comes to Christ
for life, has not, cannot have sinned that sin for which there is
no forgiveness. And this might suffice for an answer to any coming
soul, that fears, though he comes, that he has sinned the sin
against the Holy Ghost.

2. But, again, he that has sinned the sin against the Holy Ghost
cannot come, has no heart to come, can by no means be made willing
to come to Jesus Christ for life; for that he has received such an
opinion of him, and of his things, as deters and holds him back.

(1.) He counteth this blessed person, this Son of God, a magician,
a conjuror, a witch, or one that did, when he was in the world,
what he did, by the power and spirit of the devil (Matt 9:34;
12:24,25,&c.; Mark 3:22-30). Now he that has this opinion of this
Jesus, cannot be willing to cast himself at his feet for life, or
to come to him as the only way to God and to salvation. And hence it
is said again, that such an one puts him to open shame, and treadeth
him under foot; that is, by contemning, reproaching, vilifying,
and despising of him, as if he were the vilest one, or the greatest
cheat in the world; and has, therefore, as to his esteem of him,
called him accursed, crucified him to himself, or counted him one
hanged, as one of the worst of malefactors (Heb 6:6; 10:29; 1 Cor
12:3).

(2.) His blood, which is the meritorious cause of man's redemption,
even the blood of the everlasting covenant, he counteth 'an unholy
thing,' or that which has no more virtue in it to save a soul from
sin than has the blood of a dog (Heb 10:29).42 For when the apostle
says, 'he counts it an unholy thing,' he means, he makes it of less
value than that of a sheep or cow, which were clean according to
the law; and, therefore, must mean, that his blood was of no more
worth to him, in his account, than was the blood of a dog, an ass,
or a swine, which always was, as to sacrifices, rejected by the God
of heaven, as unholy or unclean. Now he who has no better esteem
of Jesus Christ, and of his death and blood, will not be persuaded
to come to him for life, or to trust in him for salvation.

(3.) But further, all this must be done against manifest tokens to
prove the contrary, or after the shining of gospel light upon the
soul, or some considerable profession of him as the Messiah, or
that he was the Saviour of the world.

(a.) It must be done against manifest tokens to prove the contrary;
and thus the reprobate Jews committed it when they saw the works of
God, which put forth themselves in him, and called them the works
of the devil and Beelzebub.

(b.) It must be done against some shining light of the gospel upon
them. And thus it was with Judas, and with those who, after they
were enlightened, and had tasted, and had felt something of the
powers of the world to come, fell away from the faith of him, and
put him to open shame and disgrace (Heb 6:5,6).

(c.) It must also be done after, and in opposition to one's own open
profession of him. For if, after they have escaped the pollution
of the world, through the knowledge of our Lord and Saviour Jesus
Christ, they are again entangled therein, and overcome, the latter
end is worse with them than the beginning; for it had been better
for them not to have know the way of righteousness, than after they
have known it, to turn from the holy commandment, which is the word
of faith delivered unto them.

(d.) All this must be done openly, before witnesses, in the face,
sight, and view of the world, by word and act. This is the sin
that is unpardonable; and he that hath thus done, can never, it
is impossible he ever should, be renewed again to repentance, and
that for a double reason; first, such an one doth say, he will
not; and [second] of him God says, he shall not have the benefit
of salvation by him.

Objection. But if this be the sin unpardonable, why is it called
the sin against the Holy Ghost, and not rather the sin against the
Son of God?

Answer. It is called 'the sin against the Holy Ghost,' because such
count the works he did, which were done by the Spirit of God, the
works of the spirit of the devil. Also because all such as so reject
Christ Jesus the Lord, they do it in despite of that testimony
which the Holy Ghost has given of him in the holy Scriptures; for
the Scriptures are the breathings of the Holy Ghost, as in all
other things, so in that testimony they bear of the person, of the
works, sufferings, resurrection, and ascension of Jesus Christ.

Sinner, this is the sin against the Holy Ghost. What sayest thou?
Hast thou committed it? Nay, I know thou hast not, if thou wouldst
be saved by Christ. Yea, it is impossible that thou shouldst have
done it, if indeed thou wouldst be saved by him. No man can desire
to be saved by him, who he yet judgeth to be an impostor, a magician,
a witch. No man can hope for redemption by that blood which he yet
counteth an unholy thing. Nor will God ever suffer such an one to
repent, who has, after light and profession of him, thus horribly,
and devil-like, contemned and trampled upon him.

True, words, and wars, and blasphemies, against this Son of man,
are pardonable; but then they must be done 'ignorantly, and in
unbelief.' Also, all blasphemous thoughts are likewise such as may
be passed by, if the soul afflicted with them, indeed is sorry for
them (1 Tim 1:13-15; Mark 3:28).

All but this, sinner, all but this! If God had said, he will forgive
one sin, it had been undeserved grace; but when he says he will
pardon all but one, this is grace to the height. Nor is that one
unpardonable otherwise, but because the Saviour that should save
them is rejected and put away. Jacob's ladder; Christ is Jacob's
ladder that reacheth up to heaven; and he that refuseth to go by
this ladder thither, will scarce by other means get up so high.
There is none other name given under heaven, among men, whereby
we must be saved. There is none other sacrifice for sin than this;
he also, and he only, is the Mediator that reconcileth men to God.
And, sinner, if thou wouldst be saved by him, his benefits are
thine; yea, though thou art a great and Jerusalem transgressor.43

FOOTNOTES:

1 Having preached many times, and from various texts, upon this
subject, the whole substance of many sermons is here published.--Ed.

2 The Jews, and their sacred city, are standing monuments of God's
dreadful vengeance against unbelief in rejecting the Lord Christ,
in whom alone is salvation. The Lord give us grace to prize and improve
gospel privileges, lest we also be cut off, through unbelief.--Mason.

3 The higher a people rise under the means, the lower will be
their fall if they slight them. O highly-favoured England! Tyre
and Sidon, Sodom and Gomorrah, will have a milder hell than thy
carnal, hypocritical, Christless children.--Mason.

4 All the objections are on the sinner's side, through unbelief.
Christ answers them all in one word, 'Whosoever will, let him come
and take of the water of life freely'; and, 'Whosoever cometh, I
will in no wise cast out.' Lord, put forth thy power, and give the
will.--Mason.

5 In this quotation, Bunyan has followed the reading in the Genevan
or Puritan version.--Ed.

6 An arrow, dipped in the blood of Jesus, will subdue the most
obdurate heart it reaches, even those bitter enemies to Christ,
the priests.--Mason.

7 This quotation is from the Genevan or Puritan version--Ed.

8 'Death was swallowing of them down.' How very striking and full
of truth is this expression! For, in proportion as the sinner
violates the Divine law, so he rushes into the jaws of death and
destruction. Obedience to the Divine law preserves health, bestows
happiness, and prolongs life.--Ed.

9 'Rowl in his bowels'; intense affection: see Philemon 12.--Ed.

10 'Wheals'; pimples, or small swellings filled with matter.--Ed.

11 'As physicians do' can now hardly be understood. In Bunyan's
days, all physicians put forth their bills of 'wonderful cures.'--Ed.

12 'Hedge-creepers'; footpads.--Ed.

13 O sinner, beseech the Lord to enable you to welcome the grace
that is welcoming you; then you shall find it, in the Lord's time,
that you shall be made as kindly welcome as ever a sinner was that
is now a glorified saint.--Mason.

14 This idea is most ingeniously and admirably displayed in Bunyan's
beautiful allegory, 'The Holy War.'--Ed.

15 'A muse'; deep thought. Vulgo` vocatum, 'a brown study.' Bunyan
used this word in the same sense in the first edition of 'The
Pilgrim's Progress,' at the Interpreter's house: 'Now was Christian
somewhat in a muse.' It was afterwards altered, but not improved,
by substituting the words, 'in a maze.'--Ed.

16 Among all the wondrous sights that angels witness, one gives
them peculiar joy--it is the poor penitent prodigal returning to
God, Luke 15:10.--Ed.

17 This was printed in the first edition, 'the biggest sin.'--Ed.

18 How strongly does this dialogue bring to our recollection that
between Christian and Apollyon in the 'The Pilgrim's Progress?'--Ed.

19 'I stunck,' in the original edition, probably meant, 'I stuck';
but all the later editions have, 'I stunk.'--Ed.

20 'Clouts'; patches, Joshua 9:5

21 I cannot discover in what book Bunyan read this legend; it is
not in the "Golden Legend," or any of my monkish authors. It was a
generally received opinion, among the ancients, that Mary Magdalene
was sister to Lazarus; but the means of her conversion is not known.
The story here related is possible, and even probable; but it has
no foundation in the inspired writings, nor in ancient authors.--Ed.