John Bunyan :: General Use and Application

GENERAL USE AND APPLICATION.

I come now to make some GENERAL USE AND APPLICATION OF THE WHOLE, and so to draw towards a conclusion.

USE FIRST. —The first use —A USE OF INFORMATION; and

First, it informeth us that men by nature are far off from Christ. Let me a little improve this use by speaking to these three questions:

• 1. Where is he that is coming [but has not come], to Jesus Christ?

• 2. What is he that is not coming to Jesus Christ?

• 3. Whither is he to go that cometh not to Jesus Christ?

Question 1.

• Where is he?

Answer.

• (1.) He is far from God, he is without him, even alienated from him, both in his understanding, will, affections, judgment, and conscience (Eph 2:12; Eph 4:18).
  
  

• (2.) He is far from Jesus Christ, who is the only deliverer of men from hell fire (Psa 73:27).
  
  

• (3.) He is far from the work of the Holy Ghost, the work of regeneration and a second creation, without which no man shall see the kingdom of heaven (Jhn 3:3).
  
  

• (4.) He is far from being righteous¹⁹ from that righteousness that should make him acceptable in God's sight (Isa 46:12-13).
  
  

• (5.) He is under the power and dominion of sin; sin reigneth in and over him; it dwelleth in every faculty of his soul and member of his body, so that from head to foot there is no place clean (Isa 1:6; Rom 3:9-18).
  
  

• (6.) He is in the pest-house with Uzziah, and excluded the camp of Israel with the lepers (2Ch 26:21; Num 5:2).
  
  

• (7.) His "life is among the unclean." He is "in the gall of bitterness, and in the bond of iniquity" (Job 36:14; Act 8:23).
  
  

• (8.) He is "in sin," "in the flesh," "in death," "in the snare of the devil," and is "taken captive by him at his will" (1Co 15:17; Rom 8:8; 1Jo 3:14; 2Ti 2:26).
  
  

• (9.) He is under the curse of the law, and the devil dwells in him, and hath the mastery of him (Gal 3:13; Eph 2:2-3; Act 26:18).
  
  

• (10.) He is in darkness, and walketh in darkness, and knows not whither he goes; for darkness has blinded his eyes.
  
  

• (11.) He is in the broad way that leadeth to destruction; and holding on, he will assuredly go in at the broad gate, and so down the stairs to hell (Mat 7:13).
  
  

Question 2.

• What is he that cometh not to Jesus Christ?

Answer.

• (1.) He is counted one of God's enemies (Luk 19:14; Rom 8:7).
  
  

• (2.) He is a child of the devil, and of hell; for the devil begat him as to his sinful nature, and hell must swallow him at last, because he cometh not to Jesus Christ (Jhn 8:44; 1Jo 3:8; Mat 23:15; Psa 9:17).
  
  

• (3.) He is a child of wrath, an heir of it; it is his portion, and God will repay it him to his face (Eph 2:1-3; Job 21:29-31).
  
  

• (4.) He is a self-murderer; he wrongeth his own soul, and is one that loveth death (Pro 1:18; Pro 8:36).
  
  

• (5.) He is a companion for devils and damned men (Pro 21:16; Mat 25:41).
  
  

Question 3.

• Whither is he like to go that cometh not to Jesus Christ?

Answer.

• (1.) He that cometh not to him is like to go further from him, so every sin is a step farther from Jesus Christ (Hos 11).
  
  

• (2.) As he is in darkness, so he is like to go on in it; for Christ is the light of the world, and he that comes not to him, walketh in darkness (Jhn 8:12).
  
  

• (3.) He is like to be removed at last as far from God, and Christ, and heaven, and all felicity, as an infinite God can remove him (Mat 12:41). But.
  
  

Second, This doctrine of coming to Christ informeth us where poor destitute sinners may find life for their souls, and that is in Christ. This life is in his Son; he that hath the Son, hath life (1Jo 5:11-12). And again, "Whoso findeth me findeth life, and shall obtain favour of the Lord" (Pro 8:35). Now, for further enlargement, I will also here propound three more questions:

• 1. What life is in Christ?

• 2. Who may have it?

• 3. Upon what terms?

Question. 1.

• What life is in Jesus Christ?

Answer.

• (1.) There is justifying life in Christ. Man by sin is dead in law, and Christ only can deliver him by his righteousness and blood from this death into a state of life. "For God sent his Son into the world, that we might live through him" (1Jo 4:9); That is, through the righteousness which he should accomplish, and the death that he should die.
  
  

• (2.) There is eternal life in Christ—life that is endless, life for ever and ever. "He hath given to us eternal life, and this life is in his Son" (1Jo 5:11). Now, justification and eternal salvation being both in Christ, and nowhere else to be had for men, who would not come to Jesus Christ?

Question. 2.

• Who may have this life?

Answer. I answer: Poor, helpless, miserable sinners. Particularly—

• (1.) Such as are willing to have it. "Whosoever will, let him take the water of life" (Rev 22:17).
  
  

• (2.) He that thirsteth for it. "I will give unto him that is athirst of the fountain of the water of life" (Rev 21:6).
  
  

• (3.) He that is weary of his sins. "This is the rest wherewith ye may cause the weary to rest; and this is the refreshing" (Isa 28:12).
  
  

• (4.) He that is poor and needy. "He shall spare the poor and needy, and shall save the souls of the needy" (Psa 72:13).
  
  

• (5.) He that followeth after him, crieth for life. "He that followeth me shall not walk in darkness, but shall have the light of life" (Jhn 8:12).

Question. 3.

• Upon what terms may he have this life?

Answer.

• Freely. Sinner, dost thou hear? Thou mayest have it freely. "Let him take of the water of life freely" (Rev 22:17). "I will give him of the fountain of the water of life freely;" (Rev 21:6). "And when they had nothing to pay, he frankly forgave them both" (Luk 7:42). Freely, without money, or without price. "Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price" (Isa 55:1). Sinner, art thou thirsty? art thou weary? art thou willing? Come, then, and regard not your stuff, for all the good that is in Christ is offered to the coming sinner without money and without price. He has life to give away to such as want it and that hath not a penny to purchase it; and he will give it freely. Oh, what a blessed condition is the coming sinner in!

Third. This doctrine of coming to Jesus Christ for life, informeth us, that it is to be had nowhere else. Might it be had anywhere else, the text, and him that spoke it would be but little set by [archaic term; read as 'considered of little value' - BLB Ed.]; for what greater matter is there in "I will in no wise cast out" if another stood by that could receive them? But here appears the glory of Christ, that none but he can save (Act 4:12). And here appears his love, that though none can save but he, yet he is not coy in saving. "But him that comes to me," saith he, "I will in no wise cast out."

That none can save but Jesus Christ is evident from Act 4:12: "Neither is there salvation in any other;" and "he hath given to us eternal life, and this life is in his Son" (1Jo 5:11). If life could have been had anywhere else, it should have been in the law; but it is not in the law; for by the deeds of the law no man living shall be justified (Rom 3:20)—and if not justified—then no life. Therefore life is nowhere to be had but in Jesus Christ (Gal 3).

Question.

• But why would God so order it that life should be had nowhere else but in Jesus Christ?

Answer. There is reason for it, and that both with respect to God and us.

• 1. With respect to God.

  • (1.) That it might be in a way of justice as well as mercy: and in a way of justice it could not have been if it had not been by Christ, because he, and he only, was able to answer the demand of the law, and give for sin what the justice thereof required. All angels had been crushed down to hell for ever had that curse been laid upon them for our sins which was laid upon Jesus Christ; but it was laid upon him, and he bare it and answered the penalty, and redeemed his people from under it, with that satisfaction to divine justice that God himself doth now proclaim that he is faithful and just to forgive us if by faith we shall venture to Jesus, and trust to what he has done for life (Rom 3:24-26; Jhn 1:4).
    
    

  • (2.) Life must be by Jesus Christ, that God might be adored and magnified for finding out this way. This is the Lord's doings, that in all things he might be glorified through Jesus Christ our Lord.
    
    

  • (3.) It must be by Jesus Christ, that life might be at God's dispose, who hath great pity for the poor, the lowly, the meek, the broken in heart, and for them that others care not for (Psa 34:6; Psa 138:6; Psa 25; Psa 51:17; Psa 147:3).
    
    

  • (4.) Life must be in Christ, to cut off boasting from the lips of men. This also is the apostle's reason. Rom 3:19, Rom 3:27; (Eph 2:8-10).
    
    

• 2. Life must be in Jesus Christ with respect to us.

  • (1.) That we might have it upon the easiest terms—to wit, freely, as a gift, not as wages. Was it in Moses' hand we should hardly come at it. Was it in the pope's hand we should pay soundly for it.²⁰ But, thanks be to God! it is in Christ, laid up in him, and by him to be communicated to sinners upon easy terms, even for receiving, accepting, and embracing with thanksgiving, as the Scriptures plainly declare (Jhn 1:11-12; 2Co 11:4; Heb 11:13; Col 3:13-15).
    
    

  • (2.) Life is in Christ FOR US, that it might not be upon so brittle a foundation as indeed it would had it been anywhere else. The law itself is weak because of us, as to this; but Christ is a tried stone (Isa 28:16), a sure foundation (1Co 3:11), one that will not fail to bear thy burden and to receive thy soul, coming sinner.
    
    

  • (3.) Life is in Christ, that it might be sure to all the seed. Alas! the best of us, was life left in our hands, to be sure we should forfeit it over, and over, and over; or, was it in any other hand, we should, by our often backslidings, so offend him, that at last he would shut up his bowels in everlasting displeasure against us. But now it is in Christ; it is with one that can pity, pray for, pardon, yea, multiply pardons; it is with one that can have compassion upon us, when we are out of the way, with one that hath a heart to fetch us again when we are gone astray, with one that can pardon without upbraiding. Blessed be God that life is in Christ! for now it is sure to all the seed. But,
    
    

Fourth. This doctrine of coming to Jesus Christ for life informs us of the evil of unbelief, that wicked thing that is the only or chief hindrance to the coming sinner. Doth the text say, "Come?" Doth it say, "And him that cometh to me I will in no wise cast out?" Then what an evil is that that keepeth sinners from coming to Jesus Christ! And that evil is unbelief; for by faith we come, by unbelief we keep away. Therefore it is said to be that by which a soul is said to depart from God, because it was that which at first caused the world to go off from him, and that also that keeps them from him to this day. And it doth it the more easily because it doth it with a wile.

OF THE SIN OF UNBELIEF

This sin may be called the white devil, for it oftentimes, in its mischievous doings in the soul, shows as if it was an angel of light, yea, it acteth like a counsellor of heaven. Therefore, a little to discourse of this evil disease:

• 1. It is that sin, above all others, that hath some show of reason in its attempts; for it keeps the soul from Christ by pretending its present unfitness and unpreparedness, as want of more sense of sin, want of more repentance, want of more humility, want of a more broken heart.
  
  

• 2. It is the sin that most suiteth with the conscience. The conscience of the coming sinner tells him that he hath nothing good; that he stands inditeable for ten thousand talents; that he is a very ignorant, blind, and hard-hearted sinner, unworthy to be once taken notice of by Jesus Christ; and will you, says Unbelief, in such a case as you now are, presume to come to Jesus Christ?
  
  

• 3. It is the sin that most suiteth with our sense of feeling. The coming sinner feels the workings of sin, of all manner of sin and wretchedness in his flesh: he also feels the wrath and judgment of God due to sin, and ofttimes staggers under it. Now, says Unbelief, you may see you have no grace, for that which works in you is corruption. You may also perceive that God doth not love you, because the sense of his wrath abides upon you. Therefore, how can you bear the face to come to Jesus Christ?
  
  

• 4. It is that sin, above all others, that most suiteth with the wisdom of our flesh. The wisdom of our flesh thinks it prudence to question awhile, to stand back awhile, to hearken to both sides awhile; and not to be rash, sudden, or unadvised, in too bold a presuming upon Jesus Christ. And this wisdom unbelief falls in with.
  
  

• 5. It is that sin, above all others, that continually is whispering the soul in the ear with mistrusts of the faithfulness of God in keeping promise to them that come to Jesus Christ for life. It also suggests mistrust about Christ's willingness to receive it and save it. And no sin can do this so artificially as unbelief.
  
  

• 6. It is also that sin which is always at hand to enter an objection against this or that promise that by the Spirit of God is brought to our heart to comfort us; and if the poor coming sinner is not aware of it, it will, by some evasion, slight, trick, or cavil, quickly wrest from him the promise again, and he shall have but little benefit of it.
  
  

• 7. It is that, above all other sins that weakens our prayers, our faith, our love, our diligence, our hope, and expectations: it even taketh the heart away from God in duty.
  
  

• 8. Lastly, this sin, as I have said even now, appears in the soul with so many sweet pretences to safety and security that it is, as it were, counsel sent from heaven, bidding the soul be wise, wary, considerate, well-advised, and to take heed of too rash a venture upon believing. Be sure, first, that God loves you; take hold of no promise until you are forced by God unto it; neither be you sure of your salvation; doubt it still, though the testimony of the Lord has been often confirmed in you. Live not by faith, but by sense; and when you can neither see nor feel, then fear and mistrust then doubt and question all. This is the devilish counsel of Unbelief, which is so covered over with specious pretences that the wisest Christian can hardly shake off these reasonings.
  
  

Qualities of unbelief as opposed to faith.

But to be brief. Let me here give the Christian reader a more particular description of the qualities of unbelief, by opposing faith unto it, in these twenty-five particulars:

• 1. Faith believeth the Word of God, but unbelief questioneth the certainty of the same (Psa 106:24).
  
  

• 2. Faith believeth the Word, because it is true, but unbelief doubteth thereof, because it is true (1Ti 4:3; Jhn 8:45).
  
  

• 3. Faith sees more in a promise of God to help, than in all other things to hinder; but unbelief, notwithstanding God's promise, saith, How can these things be? (Rom 4:19-21; 2Ki 7:2; Jhn 3:11-12).
  
  

• 4. Faith will make thee see love in the heart of Christ when with his mouth he giveth reproofs, but unbelief will imagine wrath in his heart when with his mouth and Word he saith he loves us (Mat 15:22, Mat 15:28; Num 13).
  
  

• 5. Faith will help the soul to wait, though God defers to give, but unbelief will take snuff and throw up all, if God makes any tarrying (Psa 25:5; Isa 8:17; 2Ki 6:33; Psa 106:13-14).
  
  

• 6. Faith will give comfort in the midst of fears, but unbelief causeth fears in the midst of comfort (2Ch 20:20-21; Mat 8:26; Luk 24:26-27).
  
  

• 7. Faith will derive sweet comfort from God's mercies, but unbelief can find no comfort in his greatest mercies (Psa 23:4; Num 21).
  
  

• 8. Faith maketh great burdens light; but unbelief maketh light ones intolerably heavy (2Co 4:1, 2Co 4:14-18; Mal 1:12-13).
  
  

• 9. Faith helpeth us when we are down; but unbelief throws us down when we are up (Mic 7:8-10; Heb 4:11).
  
  

• 10. Faith bringeth us near to God when we are far from him; but unbelief puts us far from God when we are near to him (Heb 10:22; Heb 3:12-13).
  
  

• 11. Where faith reigns, it declareth men to be the friends of God, but where unbelief reigns, it declareth them to be his enemies (Jhn 3:23; Heb 3:18; Rev 21:8).
  
  

• 12. Faith putteth a man under grace, but unbelief holdeth him under wrath (Rom 3:24-26; Rom 14:6; Eph 2:8; Jhn 3:36; 1Jo 5:10; Heb 3:17; Mar 16:16).
  
  

• 13. Faith purifieth the heart, but unbelief keepeth it polluted and impure (Act 15:9; Tit 1:15-16).
  
  

• 14. By faith the righteousness of Christ is imputed to us, but by unbelief, we are shut up under the law to perish (Rom 4:23-24; Rom 11:32; Gal 3:23).
  
  

• 15. Faith maketh our work acceptable to God through Christ, but whatsoever is of unbelief is sin. For without faith it is impossible to please him (Heb 11:4; Rom 14:23; Heb 6:6).
  
  

• 16. Faith giveth us peace and comfort in our souls; but unbelief worketh trouble and tossings, like the restless waves of the sea (Rom 5:1; Jas 1:6).
  
  

• 17. Faith maketh us to see preciousness in Christ, but unbelief sees no form, beauty, or comeliness in him (1Pe 2:7; Isa 53:2-3).
  
  

• 18. By faith we have our life in Christ's fullness, but by unbelief we starve and pine away (Gal 2:20).
  
  

• 19. Faith gives us the victory over the law, sin, death, the devil, and all evils, but unbelief layeth us obnoxious to them all (1Jo 5:4-5; Luk 12:46).
  
  

• 20. Faith will show us more excellency in things not seen than in them that are, but unbelief sees more in things that are seen, than in things that will be hereafter (2Co 4:18; Heb 11:24-27; 1Co 15:32).
  
  

• 21. Faith makes the ways of God pleasant and admirable, but unbelief makes them heavy and hard (Gal 5:6; 1Co 12:10-11; Jhn 6:60; Psa 2:3).
  
  

• 22. By faith Abraham, Isaac, and Jacob possessed the land of promise, but because of unbelief, neither Aaron, nor Moses, nor Miriam could get thither (Heb 11:9; Heb 3:19).
  
  

• 23. By faith the children of Israel passed through the Red Sea, but by unbelief the generality of them perished in the wilderness (Heb 11:29; Jud 1:5).
  
  

• 24. By faith Gideon did more with three hundred men and a few empty pitchers than all the twelve tribes could do, because they believed not God (Jdg 7:16-22; Num 14:11; Num 14:14).
  
  

• 25. By faith Peter walked on the water, but by unbelief he began to sink (Mat 14:28-30).
  
  

Thus might many more be added, which, for brevity's sake, I omit, beseeching every one that thinketh he hath a soul to save or be damned to take heed of unbelief, lest, seeing there is a promise left us of entering into his rest, any of us by unbelief should indeed come short of it.

¹⁹ How awful is the confidence of the self-righteous pharisee; he considers himself more righteous than the poor penitent, who is clothed in Christ's righteousness, the garments of salvation. The self-righteous says: —"Stand by, I am holier than thou. Thank God, I am not like this publican." While in God's sight, poor wretched boaster, thou art clothed in filthy rags. —Ed.

²⁰ This nation now pays some eight or ten millions sterling a year. Had God sanctioned this diabolical trade in souls, all Christendom would have been divided into two classes-priests and slaves. —Ed.