Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; The Power Of Christ To Save, Or To Cast Out, 293

 

Fourth. Thy fear that Christ will not receive you may arise from a sense of the exceeding mercy of being saved; sometimes salvation is in the eyes of him who desires so great, so huge, so wonderful a thing, that the very thoughts of its excellency engender unbelief about obtaining it, in the hearts of those who unfeignedly desire it. “Do you think it is a small matter to become the king’s son-in-law?” (1 Sam 18:23). So the thoughts of the greatness and glory of the thing propounded, as heaven, eternal life, eternal glory, to be with God, and Christ, and angels; these are great things, things too good, saith the soul that is little in his own eyes; things too rich, saith the soul that is truly poor in spirit, for me.

Besides, the Holy Ghost hath a way to greaten heavenly things to the understanding of the coming sinner; yea, and at the same time to greaten, too, the sin and unworthiness of that sinner. Now the soul staggeringly wonders, saying, What! to be made like angels, like Christ, to live in eternal bliss, joy, and felicity! This is for angels, and for those who can walk like angels! If a prince, a duke, an earl, should send (by the hand of his servant) for some poor, sorry, beggarly scrub, to take her for his master to wife, and the servant should come and say, My lord and master, such a one hath sent me to thee, to take thee to him to wife; he is rich, beautiful, and of excellent qualities; he is loving, meek, humble, well-spoken, &c. What now would this poor, sorry, beggarly creature think? What would she say? or how would she frame an answer? When King David sent to Abigail upon this account, and though she was a rich woman, she said, “Behold, let thine handmaid be a servant to wash the feet of the servants of my lord” (1 Sam 25:40, 41). She was confounded, she could not tell what to say, The offer was so great, beyond what could reasonably be expected.

But suppose this great person should second his suit, and send it to this sorry creature again, What would she say now? Would she not say, You mock me? But what if he affirms that he is in good earnest and that his lord must have her to credit his message and to address herself for her journey; yet, behold every thought of her pedigree confounds her; also, her sense of want of beauty makes her ashamed; and if she does not think of being embraced, the unbelief that is mixed with that thought whirls her into trembling; and now she calls herself a fool, for believing the messenger, and thinks not to go; if she thinks of being bold, she blushes; and the least thought that she shall be rejected when she comes at him, makes her look as if she would give up the ghost.

And is it a wonder, then, to see a soul that is drowned in the sense of glory and a sense of its own nothingness, to be confounded in itself, and to fear that the glory apprehended is too great, too good, and too rich, for such a one? That thing, heaven, and eternal glory are so great, and I that would have it, so small, so sorry a creature, that the thoughts of obtaining it confound me.

Thus, I say, doth the greatness of the things desired, quite a dash, and overthrow the mind of the desirer. Oh, it is too big! It is too big! It is too great a mercy! But, coming sinner, let me reason with you. Thou sayest, it is too big, too great. Well, will less satisfying things satisfy your soul? Will less than heaven, glory, and eternal life answer your desires? No, nothing less; and yet I fear they are too big and too good for me, to ever obtain them. Well, as big and as good as they are, God giveth them to such as thou; they are not too big for God to give; no, not too big to give freely. Be content; let God give like himself; he is that eternal God, who gives like himself. When kings give, they do not use to give as poor men do. Hence it is said, that Nabal made a feast in his house like the feast of a king; and again, “All these things did Araunah, as a king, give unto David” (1 Sam 25:36; 2 Sam 24:23). Now, God is a great king, let him give like a king; nay, let him give like himself, and do thou receive like thyself. He has all, and you have nothing. God told his people of old, that he would save them in truth and in righteousness, and that they should return to, and enjoy the land, which before, for their sins, had spewed them out; and then added, under a supposition of their counting the mercy too good, or too big, “If it is marvelous in the eyes of the remnant of this people in these days, should it also be marvelous in mine eyes? saith the Lord of hosts” (Zech 8:6).

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Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; The Power Of Christ To Save, Or To Cast Out, 292

 

Should you ask him what we mentioned? But how long has it been since you began to fear you should miss this damsel you love so much? The answer will be, Ever since I began to love her. But did you not fear it before? No, nor should I fear it now, but I vehemently love her. Come, sinner, let us apply it: How long has it been since you began to fear that Jesus Christ will not receive thee? The answer is, Ever since I began to desire that he would save my soul. I began to fear when I began to come; and the more my heart burns in desires after him, the more I feel my heart fear that I shall not be saved by him. See now, did not I tell thee that thy fears were but the consequence of strong desires? Well, fear not, coming sinner, thousands of coming souls are in thy condition, and yet they will get safe into Christ’s bosom: “Say,” says Christ, “to them that are of a fearful heart, Be strong, fear not; your God will come and save you” (Isa 35:4; 63:1).

Third, your fear that Christ will not receive you may arise from a sense of your own unworthiness. Thou sees what a poor, sorry, wretched, worthless creature thou art; and seeing this, thou fears rise will not receive thee. Alas, sayest thou, I am the vilest of all men—a town-inner, a ringleading sinner! I am not only a sinner myself, but I have made others twofold worse, the children of hell also. Besides, now that I am under some awakenings and stirrings of mind after salvation, even now I find my heart rebellious, carnal, hard, treacherous, desperate, prone to unbelief, to despair: it forgets the Word; it wanders; it runs to the ends of the earth. There is not, I am persuaded, one in all the world that hath such a desperate wicked heart as mine is; my soul is careless to do good, but none more earnest to do that which is evil.

Can such a one as I am, live in glory? Can a holy, just, and righteous God, once think (with honor to his name) of saving such a vile creature as I am? I fear it. Will he show wonders to such a dead dog as I am? I doubt it. I am cast out to the loathing of my person, yes, I loath myself; I stink in my own nostrils. How can I then be accepted by a holy and sin-abhorring God? (Psa 38:5-7; Eze 11; 20:42–44). I would be, and who is there that would not, were they in my condition? Indeed, I wonder at the madness and folly of others, when I see them leap and skip so carelessly about the mouth of hell! Bold sinner, how dares thou tempt God, by laughing at the breach of his holy law? But alas! They are not so bad one way, but I am worse another: I wish myself were anybody but myself; and yet here again, I know not what to wish. When I see such as I believe are coming to Jesus Christ, O I bless them! But I am confounded in myself, to see how unlike, as I think, I am to every good man in the world. They can read, hear, pray, remember, repent, be humble, and do everything better than so vile a wretch as I. I, vile wretch, am good for nothing but to burn in hellfire, and when I think of that, I am confounded too!

Thus the sense of unworthiness creates and heightens fears in the hearts of those coming to Jesus Christ, but indeed it should not; for who needs the physician but the sick? Or who did Christ come into the world to save, but the chief of sinners? (Mark 2:17; 1 Tim 1:15). Therefore, the more thou sees thy sins, the faster fly thou to Jesus Christ. And let the sense of thine own unworthiness prevail with thee yet to go faster. As it is with the man who carries his broken arm in a sling to the bone-setter, still as he thinks of his broken arm, and as he feels the pain and anguish, he hastens his pace to the man. And if Satan meets thee, and asks, Whither goes thou? tell him thou art maimed, and art going to the Lord Jesus. If he objects thine own unworthiness, tell him, That even as the sick seek the physician; as he that hath broken bones seeks him that can set them; so thou art going to Jesus Christ for cure and healing for thy sin-sick soul. But it often happens to him that he flies for his life, despairs of escaping, and therefore delivers himself up into the hand of the pursuer. But up, up, sinner; be of good cheer, Christ came to save the unworthy ones: be not faithless, but believe. Come away, man, the Lord Jesus calls you, saying, “And him that cometh to me I will in no wise cast out.”

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Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; The Power Of Christ To Save, Or To Cast Out, 291

 

Come sinner, Christ invites you to dine and supper with him. He invites thee to a banquet of wine, yea, to come into his wine-cellar, and his banner over thee shall be love (Rev 3:20; Song 2:5). But I doubt it, says the sinner: but, it is answered, he calls thee, invites thee to his banquet, flagons, and apples; to his wine, and to the juice of his pomegranate. “O, I fear, I doubt, I mistrust, I tremble in expectation of the contrary!” Come out of the man, thou dastardly ignorance! Be not afraid, sinner, only believe; “He that cometh to Christ he will in no wise cast out.”

Therefore, let the coming sinner seek more of the good knowledge of Jesus Christ. Press after it, seek it as silver, and dig for it as hidden treasure. This will embolden you; this will make the wax stronger and stronger. “I know whom I have believed,” I know him, said Paul; and what follows? Why, “and I am persuaded that he can keep that which I have committed unto him, against that day” (2 Tim 1:12). What had Paul committed to Jesus Christ? The answer is, that He had committed his soul to him. But why did he commit his soul to him? Why, Because he knew him. He knew him to be faithful, and kind. He knew he would not fail him, nor forsake him; and therefore he laid his soul down at his feet, and committed it to him, to keep against that day. But,

Second, your fears that Christ will not receive you may also be a consequence of thy earnest and strong desires after your salvation by him. For this, I observe, that strong desires to have, are met with strong fears of missing. What man most sets his heart upon, and what his desires are most after, he oftentimes fears he shall not obtain. So the man, the ruler of the synagogue, had a great desire that his daughter should live; and that desire was met with fear, that she should not. Therefore, Christ saith unto him, “Be not afraid” (Mark 5:36).

Suppose a young man should have his heart much set upon a virgin to have her to wife, if ever he fears he shall not obtain her, it is when he begins to love; now, thinks he, somebody will step in betwixt my love and the object of it; either they will find fault with my person, my estate, my conditions, or something! Now thoughts begin to work; she doth not like me, or something. And thus it is with the soul at first coming to Jesus Christ, thou loves him, and thy love produced jealousy and that jealousy ofttimes begets fears.

Now thou fears the sins of thy youth, the sins of the old age, the sins of thy calling, the sins of thy Christian duties, the sins of the heart, or something; thou thinks something or other will alienate the heart and affections of Jesus Christ from thee; thou thinks he sees something in thee, for the sake of which he will refuse thy soul. But be content, a little more knowledge of him will make thee take better heart; thy earnest desires shall not be attended with such burning fears; thou shalt hereafter say, “This is my infirmity” (Psa 77:10).

Thou art sick of love, a very sweet disease, and yet every disease has some weakness attending of it: yet I wish this distemper, if it be lawful to call it so, was more epidemical. Die of this disease I would gladly do; it is better than life itself, though it is attended with fears. But thou cries, I cannot obtain: well, be not too hasty in making conclusions. If Jesus Christ had not put his finger in at the hole of the lock, thy bowels would not have been troubled for him (Song 5:4). Mark how the prophet hath it, “They shall walk after the Lord; he shall roar like a lion; when he shall roar, then the children shall tremble from the west, they shall tremble as a bird out of Egypt, and as a dove out of the land of Assyria” (Hosea 11:10,11). When God roars (as oftentimes the coming soul hears him roar), what man that is coming can do otherwise than tremble? (Amos 3:8). But trembling he comes: “He sprang in and came trembling, and fell down before Paul and Silas” (Acts 16:29).

Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; The Power Of Christ To Save, Or To Cast Out, 290

OBSERVATION SECOND.—I come now to the second observation propounded to be spoken to, to wit, That those who are coming to Jesus Christ, are often heartily afraid that Jesus Christ will not receive them.

I told you that this observation is implied in the text, and I gather it,

First, From the largeness and openness of the promise: “I will in no wise cast out.” For had there not been a proneness in us to “fear casting out,” Christ needed not to have, as it were, waylaid our fear, as he doth by this great and strange expression, “In no wise;” “And him that cometh to me I will in no wise cast out.” There needed not, as I may say, such a promise to be invented by the wisdom of heaven, and worded at such a rate, as it were on purpose to dash in pieces at one blow all the objections of coming sinners, if they were not prone to admit of such objections, to the discouraging of their own souls. For this word, “in no wise,” cut the throat of all objections; and it was dropped by the Lord Jesus for that very end, and to help the faith that is mixed with unbelief. And it is, as it were, the sum of all promises; neither can any objection be made upon the unworthiness that thou find in thee, that this promise will not assoil.

But I am a great sinner, sayest thou. “I will in no wise cast out,” says Christ. But I am an old sinner, sayest thou. “I will in no wise cast out,” says Christ. But I am a hard-hearted sinner, sayest thou. “I will in no wise cast out,” says Christ. But I am a backsliding sinner, sayest thou. “I will in no wise cast out,” says Christ. But I have served Satan all my days, sayest thou. “I will in no wise cast out,” says Christ. But I have sinned against light, sayest thou. “I will in no wise cast out,” says Christ. But I have sinned against mercy, say thou. “I will in no wise cast out,” says Christ. But I have no good thing to bring with me, sayest thou. “I will in no wise cast out,” says Christ.

Thus I might go on to the end of things, and show you, that still this promise was provided to answer all objections and does answer them. But I say, What need it be, if those that are coming to Jesus Christ are not sometimes, yea, oftentimes, heartily afraid, “that Jesus Christ will cast them out?”

Second, I will now give you two instances that seem to imply the truth of this observation.

In the ninth of Matthew, in the second verse, you read of a man that was sick of palsy; and he was coming to Jesus Christ, being borne upon a bed by his friends: he also was coming himself, and that upon another account than any of his friends were aware of; even for the pardon of sins, and the salvation of his soul. Now, as soon as he has come into the presence of Christ, Christ bids him “be of good cheer.” It seems then, his heart was fainting; but what was the cause of his fainting? Not his bodily infirmity, for the cure of which his friends did bring him to Christ; but the guilt and burden of his sins, for the pardon of which himself did come to him; therefore he proceeds, “Be of good cheer, thy sins be forgiven thee.” I say, Christ saw him sinking in his mind, about how it would go with his most noble part; and therefore, first, he applies himself to him upon that account. For though his friends had faith enough as to the cure of the body, he had little enough as to the cure of his soul: therefore, Christ takes him up as a man falling down, saying, “Son, be of good cheer, thy sins be forgiven thee.”

What about the Prodigal seems pertinent also to this matter: “When he came to himself, he said, How many hired servants of my father’s have bread enough and to spare, and I perish with hunger! I will arise and go to my father.” Heartily spoken; but how did he perform his promise? I think not so well as he promised to do; and my ground for my thoughts is because his father, so soon as he has come to him, fell upon his neck and kissed him; implying, methinks, as if the prodigal by this time was dejected in his mind; and therefore his father gives him the most sudden and familiar token of reconciliation. And kisses were, in old times, often used to remove doubts and fears. Thus, Laban and Esau kiss Jacob. Thus Joseph kissed his brethren; and thus also David kissed Absalom (Gen 31:55; 33:1-4; 48:9,10; 2 Sam 14:33). It is true, as I said, that at first setting out, he spake heartily, as sometimes sinners also do in their beginning to come to Jesus Christ; but might not he, yea, in all probability he had, between the first step he took, and the last, by which he accomplished that journey, many a thought, both this way and that; as whether his father would receive him or not? Thus, I said, “I would go to my Father.” But how, if, when I come at him, he should ask me, Where have I all this time been? What must I say, then? Also, if he asks me, what is the value of the portion of goods that he gave me? 

What shall I say, then? If he asks me, Who have been my companions? What shall I say, then? If he also shall ask me, what has been my preference in all the time of my absence from him? What shall I say, then? Yea, and if he asks me, Why do I come home no sooner? What shall I say, then? Thus, I say, might he reason with himself, and being conscious to himself, that he could give but a bad answer to any of these interrogatories, no marvel if he stood in need first of all of a kiss from his father’s lips. For had he answered the first in truth, he must say, I have been a haunter of taverns and ale houses; and as for my portion, I spent it in riotous living; my companions were whores and drabs; as for my preference, the highest was, that I became a hog-herd; and as for my not coming home till now, could I have made a shift to have staid abroad any longer, I had not lain at thy feet for mercy now.

I say, these things considered, and considering, again, how prone poor man is to give way when truly awakened, to desponding and heart misgivings, no marvel if he did sink in his mind, between the time of his first setting out, and that of his coming to his Father.

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Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; The Power Of Christ To Save, Or To Cast Out, 289

 

And wilt thou judge him that doth thus? Art thou almost like Elymas the sorcerer, that sought to turn the deputy from the faith? Thou seek to pervert the right ways of the Lord. Take heed lest some heavy judgment overtakes thee (Acts 13:8-13). What! teach men to quench convictions; take them off from serious consideration of the evil of sin, the terrors of the world to come, and how they shall escape the same? What! teach men to put God and his Word out of their minds, by running to merry company, running to the world, and gossiping? &c. This is as much as to bid them to say to God, “Depart from us, for we desire not the knowledge of thy ways;” or, “What is the Almighty that we should serve him? Or what profit have we if we keep his ways?” Here is a devil in grain! What! bid man walk “according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience” (Eph 2:2).

Two objections answered.

Object. 1. But we do not know that such are coming to Jesus Christ; truly we wonder at them, and think they are fools.

Answ. Do you not know that they are coming to Jesus Christ? then they may be coming to him, for aught you know; and why will ye be worse than the brute, to speak evil of the things you know not? What! Are ye made to be taken and destroyed? Must ye utterly perish in your own corruptions? (2 Peter 2:12). Do you not know them? Let them alone then. If you cannot speak good of them, speak not bad. “Refrain from these men, and let them alone; for if this counsel or this work be of men, it will come to naught; but if it be of God, ye cannot overthrow it, lest haply ye be found even to fight against God” (Acts 5:38,39). But why do you wonder at a work of conviction and conversion? Know you not that this is the judgment of God upon you, “ye despisers, to behold, and wonder, and perish?” (Acts 13:40,41). But why wonder, and think they are fools? Is the way of the just an abomination to you? See that passage, and be ashamed, “He that is upright in the way is abomination to the wicked” (Prov 29:27). Your wondering at them argues that you are strangers to yourselves, to conviction for sin, and to hearty desires to be saved; as also to coming to Jesus Christ.

Object. 2. But how shall we know that such men are coming to Jesus

Christ?

Answ. Who can make them see that Christ has made them blind? (John 2:8,9). Nevertheless, because I endeavor thy conviction, conversion, and salvation, consider: Do they cry out of sin, being burthened with it, as of an exceeding bitter thing? Do they fly from it, as from the face of a deadly serpent? Do they cry out of the insufficiency of their own righteousness, as to justification in the sight of God? Do they cry out after the Lord Jesus, to save them? Do they see more worth and merit in one drop of Christ’s blood to save them, than in all the sins of the world to damn them? Are they tender to sinning against Jesus Christ? Is his name, person, and undertakings, more precious to them, than is the glory of the world? Is this word more dear unto them? Is faith in Christ (of which they are convinced by God’s Spirit of the want of, and that without it they can never close with Christ) precious to them? Do they savor Christ in his Word and leave all the world for his sake? And are they willing, God helping them, to run hazards for his name, for the love they bear to him? Are his saints precious to them? If these things be so, whether thou sees them or not, these men are coming to Jesus Christ (Rom 7:914; Psa. 38:3-8; Heb 6:18-20; Isa 64:6; Phil 3:7,8; Psa. 54:1; 109:26; Acts 16:30; Psa. 51:7,8; 1 Peter 1:18,19; Rom 7:24; 2 Cor 5:2; Acts 5:41; James 2:7; Song 5:10-16; Psa. 119; John 13:35; 1 John 4:7; 3:14; John 16:9; Rom 14:23; Heb 11:6; Psa. 19:10,11; Jer 15:16; Heb 11:24-27; Acts 20:22-24; 21:13; Titus 3:15; 2 John 1; Eph 4:16; Phile 7; 1 Cor 16:24).

Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; The Power Of Christ To Save, Or To Cast Out, 288

 

Nay, I have known some that have been made to go to hear the Word preached against their wills; others have gone not to hear, but to see and be seen; nay, to jeer and flout others, as well to catch and carp at things. Some also to feed their adulterous eyes with the sight of beautiful objects; and yet God hath made use even of these things, and even of the wicked and sinful proposals of sinners, to bring them under the grace that might save their souls.

Use Seventh. Doth no man come to Jesus Christ but by the drawing, &c., of the Father? Then let me caution those poor sinners, who are spectators of the change that God has wrought in them that are coming to Jesus Christ, not to attribute this work and change to other things and causes.

Some poor sinners in the world plainly see a change, a mighty change, in their Neighbours and relations that are coming to Jesus Christ. But, as I said, they being ignorant, and not knowing whence it comes and whither it goes, for “so is every one that is born of the Spirit,” (John 3:8), therefore they attribute this change to others causes: as melancholy; to sitting alone; to overmuch reading; to their going to too many sermons; to too much studying and musing on what they hear.

Also, they conclude, on the other side, that it is for want of merry company; for want of physic; and therefore they advise them to leave off reading, going to sermons, the company of sober people; and to be merry, to go gossiping, to busy themselves in the things of this world, not to sit musing alone, &c. But come poor ignorant sinner, let me deal with thee. It seems thou art turned counselor for Satan: I tell thee thou knowest not what thou dost. Take heed of spending thy judgment after this manner; thou judges foolishly, and sayest in this, to every one that passed by, thou art a fool. What! count convictions for sin, mourning for sin, and repentance for sin, melancholy? This is like those that on the other side said, “These men are [drunk with] full of new wine,” &c. Or as he said Paul was mad (Acts 2:13, 26:24). Poor ignorant sinner! can't thou judge no better? What! Is sitting alone, pensive under God’s hand, reading the Scriptures, and hearing sermons, &c., the way to be undone? The Lord open thine eyes, and make thee to see the error! Thou hast set thyself against God, thou hast despised the operation of his hands, thou attempts to murder souls. What! Can't thou give no better counsel touching those whom God hath wounded, than to send them to the ordinances of hell for help? Thou bid them be merry and lightsome, but dost thou not know that “the heart of fools is in the house of mirth?” (Eccl 7:4).

Thou bid them shun the hearing of thundering preachers; but is it not “better to hear the rebuke of the wise, than for a man to hear the song of fools?” (Eccl 7:5). Thou bid them busy themselves in the things of this world; but dost thou not know that the Lord bids, “Seek first the kingdom of God, and his righteousness?” (Matt 6:33). Poor ignorant sinner! hear the counsel of God to such, and learn thyself to be wiser. “Is any afflicted? Let him pray. Is any merry? Let him sing psalms” (James 5:13). “Blessed is the man that hears me” (Prov 8:32). And hear for time to come, “Save yourselves from this untoward generation” (Acts 2:40). “Search the Scriptures” (John 5:39). “Give attendance to reading” (1 Tim 4:13). “It is better to go to the house of mourning” (Eccl 7:2,3).

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Use Sixth. Is it so? Doth no man come to Jesus Christ by the will, wisdom, and power of man, but by the Father’s gift, promise, and drawing? Then there is room for Christians to stand and wonder at the effectual working of God’s providences, which he has used to bring them to Jesus Christ.

For although men are drawn to Christ by the power of the Father, yet that power puts forth itself in the use of means: and these means are divers, sometimes this, sometimes that; for God is at liberty to work by which, and when, and how he will; but let the means be what they will, and as contemptible as may be, yet God that commanded the light to shine out of darkness, and that out of weakness can make strong, can, nay, doth often make use of very unlikely means to bring about the conversion and salvation of his people. Therefore, you that are come to Christ—and that by unlikely means—stay yourselves, and wonder, and, wondering, magnify almighty power, by the work of which the means hath been made effectual to bring you to Jesus Christ.

What was the providence that God made use of as a means, either more remote or more near, to bring thee to Jesus Christ? Was it the removing of thy habitation, the change of thy condition, the loss of relations, estate, or the like? Was it thy casting of thine eye upon some good book, thy hearing of thy neighbors talk of heavenly things, the beholding of God’s judgments as executed upon others, or thine own deliverance from them, or thy being strangely cast under the ministry of some godly man? O take notice of such providence or providences! They were sent and managed by mighty power to do thee good. God himself, I say, hath joined himself unto this chariot: yea, and so blessed it, that it failed not to accomplish the thing for which he sent it.

God blessed not everyone with his providences in this manner. How many thousands are there in this world, that pass every day under the same providences! but God is not in them, to do that work by them as he hath done for thy poor soul, by his effectually working with them. O that Jesus Christ should meet thee in this providence, that dispensation, or the other ordinance! This is grace indeed! At this, therefore, it will be thy wisdom to admire, and for this to bless God.

Give me leave to give you a taste of some of those providences that have been effectual, through the management of God, to bring salvation to the souls of his people.

(1.) The first shall be that of the woman of Samaria. She must need to go out of the city to draw water, not before nor after, but just when Jesus Christ her Saviour was comes from far, and set to rest him, being weary, upon the well. What a blessed providence was this! Even a providence managed by the almighty wisdom, and almighty power, to the conversion and salvation of this poor creature. For by this providence was this poor creature and her Saviour brought together, that that blessed work might be fulfilled upon the woman, according to the purpose before determined by the Father (John 4).

(2.) What providence was it that there should be a tree in the way for Zaccheus to climb, thereby allowing Jesus to call that chief of the publicans home to himself, even before he came down therefrom (Luke 19).

(3.) Was it not also wonderful that the thief, which you read of in the gospel, should, by the providence of God, be cast into prison, to be condemned even at that session that Christ himself was to die; nay, and that it should happen, too, that they must be hanged together, that the thief might be in hearing and observing of Jesus in his last words, that he might be converted by him before his death! (Luke 23).

(4.) What a strange providence was it, and as strangely managed by God, that Onesimus, when he was run away from his master, should be taken, and, as I think, cast into that very prison where Paul lay bound for the Word of the gospel; that he might there be by him converted, and then sent home again to his master Philemon! Behold “all things work together for good to them that love God, to them who are the called according to his purpose” (Rom 8:28).

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Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; The Power Of Christ To Save, Or To Cast Out, 286

 

But, I say, why offended at this? Is he ever the worse for coming to Jesus Christ, or for his loving and serving of Jesus Christ? Or is he ever the more a fool, for flying from that which will drown thee in hell-fire, and for seeking eternal life? Besides, pray, Sirs, consider it; this he doth, not of himself, but by the drawing of the Father. Come, let me tell thee in thine ear, thou that wilt not come to him thyself, and him that would, thou hinders—

1. Thou shalt be judged for one that hath hated, maligned, and reproached Jesus Christ, to whom this poor sinner is coming.

2. Thou shalt be judged, too, for one that hath hated the Father, by whose powerful drawing this sinner doth come.

3. Thou shalt be taken and judged for one that has done despite to the Spirit of grace in him that is, by its help, coming to Jesus Christ. What sayest thou now? Wilt thou stand by thy doings? Wilt thou continue to contemn and reproach the living God? Thinks thou that thou shalt weather it out well enough at the day of judgment? “Can thine heart endure, or can thine hands be strong, in the days that I shall deal with thee,” saith the Lord? (Eze 22:14, John 15:18-25; Jude 15; 1 Thess 4:8).

Use Fifth. Is it so, that no man comes to Jesus Christ by the will, wisdom, and power of man, but by the gift, promise, and drawing of the Father? Then this showed us how it comes to pass, that weak means are so powerful as to bring men out of their sins to a hearty pursuit after Jesus Christ. When God bid Moses speak to the people, he said, “I will give thee counsel, and God shall be with thee” (Exo 18:19). When God speaks, when God works, who can let it? None, none; then the work goes on! Elias threw his mantle upon the shoulders of Elisha; and what a wonderful work followed! When Jesus fell in with the crowing of a cock, what work was there! O when God is in the means, then shall that means—be it never so weak and contemptible in itself—work wonders (1 Kings 19:19; Matt 26:74,75; Mark 14:71,72; Luke 22:60-62). The world understood not, nor believed, that the walls of Jericho should fall at the sound of rams’ horns; but when God will work, the means must be effectual. A word weakly spoken, spoken with difficulty, in temptation, and amid great contempt and scorn, works wonders if the Lord thy God will say so too.

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Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; The Power Of Christ To Save, Or To Cast Out, 285

 

Use Third. Is it so, that coming to Jesus Christ is by the Father, as aforesaid? Then this should teach us to set high esteem upon them that indeed are coming to Jesus Christ; I say, high esteem on them, for the sake of him by whose grace they are made to come to Jesus Christ.

We see that when men, by the help of human abilities, do arrive at the knowledge of, and bring to pass that which, when done, is a wonder to the world, how he that did it, is esteemed and commended; yea, how are his wits, parts, industry, and unweariedness in all admired, and yet the man, as to this, is but of the world, and his work the effect of natural ability; the things also attained by his end in vanity and vexation of spirit. Further, perhaps in the pursuit of these achievements, he sins against God, wastes his time vainly, and in the long run loses his soul by neglecting better things; yet he is admired! But I say, if this man's parts, labor, diligence, and the like, will bring him to such applause and esteem in the world, what esteem should we have of such a one that is by the gift, promise, and power of God, coming to Jesus Christ?

1. This is a man with whom God is, in whom God works and walks; a man whose motion is governed and steered by the mighty hand of God, and the effectual working of his power. Here is a man!

2. This man, by the power of God's might, which worketh in him, can cast a whole world behind him, with all the lusts and pleasures of it, and charge through all the difficulties that men and devils can set against him. Here is a man.

3. This man is traveling to Mount Zion, the heavenly Jerusalem, the city of the living God, and to an innumerable company of angels, and the spirits of just men made perfect, to God the Judge of all, and to Jesus. Here is a man!

4. This man can look upon death with comfort, can laugh at destruction when it cometh, and longs to hear the sound of the last trump and to see his Judge coming in the clouds of heaven. Here is a man indeed!

Let Christians, then, esteem each other as such. I know you do it but do it more and more. And that you may, consider these two or three things. (1.) These are the objects of Christ's esteem (Matt 12:48,49; 15:22-28; Luke 7:9). (2.) These are the objects of the esteem of angels (Dan 9:12; 10:21,22; 13:3,4; Heb 2:14). (3.) These have been the objects of the esteem of heathens, when but convinced about them (Dan 5:10,11; Acts 5:15; 1 Cor 14:24,25). "Let each [of you, then,] esteem [each] other better than themselves" (Phil 2:2).

Use Fourth. Again, Is it so, that no man comes to Jesus Christ by the will, wisdom, and power of man, but by the gift, promise, and drawing of the Father? Then this shows us how horribly ignorant of this such are, who make the man that is coming to Christ the object of their contempt and rage. These are also unreasonable and wicked men; men in whom is no faith (2 Thess 3:2). Sinners, did you but know what a blessed thing it is to come to Jesus Christ, and that by the help and drawing of the Father, they do indeed come to him; you would hang and burn in hell a thousand years, before you would turn your spirits as you do, against him that God is drawing to Jesus Christ, and also against the God that draws him.

But, faithless sinner, let us a little expostulate the matter. What hath this man done against thee, that is coming to Jesus Christ? Why dost thou make him the object of thy scorn? doth his coming to Jesus Christ offend thee? doth the pursuit of his own salvation offend thee? doth his forsaking of his sins and pleasures offend thee?

Poor coming man! "Shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us?" (Exo 8:26).

Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; The Power Of Christ To Save, Or To Cast Out, 284

 

3. Coming to Christ is not by the power of man. This is evident partly,

(1.) From that which goes before. For man's power in the putting forth of it, in this matter, is either stirred up by love, or sense of necessity; but the wisdom of this world neither gives man love to, or sense of a need of, Jesus Christ; therefore, his power lies still, as from that.

(2.) What power has he that is dead, as every natural man spiritually is, even dead in trespasses and sins? Dead, even as dead to God's New Testament things as he that is in his grave is dead to the things of this world. What power has he, then, whereby to come to Jesus Christ? (John 5:25; Eph 2:1; Col 2:13).

(3.) God forbids the mighty man's glorying in his strength; and says positively, "By strength shall no man prevail;" and again, "Not by might, nor by power, but by my Spirit, saith the Lord" (Jer 9:23,24; 1 Sam 2:9; Zech 4:6; 1 Cor 1:27-31).

(4.) Paul acknowledged that man, nay, converted man, of himself, hath not a sufficiency of power in himself to think a good thought; if not to do that which is least, for to believe is less than to come; then no man, by his own power, can come to Jesus Christ (2 Cor 2:5).

(5.) Hence we are said to be made willing to come, by the power of God; to be raised from a state of sin to a state of grace, by the power of God; and to believe, that is to come, through the exceeding working of his mighty power (Psa. 110:3; Col 2:12; Eph 1:18,20; Job 23:14). But this needed not, if either man had power or will to come; or so much as graciously to think of being willing to come, of themselves, to Jesus Christ.

Second, I should now come to the proof of the second part of the observation [namely, the coming to Christ is by the gift, promise, and drawing of the Father, but that is occasionally done already, in the explicatory part of the text, to which I refer the reader; for I shall here only give thee a text or two more to the same purpose, and so come to the use and application.

1. It is expressly said, "No man can come to me, except the Father which hath sent me draw him" (John 6:44). By this text, there is not only insinuated that in man is want of power but also of will, to come to Jesus Christ: they must be drawn; they come not if they are not drawn. And observe, it is not man, nor all the angels in heaven, that can draw one sinner to Jesus Christ. No man comes to me, except the Father who sent me draws him.

2. Again, "No man can come unto me, except it was given unto him of my Father" (John 6:65). It is an heavenly gift that makes a man come to Jesus Christ.

3. Again, "It is written in the prophets, And they shall be all taught of God. Every man, therefore, that hath heard, and hath learned of the Father, cometh unto me" (John 6:45).

I shall not enlarge but make some use and application, and so come to the next observation.

Use and Application of Observation First. Use First. Is it so? Is coming to Jesus Christ not by the will, wisdom, or power of man, but by the gift, promise, and drawing of the Father? Then they are to blame that cry up the will, wisdom, and power of man, as things sufficient to bring men to Christ.

There are some men who think they may not be contradicted when they plead for the will, wisdom, and power of man about the things that are of the kingdom of Christ; but I will say to such a man, he never yet came to understand, that himself is what the Scripture teaches concerning him; neither did he ever know what coming to Christ is, by the teaching, gift, and drawing of the Father. He is such a one that hath set up God's enemy in opposition to him, and that continuity in such acts of defiance; and what his end, without a new birth, will be, the Scripture teaches also; but we will pass this. Use Second. Is it so? Is coming to Jesus Christ by the gift, promise, and drawing of the Father? Then let saints here learn to ascribe their coming to Christ to the gift, promise, and drawing of the Father. Christian man, bless God, who hath given thee to Jesus Christ by promise; and again, bless God for that he hath drawn thee to him. And why is it thee? Why not another? O that the glory of electing love should rest upon thy head, and that the glory of the exceeding grace of God should take hold of thy heart, and bring thee to Jesus Christ!