Works of John Bunyan Volume I Part 144

Answ. Though this be true, yet the conditional promises in the New Testament do not call to the same people in the same state of unregeneracy to fulfill them upon the same conditions.

The Law and the Gospel being two distinct covenants, they are made in divers ways, and the nature of the conditions also being not the same, as saith the Apostle, the righteousness of the law saith one thing, and the righteousness of faith saith another (Rom 10:4-6).

That is, the great condition in the law is, If you do these things, you shall live by them; but the condition, even the greatest condition laid down for a poor soul to do, as to salvation--for it is that we speak of--is to believe that my sins be forgiven me for Jesus Christ's sake, without the works or righteousness of the law, on my part, to help forward. "To him that worketh not," saith the Apostle [that is] for salvation, "but believeth on Him that justifieth the unG.o.dly, his faith"--mark, "his faith is counted for righteousness"

(Rom 4:5). So that we, saith, he, "conclude that a man is justified by faith without"--mark again, "without the deeds of the law" (Rom 3:28).

But again; there is never a condition in the Gospel that can be fulfilled by an unbeliever; and therefore, whether there be conditions or whether there be none, it makes no matter to thee who art without the faith of Christ; for it is impossible for thee in that state to do them, so as to be ever the better as to thy eternal estate; therefore, lest thou shouldst split thy soul upon the conditions laid down in the Gospel, as thou wilt do if thou go about to do them only with a legal spirit; but, I say, to prevent this, see if thou canst fulfill the first condition; that is, to believe that all thy sins are forgiven thee, not for any condition that hath been or can be done by thee, but merely for the Man's sake that did hang on Mount Calvary, between two thieves, some sixteen hundred years ago and odd. And, I say, see if thou canst believe that at that time He did, when He hanged on the Cross, give full satisfaction, for all thy sins, before thou in thy person hadst committed ever a one. I say, see if thou canst believe this; and take heed thou deceive not thyself with an historical, notional, or traditional acknowledgment of the same. And, secondly, see if thou canst so well fulfill this condition, that the very virtue and efficacy that it hath on thy soul will engage thee to fulfill those other conditions, really in love to that Man whom thou shouldst believe hath frankly and freely forgiven thee all, without any condition acted by thee to move Him thereto, according to that saying in 2 Corinthians 5:14, 15; and then thy doing will arise from a contrary principle than otherwise it will do--that is, then thou wilt not act and do because thou wouldst be accepted of G.o.d, but because thou hast some good hope in thy heart that thou art accepted of Him already, and not on thine, but wholly and alone upon another man's account; for here runs the Gospel spirit of faith: "We believe,"--mark, "We believe, and therefore speak." So we believe, and therefore do (2 Cor 4:13). Take heed, therefore, that you do not DO, that you may believe, but rather believe so effectually that you may DO, even all that Jesus doth require of you from a right principle, even out of love to your dear Lord Jesus Christ, which thing I shall speak to more fully by and by.

Object. But what do you mean by those expressions? Do not do that you may believe, but believe so effectually that you may do.

Answ. When I say, Do not do that you may believe, I mean, do not think that any of the things that thou canst do will procure or purchase faith from G.o.d unto thy soul; for that is still the old-covenant spirit, the spirit of the law, to think to have it for thy doing. They that are saved, they are saved by grace, through faith, and that not of themselves, not for anything that they can do, for they are both the free gift of G.o.d, "Not of" doing, or of "works, lest any man should," be proud, and "boast" (Eph 2:8,9).

Now, some people be so ignorant as to think that G.o.d will give them Christ, and so all the merits of His, if they will be but valiant, and do something to please G.o.d, that they may obtain Him at His hands; but let me tell them, they may lose a thousand souls quickly, if they had so many, by going this way to work, and yet be never the better; for the Lord doth not give His Christ to any upon such conditions, but He doth give Him freely; that is, without having respect to anything that is in thee (Rev 22:17; Isa 55:1,2). To him that is athirst will I give; He doth not say, I will sell; but, I will give him the water of life freely (Rev 21:6).

Now, if Christ doth give it, and that freely, then He doth not sell if for anything that is in the creature; but Christ doth give Himself, as also doth His Father, and that freely, not because there is anything in us, or done by us, that moves Him thereunto.

If it were by doing, then, saith Paul, "Grace is not grace," seeing it is obtained by works; but grace is grace, and that is the reason it is given to men without their works. And if it be by grace, that is, if it be a free gift from G.o.d, without anything foreseen as done, or to be done, by the creature, then it is not of works, which is clear; therefore it is grace, without the works of the law. But if you say, Nay, it is of something in the man done by him that moves G.o.d thereunto; then you must conclude that either grace is no grace, or else that works are grace and not works. Do but read with understanding (Rom 11:6).

Now before I go any further, it may be necessary to speak a word or two to some poor souls that are willing to close in with Jesus Christ, and would willingly take Him upon His own terms, only they being muddy in their minds, and have not yet attained the understanding of the terms and conditions of the two covenants, they are kept off from closing with Christ; and all is, because they see they can do nothing [to merit His favour]. As, for example, come to some souls, and ask them how they do, they will tell you presently that they are so bad that it is not to be expressed. If you bid them believe in Jesus Christ, they will answer that they cannot believe; if you ask them why they cannot believe, they will answer, because their hearts are so hard, so dead, so dull, so backward to good duties; and if their hearts were but better, if they were more earnest, if they could pray better, and keep their hearts more from running after sin, then they could believe; but should they believe with such vile hearts, and presume to believe in Christ, and be so filthy? Now all this is because the spirit of the law still ruleth in such souls, and blinds them so that they cannot see the terms of the Gospel. To clear this, take the substance or the drift of these poor souls, which is this--"If I were better, then I think I could believe; but being so bad as I am, that is the reason that I cannot." This is just to do something that I may believe, to work that I may have Christ, to do the law that I may have the Gospel; or thus, to be righteous that I may come to Christ. O man! thou must go quite back again, thou art out of the way, thou must believe, because thou canst not pray, because thou canst not do; thou must believe, because there is nothing in thee naturally that is good, or desireth after good, or else thou wilt never come to Christ as a sinner; and if so, then Christ will not receive thee; and if so, then thou mayest see that to keep off from Christ because thou canst not do, is to be kept from Christ by the law, and to stand off from Him because thou canst not buy Him. Thus having spoken something by the way for the direction of those souls that would come to Christ, I shall return to the former discourse, wherein ariseth this objection--

Object. But you did but even now put souls upon fulfilling the first condition of the Gospel, even to believe in Christ, and so be saved; but now you say it is alone by grace, without condition; and therefore by these words, there is first a contradiction to your former sayings, and also that men may be saved without the condition of faith, which to me seems a very strange thing. I desire, therefore, that you would clear out what you have said, to my satisfaction.

Answer, 1. Though there be a condition commanded in the Gospel, yet He that commands the condition doth not leave His children to their own natural abilities, that in their own strength they should fulfill them, as the law doth; but the same G.o.d that doth command that the condition be fulfilled, even He doth help His children by His Holy Spirit to fulfill the same condition; "For it is G.o.d which worketh in you,"--mark "in you," believers, "both to will and to do of His own good pleasure" (Phil 2:13). "Thou also hast wrought all our works in us, and for us" (Isa 26:12). So that, if the condition be fulfilled, it is not done by the ability of the creature. But,

2. Faith, as it is a gift of G.o.d, or an act of ours, take it which way you will, if we speak properly of salvation, it is not the first nor the second cause of our salvation, but the third, and that but instrumentally neither--that is, it only layeth hold of and applieth to us that which saveth us, which is the love of G.o.d, through the merits of Christ, which are the two main causes of our salvation, without which all other things are nothing, whether it be faith, hope, love, or whatever can be done by us. And to this the great Apostle of the Gentiles speaks fully, for, saith he, "G.o.d, who is rich in mercy, loved us, even when we were dead in sins" (Eph 2:4,5). That is, when we were without faith, and that was the cause why we believed for He thereby hath quickened us together, through the meritorious cause, which is Christ, and so hath saved us by grace--that is, of His own voluntary love and good will; the effect of which was this, He gave us faith to believe in Christ. Read soberly Ephesians 2:4-8. Faith, as the gift of G.o.d, is not the Saviour, as our act doth merit nothing; faith was not the cause that G.o.d gave Christ as the first, neither is it the cause why G.o.d converts men to Christ; but faith is a gift bestowed upon us by the gracious G.o.d, the nature of which is to lay hold on Christ, that G.o.d afore did give for a ransom to redeem sinners; this faith hath its nourishment and supplies from the same G.o.d that at the first did give it, and is the only instrument, through the Spirit, that doth keep the soul in a comfortable frame, both to do and suffer for Christ; helps the soul to receive comfort from Christ when it can get none from itself, beareth up the soul in its progress heavenwards.

But that it is the first cause of salvation, that I deny, or that it is the second, I deny; but it is only the instrument, or hand, that receiveth the benefits, that G.o.d hath prepared for thee before thou hadst any faith; so that we do nothing for salvation as we are men. But if we speak properly, it was G.o.d's grace that moved Him to give Christ a ransom for sinners; and the same G.o.d, with the same grace, that doth give to the soul faith to believe, and so, by believing, to close in with Him whom G.o.d out of His love and pity did send into the world to save sinners, so that all the works of the creature are shut out as to justification and life, and men are saved freely by grace. I shall speak no more here; but in my discourse upon the second covenant, I shall answer a h.e.l.l-bred objection or two, to forewarn sinners how they turn the grace of G.o.d into wantonness.

And thus, you see, I have briefly spoken to you something touching the law. First, what it is, and when given; secondly, how sad those men's conditions are that are under it; thirdly, who they are that be under it; fourthly, how far they may go, and what they may do and receive, and yet be under it; which hath been done by way of answers to several questions, for the better satisfaction of those that may stand in doubt of the truth of what hath been delivered.

Now, in the next place, I shall come to some application of the truth of that which hath been spoken; but I shall in the first place speak something to the second doctrine, and then afterwards I shall speak something by way of use and application to this first doctrine.

[DOCTRINE SECOND.]

The second doctrine now to be spoken to is, TO SHOW THAT THE PEOPLE OF G.o.d ARE NOT UNDER THE LAW BUT UNDER GRACE--"For ye are not under the law, but under grace" (Rom 6:14).

You may well remember that from these words I did observe these two great truths of the Lord--FIRST, That there are some in Gospel times that are under the law, or Covenant of Works. SECOND, That there is never a believer under the law, or Covenant of Works, but under grace. I have spoken something to the former of these truths--to wit, that there are some under the law, together with who they are, and what their condition is, that are under it. Now I am to speak to the second, and to show you who they are, and what their condition is, that are under that [Covenant of Grace].

But before I come to that, I shall speak a few words to show you what the word "grace" in this place signifies; [I touched upon this in the first doctrine] for the word "grace" in the Scripture referreth sometimes to favour with men (Gen 33:10; 39:4; 50:4).

Sometimes to holy qualifications of saints (2 Cor 8:7). And sometimes to hold forth the condescension of Christ in coming down from the glory which He had with His Father before the world was, to be made of no reputation, and a servant to men (2 Cor 8:9; Phil 2:7).

Again: sometimes it is taken for the free, rich, and unchangeable love of G.o.d to man, through Jesus Christ, that for our cause and sakes did make Himself poor; and so it is to be understood in these words, "For ye are not under the law," to be cursed, and d.a.m.ned, and sent headlong to h.e.l.l, "but" you are "under grace," to be saved, to be pardoned, to be preserved, "and kept by the mighty power of G.o.d, through faith," which alone is the gift of grace, "unto eternal glory." This one Scripture alone proves the same--"For by grace are ye saved" (Eph 2:8), by free grace, by rich grace, by unchangeable grace. And you are saved from the curse of the law; from the power, guilt, and filth of sin; from the power, malice, madness, and rage of the devil; from the wishes, curses, and desires of wicked men; from the hot, scalding, flaming, fiery furnace of h.e.l.l; from being arraigned as malefactors, convinced, judged, condemned, and fettered with the chains of our sins to the devils to all eternity; and all this freely, freely by His grace (Rom 3:24) by rich grace unchangeable grace; for, saith He, "I am the LORD, I change not: therefore ye sons of Jacob are not consumed"

(Mal 3:6). This is grace indeed.

The word "grace," therefore, in this Scripture (Rom 6:14) is to be understood of the free love of G.o.d in Christ to sinners, by virtue of the new covenant, in delivering them from the power of sin, from the curse and condemning power of the old covenant, from the destroying nature of sin, by its continual workings; as is all evident if you read with understanding the words as they lie--"For,"

saith he, "sin shall not have dominion over you," or, it shall not domineer, reign, or destroy you, though you have transgressed against the Covenant of Works, the law; and the reason is rendered in these words, "For ye are not under the law"--that is, under that which accuseth, chargeth, condemneth and brings execution on the soul for sin,--"but under grace"; that is, under that which frees you, forgives you, keeps you, and justifies you from all your sins, adversaries, or whatever may come in to lay anything to your charge to d.a.m.n you. For that is truly called grace in this sense that doth set a man free from all his sins, deliver him from all the curses of the law, and what else can be laid to His charge, freely, without any foresight in G.o.d to look at what good will be done by the party that hath offended; and also that doth keep the soul by the same power through faith--which also is his own proper gift--unto eternal glory.

Again; that it is a pardon not conditional, but freely given, consider, first, it is set in opposition to works--"Ye are not under the law." Secondly, The promise that is made to them (saying, "Sin shall not have dominion over you") doth not run with any condition as on their part to be done; but merely and alone because they were under, or because they had the grace of G.o.d extended to them. "Sin shall not have dominion over you: for," mark the reason, "ye are not under the law, but under grace."

The words being thus opened, and the truth thus laid down, HOW THERE IS NEVER A BELIEVER UNDER THE COVENANT OF WORKS, BUT UNDER GRACE, the free, rich, unchangeable love of G.o.d, it remaineth that, in the first place, we prove the doctrine, and after that proceed.

THE DOCTRINE PROVED.

Now in the doctrine there are two things to be considered and proved--FIRST, That believers are under grace. SECONDLY, Not under the law as a Covenant of Works; for so you must understand me. For these two we need go no further than the very words themselves; the first part of the words proves the first part of the doctrine, "Ye are not under the law"; the second part proves the other, "but" ye are "under grace." But besides these, consider with me a few things for the demonstrating of these truths, as,

First. They are not under the law, because their sins are pardoned, which could not be if they were dealt withal according to the law, and their being under it; for the law alloweth of no repentance, but accuseth, curseth and condemneth every one that is under it--"Cursed is every one that continueth not in all things which are written in the Book of the Law to do them" (Gal 3:10). But, I say, believers having their sins forgiven them, it is because they are under another, even a new covenant--"Behold, the days come, saith the LORD, when I will make a new covenant with them."--"For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more" (Heb 8:12).

Second. They are not under the law, because their sins and iniquities are not only forgiven, but they are forgiven them freely. They that stand in the first covenant, and continue there, are to have never a sin forgiven them unless they can give G.o.d a complete satisfaction; for the law calls for it at their hands, saying, "Pay me that thou owest." O! but when G.o.d deals with His saints by the Covenant of Grace it is not so; for it is said, "And when" He saw "they had nothing to pay, He frankly" and freely "forgave them"

all--"I will heal their backsliding; I will love them freely."--I will blot "out thy transgressions for Mine own sake," etc. (Luke 7:42; Hosea 14:4; Isa 43:25).

Third. The saints are not under the law, because the righteousness that they stand justified before G.o.d in is not their own actual righteousness by the law, but by imputation, and is really the righteousness of Another--namely, of G.o.d in Christ (2 Cor 5:21; Phil 3:9). "Even the righteousness of G.o.d, which is by faith of Jesus Christ unto all and upon all," that is, imputed to "them that believe" (Rom 3:22). But if they were under the old covenant, the Covenant of Works, then their righteousness must be their own, [But it is impossible that the righteousness of man by the law should save him.] or no forgiveness of sins--"If thou doest well, shalt thou not be accepted?" but if thou transgress, "sin lieth at the door," saith the law (Gen 4:7).

Fourth. In a word, whatsoever they do receive, whether it be conversion to G.o.d; whether it be pardon of sin; whether it be faith or hope; whether it be righteousness; whether it be strength" whether it be the Spirit, or the fruits thereof; whether it be victory over sin, death, or h.e.l.l; whether it be Heaven, everlasting life, and glory inexpressible; or whatsoever it be, it comes to them freely, G.o.d having no first eye to what they would do, or should do, for the obtaining of the same. But to take this in pieces--1. In a word, are they converted? G.o.d finds them first, for, saith He, "I am found of them that sought Me not" (Isa 65:1). 2. Have they pardon of sin? They have that also freely,--"I will heal their backsliding, I will love them freely" (Hosea 14:4). 3. Have they faith? It is the gift of G.o.d in Christ Jesus, and He is not only the Author, that is, the beginner thereof, but He doth also perfect the same (Heb 12:2). 4. Have they hope? It is G.o.d that is the first cause thereof--"Remember the word unto Thy servant, upon which Thou hast caused me to hope" (Psa 119:49). 5. Have they righteousness? It is the free gift of G.o.d (Rom 5:17). Have they strength to do the work of G.o.d in their generations, or any other thing that G.o.d would have them do? That also is a free gift from the Lord, for without Him we neither do nor can do anything (John 15:5). 7. Have we comfort, or consolation? We have it not for what we have done, but from G.o.d through Christ; for He is the G.o.d of all comforts and consolation (2 Cor 1:3-7). 8. Have we the Spirit, or the fruits thereof? it is the gift of the Father--"how much more shall your heavenly Father give the Holy Spirit to them that ask Him (Luke 11:13)? "Thou has wrought all our works in us" (Isa 26:12).

And so, I say, whether it be victory over sin, death, h.e.l.l, or the devil, it is given us by the victory of Christ--"But thanks be to G.o.d which giveth us the victory through our Lord Jesus Christ" (1 Cor 15:57; Rom 7:24,25). Heaven and glory it is also the gift of Him who giveth us richly all things to enjoy (Matt 25:34).

So that these things, if they be duly and soberly considered, will give satisfaction in this thing. I might have added many more for the clearing of these things; as 1. When G.o.d came to man to convert him, He found him a dead man (Eph 2:1,2). He found him an enemy to G.o.d, Christ, and the salvation of his own soul; He found him wallowing in all manner of wickedness; He found him taking pleasure therein; with all delight and greediness. 2. He was fain to quicken him by putting His Spirit into him, and to translate him by the mighty operation thereof. He was fain to reveal Christ Jesus unto him, man being altogether senseless and ignorant of this blessed Jesus (Matt 11:25,27; 1 Cor 2:7-10). 4. He was fain to break the snare of the devil, and to let poor man, poor bound and fettered man, out of the chains of the enemy.

[THE NEW COVENANT FREE AND UNCHANGEABLE, WHO ARE UNDER IT, AND THEIR PRIVILEGES.]

Now we are to proceed, and the things that we are to treat upon in the second place are these--First. [Besides the reasons already given.] Why is it a free and unchangeable grace? SECOND. Who they are that are actually brought into His free and unchangeable Covenant of Grace, and how they are brought in? THIRD. What are the privileges of those that are actually brought into this free and glorious grace of the glorious G.o.d of Heaven and glory?

[THE NEW COVENANT FREE AND UNCHANGEABLE BECAUSE MADE WITH CHRIST.]

FIRST. WHY IT IS A FREE AND UNCHANGEABLE GRACE.

And for the opening of this we must consider, first, How and through Whom this grace doth come to be, first, free to us, and, secondly, unchangeable? This grace is free to us through conditions in Another--that is, by way of covenant or bargain; for this grace comes by way of covenant or bargain to us, yet made with Another for us.

First. That it comes by way of covenant, contract, or bargain, though not personally with us, be pleased to consider these Scriptures, where it is said, "I have made a covenant with My Chosen: I have sworn unto David [The word David in this place signifieth Christ, as also in these Scriptures--(Eze 34:23,24; 37:24,25).] My servant"

(Psa 89:3). "And as for Thee also, by the blood of Thy covenant,"

speaking of Christ, "I have sent forth Thy prisoners out of the pit wherein is no water," (Zech 9:9-11). Again; "Ye have sold yourselves for nought; and ye shall be redeemed without money" (Isa 52:3).

"Blessed be the Lord," therefore, saith Zacharias, "for He hath visited and" also "redeemed His people, and hath raised up an horn of salvation for us in the house of His servant David; as He spake by the mouth of His holy Prophets, which have been since the world began; that we should be saved from our enemies, and from the hands of all that hate us; to perform the mercy promised to our fathers, and to remember His holy covenant," or bargain (Luke 1:68-72). [I might give you more Scriptures; but pray consider the second thing.]

And if any should be offended with the plainness of these words, as some poor souls may be through ignorance, let them be pleased to read soberly Isaiah 49:1-12, and there they may see that it runs as plain a bargain as if two would be making of a bargain between themselves, and concluding upon several conditions on both sides.

But more of this hereafter. Now,

Second. This covenant, I say, was made with One, not with many, and also confirmed in the conditions of it with One, not with several.

First, that the covenant was made with One (Gal 3:16). "Now to Abraham and his Seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy Seed, which is Christ"

(Verse 17). "And this, I say, that the covenant that was confirmed before of G.o.d, in Christ," etc. The covenant was made with the Seed of Abraham; not the seeds, but the Seed, which is the Lord Jesus Christ, our Head and Undertaker in the things concerning the covenant.

Third. The condition was made with One, and also accomplished by Him alone, and not by several; yet in the nature, and for the everlasting deliverance of many; even by one man Jesus Christ, as it is clear from Romans 5:15-17, etc., and in Zechariah 9:11, the Lord saith to Christ, "And as for Thee"--mark, "As for Thee also, by the blood of Thy covenant," or as for Thee whose covenant was by blood; that is, the condition of the covenant was, that Thou shouldst spill Thy blood; which having been done in the account of G.o.d, saith He, I according to My condition have let go the prisoners, or sent them "out of the pit wherein is no water." Those Scriptures in Galatians 3:16,17 that are above cited, are notably to our purpose; Verse 16 saith it was made with Christ, Verse 17 saith it was also confirmed in or with G.o.d in Him. Pray read with understanding. "Now,"

saith Paul, "the promises were not made unto seeds, as of many; but as of one, And to thy Seed, which is Christ." . . . . "The law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect." Not that the covenant was made with Abraham and Christ together, as two persons that were the undertakers of the same; the promise was made with, or to, Abraham afterwards; but the covenant with Christ before.

[Neither Abraham nor the fathers able to undertake the accomplishment of this covenant.]

Further, that the covenant was not personally made with Abraham, no, nor with any of the fathers, neither so as that they were the persons that should stand engaged to be the accomplishers thereof, either in whole or in part; which is very clear.

First. Because this covenant was not made with G.o.d and the creature; not with another poor Adam, that only stood upon the strength of natural abilities; but this covenant was made with the second Person, with the Eternal Word of G.o.d; with Him that was everyways as holy, as pure, as infinite, as powerful, and as everlasting as G.o.d (Prov 8:22-31; Isa 9:6; Zech 13:7; Phil 2:6; Heb 1; Rev 1:11-17; 22:13,17).

Second. This covenant or bargain was made in deed and in truth before man was in being. O! G.o.d thought of the salvation of man before there was any transgression of man; for then, I say, and not since then, was the Covenant of Grace made with the Undertaker thereof; for all the other sayings are to show unto us that glorious plot and contrivance that was concluded on before time between the Father and the Son, which may very well be concluded on for a truth from the Word of G.o.d, if you consider, 1. That the Scripture doth declare that the price was agreed on by the Son before time; 2. The promise was made to Him by the Father that He should have His bargain before time; 3. The choice, and who they were that should be saved was made before time, even before the world began.

1. For the first, That the price was agreed upon before the world began. Consider the word which speaketh of the price that was paid for sinners, even the precious blood of Christ; it saith of Him, "Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, who by Him do believe,"

etc. (1 Peter 1:20,21). Mark, it was foreordained or concluded on between the Father and the Son before the world began.

2. The promise from G.o.d to the Son was also made in the same manner, as it is clear where the Apostle saith with comfort to his soul, that he had "hope of eternal life, which G.o.d, that cannot lie, promised before the world began," (t.i.tus 1:2) which could be to none but the Mediator of the new covenant, because there was none else to whom it should be made but He.