The Doctrine of the Law and Grace by John Bunyan - CHRIST THE SACRIFICE OF THE NEW COVENANT.-17

 

THIRD. [A third office of Christ, in reference to the new covenant, was His becoming the sacrifice]. As touching the sacrifice; you find that it was not to be offered up of all kind of beasts, as of lions, bears, wolves, tigers, dragons, serpents, or such like; to signify, that not all kind of creatures that had sinned, as devils, the fallen angels, should be saved; but the sacrifice was to be taken out of some kind of beasts and birds, to signify, that some of God's creatures that had sinned He would be pleased to reconcile them to Himself again; as poor fallen man and woman, those miserable creatures, God, the God of Heaven, had a good look for after their fall; but not for the cruel devils, though more noble creatures by creation than we. Here is grace.

Now though these sacrifices were offered, yet they were not offered to the end they should make the comers to, or offerers thereof, perfect; but the things were to represent to the world what God had in after ages for to do, which was even the salvation of His creatures by that offering of the body of Jesus Christ, of which these were a shadow and a type for the accomplishing of the second covenant. For Christ was by covenant to offer a sacrifice, and that an effectual one too, if He intended the salvation of sinners–"A body hast Thou prepared for Me; I am come to do Thy will" (Heb 10:5). I shall therefore show you, First. What was expected by God in the sacrifice in the type, and then show you how it was answered in the antitype. Second. I shall show you the manner of the offering of the type, and so answerable thereto to show you the fitness of the sacrifice of the body of Christ, by way of answering some questions.

First. For the first of these, [What was expected by God in the sacrifice in the type, and how answered in the antitype]–1. God did expect that sacrifice which He Himself had appointed, and not another, to signify, that none would serve His turn but the body and soul of His appointed Christ, the Mediator of the new covenant (John 1:29). 2. This sacrifice must not be lame nor deformed; it must have no scar, spot, or blemish; to signify, that Jesus Christ was to be a complete sacrifice by covenant (1 Peter 1:19). 3. This sacrifice was to be taken out of the flock or herd; to signify, that Jesus Christ was to come out of the race of mankind, according to covenant (Heb 10:5). But,

Second. As to the manner of it [The offering of the types, and so answerable thereto, to show the fitness of the sacrifice of the body of Christ]–1. The sacrifice, before it was offered, was to have all the sins of the children of Israel confessed over it; to signify, that Jesus Christ must bear the sins of all His children by covenant (Isa 53:4-7; 1 Peter 2:24). "As for Thee also, by the blood of Thy covenant," in His own body on the tree (Zech 9:11). 2. It must be had to the place appointed–namely, without the camp of Israel; to signify, that Jesus Christ must be led to the Mount Calvary (Luke 23:33). 3. The sacrifice was to be killed there; to signify, that Jesus Christ must and did suffer without the city of Jerusalem for our salvation. 4. The sacrifice must not only have its life taken away, but also some of its flesh burned upon the altar; to signify, that Jesus Christ was not only to die a natural death, but also that He should undergo the pains and torments of the damned in Hell. 5. Sometimes there must be a living offering and a dead offering, as the goat that was killed, and the scape-goat, the dead bird and the living bird, to signify, that Jesus Christ must die, and come to life again (Lev 19:4-6).

6. The goat that was to die was to be the sin-offering; that is, to be offered as the rest of the sin-offerings, to make an atonement as a type; and the other goat was to have all the sins of the children of Israel confessed over him, and then let go into the wilderness, never to be catched again (Lev 16:7-22). To signify, that Christ's death was to make satisfaction for sin, and His coming to life again was to bring in everlasting justification from the power, curse, and destroying nature of sin (Rom 4:25). 7. The scape-goat was to be carried by a fit man into the wilderness; to signify that Jesus Christ should both be fit and able to carry our sins quite a way from us, so as they should never be laid to our charge again. Here is grace. 8. The sacrifices under the law, commonly part of them must be eaten; to signify, that they that are saved should spiritually feed on the body and blood of Jesus Christ, or else they have no life by Him (Exo 12:5-11; John 6:51-53). 9. This sacrifice must be eaten with unleavened bread; to signify, that they which love their sins, that devilish leaven of wickedness, they do not feed upon Jesus Christ. [8]

Now of what hath been spoken this is the sum, that there is a sacrifice under the new covenant, as there were sacrifices under the old; and that this sacrifice did every way answer that, or those; indeed, they did but suffer for sin in show, but He in reality; they are the shadow, but He as the substance. O! when Jesus Christ did come to make Himself a sacrifice, or to offer Himself for sin, you may understand that our sins were indeed charged to purpose upon Him. O! how they scarred his soul, how they brake His body, insomuch that they made the blood run down His blessed face and from His precious side; therefore thou must understand these following things–First, that Jesus Christ by covenant did die for sin. Secondly, that His death was not a mere natural death, but a "cursed death," even such an one as men do undergo from God for their sins, though He Himself had none, even such a death as to endure the very pains and torments of Hell. O sad pains and inexpressible torments that this our Sacrifice for sin went under! The pains of His body were not all; no, but the pains of His soul; for His soul was made an offering as well as His body, yet all but one sacrifice (Isa 53).

[As Christ did not suffer in His body without suffering in soul, nor yet in soul without His suffering in body; it was because not the body without the soul, but both the body and soul of the saints should be for ever saved]. To signify, that the suffering of Christ was not only a bodily suffering, but a soul suffering; not only to suffer what man could inflict upon Him, but also to suffer soul torments that none but God can inflict, or suffer to be inflicted upon Him. O, the torments of His soul! they were the torments indeed; His soul was that that felt the wrath of God. "My soul," saith He, "is exceeding sorrowful, even unto death" (Matt 26:38). "Now is My soul troubled, and what shall I say?" (John 12:27). The rock was not so rent as was His precious soul; there was not such a terrible darkness on the face of the earth then as there was on His precious soul. O! the torments of Hell and the eclipsings of the Divine smiles of God were both upon Him at once; the devils assailing of Him, and God forsaking of Him, and all at once! "My God, My God," saith He, "why hast Thou forsaken Me?" (Matt 27:46). Now in my greatest extremity; now sin is laid upon Me, the curse takes hold of Me, the pains of Hell are clasped about Me, and Thou hast forsaken Me. O sad! Sinners, this was not done in pretence, but in reality; not in show, but in very deed; otherwise Christ had dissembled, and had not spoken the truth; but the truth of it His bloody sweat declares, His mighty cries declare, the things which and for what He suffered declare. Nay, I must say thus much, that all the damned souls in Hell, with all their damnations, did never yet feel that torment and pain that did this blessed Jesus in a little time. Sinner, canst thou read that Jesus Christ was made an offering for sin, and yet go in sin? Canst thou hear that the load of thy sins did break the very heart of Christ, and spill His precious blood? and canst thou find in thy heart to labour to lay more sins upon His back? Canst thou hear that He suffered the pains, the fiery flames of Hell, and canst thou find in thy heart to add to His groans by slighting of His sufferings? O hard-hearted wretch! how canst thou deal so unkindly with such a sweet Lord Jesus?

Quest. But why did Christ offer Himself in sacrifice?

Answ. That thou shouldst not be thrown to the very devils.

Quest. But why did He spill His precious blood?

Answ. That thou mightest enjoy the joys of Heaven.

Quest. But why did He suffer the pains of Hell?

Answ. That thou mightest not fry with the devil and damned souls.

Quest. But could not we have been saved if Christ had not died?

Answ. No; for without the shedding of blood there is no remission; and besides, there was no death that could satisfy God's justice but His, which is evident, because there was none in a capacity to die, or that was able to answer an infinite God by His so suffering but He. [9]

Quest. But why did God let Him die?

Answ. He standing in the room of sinners, and that in their names and natures, God's justice must fall upon Him; for justice takes vengeance for sin wheresoever it finds it, though it be on His dear Son. Nay, God favoured His Son no more, finding our sins upon Him, than He would have favoured any of us; for, should we have died? so did He. Should we have been made a curse? so was He. Should we have undergone the pains of Hell? so did He.

Quest. But did He indeed suffer the torments of Hell?

Answ. Yea, and that in such a horrible way too, that it is unspeakable.

Quest. Could He not have suffered without His so suffering? Would not His dying only of a natural death have served the turn?

Answ. No, in nowise. 1. The sins for which He suffered called for the torments of Hell; the conditions upon which He died did call for the torments of Hell; for Christ did not die the death of a saint, but the death of a sinner, of a cursed and damned sinner; because He stood in their room, the law to which He was subjected called for the torments of Hell; the nature of God's justice could not bate Him anything; the death which He was to suffer had not lost its sting; all these being put together do irresistibly declare unto us that He, as a sacrifice, did suffer the torments of Hell (Gal 3:13). But, 2. Had He not died and suffered the cursed death, the covenant had been made void, and His Suretyship would have been forfeited, and, besides this, the world damned in the flames of Hell-fire; therefore, His being a sacrifice was one part of the covenant; for the terms of the covenant were that He should spill His blood. O blessed Jesus! O blessed grace! (Zech 9:10,11).

Quest. But why, then, is His death so slighted by some?

Answ. Because they are enemies to Him, either through ignorance or presumption; either for want of knowledge or out of malice; for surely did they love or believe Him, they could not choose but break and bleed at heart to consider and to think of Him (Zech 12:10,11).

The Doctrine of the Law and Grace by John Bunyan - CHRIST THE MESSENGER OF THE NEW COVENANT.-16

 

SECOND. [His second office]. After that Jesus Christ had stood bound, and was become our Surety in things pertaining to this covenant, His next office was to be the Messenger of God touching His mind and the tenor of the covenant unto the poor world; and this did the Prophet foresee long before, when he saith, "Behold, I will send My messenger, and he shall prepare the way before Me"; speaking of John the Baptist. "And he shall prepare the way before Me." And then He speaketh of Christ to the people, saying, "And the Lord whom ye seek shall suddenly come to His temple." Who is He? Even the Messenger of the covenant, whom ye delight in," that is Christ. "Behold, He shall come, saith the LORD of Hosts" (Mal 3:1).

Now the covenant being made before between the Father and the Son, and Jesus Christ becoming bound to see all the conditions fulfilled, this being done, He could come down from Heaven to earth, to declare to the world what God the Father and HE had concluded on before, and what was the mind of the Father towards the world concerning the salvation of their souls; and indeed, who could better come on such an errand than He that stood by when the covenant was made? than He that shook hands with the Father in making of the covenant? than He that was become a Surety in the behalf of poor sinners, according to the terms of the covenant.

Now, you know, a messenger commonly when he cometh, doth bring some errand to them to whom he is sent, either of what is done for them, or what they would have them whom they send unto do for them, or such like. Now what a glorious message was that which our Lord Jesus Christ came down from Heaven withal to declare unto poor sinners, and that from God His Father? I say, how glorious was it; and how sweet is it to you that have seen yourselves lost by nature? and it will also appear a glorious one to you who are a seeking after Jesus Christ, if you do but consider these following things about what He was sent–

First. Jesus Christ was sent from Heaven to declare unto the world from God the Father that He was wonderfully filled with love to poor sinners. First, in that He would forgive their sins. Secondly, in that He would save their souls. Thirdly in that He would make them heirs of His glory. "For God so loved the world, that He gave His only begotten Son.–For God sent not His Son into the world to condemn the world, but that the world through Him might be saved" (John 3:16,17).

Second. God sent Jesus Christ to tell the poor world how that He would do this for poor sinners, and yet be just, and yet do His justice no wrong; and that was to be done by Jesus Christ's dying of a cursed death in the room of poor sinners, to satisfy justice, and make way for mercy; to take away the stumbling- blocks, and set open Heaven's gates; to overcome Satan, and break off from sinners his chains (Luke 4:18) to set open the prison doors, and to let the prisoners go free (Isa 61:1-3). And this was the message that Christ was to deliver to the world by commandment from His Father; and this did He tell us when He came of His errand, where he saith, "I lay down My life for the sheep–no man taketh it from Me, but I lay it down of Myself. I have power to lay it down, and to take it again. This commandment have I received of My Father" (John 10:15-18). Even this commandment hath My Father given Me, that I should both do this thing and also tell it unto you.

Third. He was not only sent as a Messenger to declare this His father's love, but also how dearly He himself loved sinners, what a heart He had to do them good, where He saith, "All that the Father giveth Me shall come to Me"; and let me tell you, MY heart too, saith Christ–"Him that cometh to Me, I will in no wise cast out" (John 6:37). As My Father is willing to give you unto Me, even so am I as willing to receive you. As My Father is willing to give you Heaven, so am I willing to make you fit for it, by washing you with My own blood; I lay down My life that you might have life; and this I was sent to tell you of My Father.

Fourth. His message was further; He came to tell them how and which way they should come to enjoy these glorious benefits; also by laying down motives to stir them up to accept of the benefits. The way is laid down in John 3:14,15, where Christ saith, "As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up," or caused to be hanged on the Cross, and die the death–"that whosoever believeth in Him should not perish but have everlasting life." The way, therefore, that thou shalt have the benefit and comfort of that which My Father and I have covenanted for, for thee, I am come down from Heaven to earth on purpose to give thee intelligence, and to certify thee of it. Know, therefore, that as I have been born of a woman, and I have taken this Body upon Me, it is on purpose that I might offer it up upon the Cross a sacrifice to God, to give Him satisfaction for thy sins, that His mercy may be extended to thy soul, without any wrong done to justice; and this thou art to believe, and not in the notion but from thy very whole soul. Now the motives are many. 1. If they do not leave their sins, and come to Jesus Christ, that their sins may be washed away by His blood, they are sure to be damned in Hell; for the law hath condemned them already (John 3:18,19). 2. But if they do come, they shall have the bosom of Christ to lie in, the Kingdom of Heaven to dwell in, the angels and saints for their companions, shall shine there like the sun, shall be there for ever, shall sit upon the thrones of judgment, etc. Here is grace.

Methinks if I had but the time to speak fully to all things that I could speak to from these two heavenly truths, and to make application thereof, surely, with the blessing of God, I think it might persuade some vile and abominable wretch to lay down his arms that he hath taken up in defiance against God, and is marching Hellwards, post-haste with the devil; I say, methinks it should stop them, and make them willing to look back and accept of salvation for their poor condemned souls, before God's eternal vengeance is executed upon them. O, therefore! you that are upon this march, I beseech you consider a little. What! shall Christ become a drudge for you; and will you be drudges for the devil? Shall Christ covenant with God for the salvation of sinners; and shall sinners covenant with Hell, death, and the devil for the damnation of their souls? Shall Christ come down from Heaven to earth to declare this to sinners; and shall sinners stop their ears against these good tidings? Will you not hear the errand of Christ, although He telleth you tidings of peace and salvation? How, if He had come, having taken a commandment from His Father to damn you, and to send you to the devils in Hell? Sinner, hear His message; He speaketh no harm, His words are Eternal Life; all men that give ear unto them, they have eternal advantage by them; advantage, I say, that never hath an end. Besides, do but consider these two things, it is like they have some sway upon thy soul–1. When He came on His message, He came with tears in His eyes, and did even weepingly tender the terms of reconciliation to them; I say, with tears in his eyes. And when He came near the city–i.e., with His message of peace–beholding the hardness of their hearts, He wept over it, and took up a lamentation over it; because He saw they rejected His mercy, which was tidings of peace; I say, wilt thou then slight a weeping Jesus, One that so loveth thy soul that, rather than He will lose thee, He will with tears persuade with thee? 2. Not only so, but also when He came, He came all on a gore blood to proffer mercy to thee, to show thee still how dearly He did love thee; as if He had said, Sinner, here is mercy for thee; but behold My bloody sweat, My bloody wounds, My cursed death; behold and see what danger I have gone through to come unto thy soul; I am come indeed unto thee, and do bring thee tidings of salvation, but it cost Me My heart's blood before I could come at thee, to give thee the fruits of My everlasting love. But more of this anon.

Thus have I spoken something concerning Christ's being the Messenger of the new covenant; but because I am not willing to cut too short of what shall come after, I shall pass by these things not half touched, and come to the other which I promised even now; which was to show you, that as there were Levitical ceremonies in or belonging to the first covenant, so these types, or Levitical ceremonies, did represent the glorious things of the new covenant. In those ceremonies you read of a sacrifice, of a priest to offer up the sacrifice, the place where, and the manner how, he was to offer it; of which I shall speak something.

The Doctrine of the Law and Grace by John Bunyan - CHRIST IS THE SURETY OF THE NEW COVENANT.-15

 FIRST. His first office, after the covenant was made and concluded upon, was that Jesus should become bound as a Surety, [His Suretyship]. and stand engaged upon oath to see that all the conditions of the covenant that were concluded on between Him and His Father should, according to the agreement, be accomplished by Him; and that after that, He should be the Messenger from God to the world to declare the mind of God touching the tenor and nature of both the covenants, especially of the new one. The Scripture saith, that Jesus Christ was not only made a priest by an oath, but also a Surety, or bondsman, as in Hebrews 7:21, 22. In the 21st Verse he speaketh of the priesthood of Christ, that it was with an oath; and saith, in the 22nd Verse, "By so much" also "was Jesus made a Surety of a better testament," or covenant.

Now the covenant was not only made on Jesus Christ's side with an oath, but also on God the Father's side, that it might be for the better ground of establishment to all those that are, or are to be, the children of the promise. Methinks it is wonderful to consider that the God and Father of our souls, by Jesus Christ, should be so bent upon the salvation of sinners, that He would covenant with His Son Jesus for the security of them, and also that there should pass an oath on both sides for the confirmation of Their resolution to do good. As if the Lord had said, My Son, Thou and I have here made a covenant, that I on My part should do thus and thus, and that Thou on Thy part shouldst do so and so. Now that We may give these souls the best ground of comfort that may be, there shall pass an oath on both sides, that Our children may see that We do indeed love them. "Wherein God, willing more abundantly to show unto the heirs of promise the immutability of His counsel," in making of the covenant, "confirmed it by an oath: that we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us" (Heb 6:17,18; 7:21). Mark, the 6th Chapter saith, God confirmed His part by an oath; and the 7th saith, Christ was made or set on His office also by an oath. Again, "Once," saith God, "have I sworn by My holiness, that I will not lie unto David," "nor alter the thing that is gone out of My mouth," (Psa 89:34,35) as was before cited.

Herein you may see that God and Christ were in good earnest about the salvation of sinners; for as soon as ever the covenant was made, the next thing was, who should be bound to see all those things fulfilled which were conditioned on between the Father and the Son: the angels, they could have no hands in it; the world could not do it; the devils had rather see them damned than they would wish them the least good; thus Christ looked, and there was none to help; though the burden lay never so heavy upon His shoulder, He must bear it Himself; for there was none besides Himself to uphold, or so much as to step in to be bound, to see the conditions, before mentioned, fulfilled neither in whole nor in part (Isa 63:1-7). So that He must not be only He with whom the covenant was made, but He must also become the bondsman or surety thereof, and so stand bound to see that all and every particular thing conditioned for should be, both in manner, and matter, at the time and place, according to the agreement, duly and orderly fulfilled. Is not this grace?

Now as touching the nature of a surety and his work, in some things it is well known to most men; therefore I shall be very brief upon it.

First. You know a surety is at the bargain's making; and so was Christ–"Then was I beside Him" (Prov 8:30).

Second. A surety must consent to the terms of the agreement, or covenant; and so did Christ Jesus. Now that which He did engage should be done for sinners, according to the terms of the covenant; it was this–1. That there should be a complete satisfaction given to God for the sins of the world; for that was one great thing that was agreed upon when the covenant was made (Heb 10:5,17). 2. That Jesus Christ should, as aforesaid, bring in an everlasting righteousness to clothe the saints (His body) withal (Dan 9:24,25). Here is grace. 3. That He should take in charge to see all those forthcoming without spot or wrinkle at the day of His glorious appearing from Heaven in judgment, and to quit them before the Judgment-seat. Again,

Third. In the work of a surety there is required by the creditor that the surety should stand to what he is bound; and on the surety's side there is a consenting thereunto. 1. The creditor looks, that in case the debtor proves a bankrupt, that then the surety should engage the payment. Is not this grace? [However it is in other engagements, it is thus in this]. 2. The creditor looks that the surety should be an able man. Now our Surety was, and is, in this case, every way suitable; for He is heir of all things. 3. The creditor appoints the day, and also looks that the covenant should be kept, and the debt paid, according to the time appointed; and it is required of sureties, as well as stewards, that they be found faithful–namely, to pay the debt according to the bargain; and therefore it is said, "When the fullness of the time was come, God sent forth His Son–made under the law, to redeem them that were under the law," (Gal 4:4,5). Thus comes grace to saints. 4. The creditor looks that his money should be brought into his house, to his own habitation. Jesus, our Surety, in this also is faithful; for by His own blood, which was the payment, He is entered into the holy place, even into Heaven itself, which is God's dwelling-place, to render the value and price that was agreed upon for the salvation of sinners. But I shall speak more of this in another head, therefore I pass it. Again,

Fourth. If the surety stands bound, the debtor is at liberty; and if the law do issue out any process to take any, it will be the surety. [Though the debtor, together with the surety, is liable to pay the debt by the law of man, yet Christ our Surety only by the Covenant of Grace]. And, O! how wonderfully true was this accomplished in that, when Christ our Surety came down from Heaven, God's Law did so seize upon the Lord Jesus, and so cruelly handle Him, and so exact upon Him, that it would never let Him alone until it had accused Him and condemned Him, executed Him, and screwed His very heart's blood out of His precious heart and side; nay, and more than this too, as I shall show hereafter.

The Doctrine of the Law and Grace by John Bunyan-THE CONDITIONS OF THE NEW COVENANT. 14

 

The conditions also were concluded on and agreed to be fulfilled by Him: as it is clear, if you understand His saying in the 12th of John, at the 27th verse, where He foretelleth His death, and saith, "Now is My soul troubled; and what shall I say? Father, save Me from this hour: but for this cause came I" into the world "unto this hour"; as if He had said, My business is now not to shrink from My sufferings that are coming upon Me; for these are the things that are a great part of the conditions contracted in the covenant which stands between My Father and Me; therefore I shall not pray that this might be absolutely removed from Me; For, "for this cause came I" into the world; even this was the very terms of the covenant. By this you may see, "we are under grace."

Now in a covenant there are these three things to be considered–First. What it is that is covenanted for. Second. The conditions upon which the persons who are concerned in it do agree. Third. If the conditions on both sides be not according to the agreement fulfilled, then the covenant standeth not, but is made void. And this new covenant in these particulars is very exactly fulfilled and made out in Christ.

First. The thing or things covenanted for was the salvation of man, but made good in Christ–"The Son of Man is come to seek and to save that which was lost. The Son of Man did not come to destroy men's lives, but to save them. I gave My life a ransom for many. And this is the will," or covenant, "of Him that sent Me, that of all which He hath given Me, I should lose nothing, but should raise it up again at the last day" (John 6:39).

Second. As touching the conditions agreed on, they ran thus– 1. On the Mediator's side, that He should come into the world; and then on the Father's side, that He should give Him a body. This was one of the glorious conditions between the Father and Christ; "Wherefore, when He cometh into the world, He saith, Sacrifice and offering Thou wouldest not"–that is, the old covenant must not stand, but give way to another sacrifice which Thou hast prepared, which is the giving up My Manhood to the strokes of Thy justice–"for a body Thou hast prepared Me" (Heb 10:5). This doth prove us under grace.

2. On the Mediator's side, that He should be put to death; and on God the Father's side, that He should raise Him up again; this was concluded on also to be done between God the Father and His Son Jesus Christ. On Christ's side, that He should die to give the justice of His Father satisfaction, and so to take away the curse that was due to us, wretched sinners, by reason of our transgressions; and that God His Father, being every ways fully and completely satisfied, should by His mighty power revive and raise Him up again. He hath "brought again– our Lord Jesus"; that is, from death to life, through the virtue or effectual satisfaction that He received from the blood that was shed according to the terms "of the Everlasting Covenant" (Heb 13:20).

3. On the Mediator's side, that He should be made a curse; and on the Father's side, that through Him sinners should be inheritors of the blessing. What wonderful love doth there appear by this in the heart of our Lord Jesus, in suffering such things for our poor bodies and souls? (Gal 3:13,14). This is grace.

4. That on the Mediator's side there should be by Him a victory over Hell, death, and the devil, and the curse of the Law; and on the Father's side, that these should be communicated to sinners, and they set at liberty thereby–"Turn you to the stronghold," saith God, "ye prisoners of hope; even today do I declare that I will render double unto thee" (Zech 9:12). Why so? It is because of the blood of My Son's covenant (Verse 11); which made Paul, though sensible of a body of death, and of the sting that death did strike into the souls of all those that are found in their sins, bold to say, "O death! where is thy sting? O grave! where is thy victory? The sting of death is sin." That is true, and the terrible Law of God doth aggravate and set it home with insupportable torment and pain. But shall I be daunted at this? No, "I thank my God through Jesus Christ He hath given me this victory." So that now, though I be a sinner in myself, yet I can, by believing in Jesus Christ, the Mediator of this new covenant, triumph over the devil, sin, death, and Hell; and say, Do not fear, my soul, seeing the victory is obtained over all my enemies through my Lord Jesus Christ (1 Cor 15:55-57). This is the way to prove ourselves under grace.

5. That on the Mediator's side He should by thus doing bring in everlasting righteousness for saints (Dan 9:24); and that the Father for this should give them an everlasting kingdom (1 Peter 1:3-5; Eph 1:4; 2 Tim 4:18; Luke 22:28,29). But,

Third. [How the conditions are fulfilled]. In the next place, this was not all–that is, the Covenant of Grace, with the conditions thereof, was not only concluded on by both parties to be done, but Jesus Christ [Christ is put into office by the Father, to do all things contained in the new covenant]. must be authorized to do what was concluded on touching this covenant by way of office. I shall therefore speak a word or two also touching the offices, at least, some of them, that Christ Jesus did and doth still execute as the Mediator of the new covenant, which also were typed out in the Levitical law; for this is the way to prove that we are not under the law, but under grace. And,

The Doctrine of the Law and Grace by John Bunyan -THE NEW COVENANT FREE AND UNCHANGEABLE, WHO ARE UNDER IT, AND THEIR PRIVILEGES -13

 

[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 God 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 God, 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 God, 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 God 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 God 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 God; with Him that was everyways as holy, as pure, as infinite, as powerful, and as everlasting as God (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! God 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 God, 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 God 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 God, that cannot lie, promised before the world began," (Titus 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.

3. The choice was also made then, even before man had a being in this world, as it is evident where he saith, "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places IN Christ: according as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love" (Eph 1:3,4). [Did I think this would meet with any opposition, I should be in this more large.] Nay, did I look upon it here to be necessary, I should show you very largely and clearly that God did not only make the covenant with Christ before the world began, and the conditions thereof, but I could also show you that the very saints' qualifications, as part of the covenant, was then concluded on by the Father and the Son according to these Scriptures, which, it may be, I may touch upon further anon (Eph 1:3,4; 2:10; Rom 8:28). But,

Third. This covenant was not made with any of the fathers, neither in whole nor in part, as the undertakers thereof; for then it must be also concluded that they are co-partners with Christ in our salvation, and so that Christ is not Mediator alone; but this would be blasphemy for any once to surmise. And therefore, by the way, when thou readest of the new covenant in Scripture as though it was made with Adam, Noah, Abraham, or David, thou art to consider thus with thyself–1. That God spake to them in such a way for to show or signify unto us how He did make the covenant that He did make with Christ before the world began, they being types of Him. 2. That He thereby might let them understand that He was the same then as He is now, and now as He was then; and that then it was resolved on between His Son and HIM, that in after ages His Son should in their natures, from their loins, and for their sins, be born of a woman, hanged on the Cross, etc., for them: for all along you may see that when He speaketh to them of the new covenant, He mentions their seed–their seed–still aiming at Christ; Christ, the Seed of the woman, was to break the serpent's head (Gen 3:15; 17; Psa 89:36). Now to Abraham and his Seed was the promise made; his Seed shall endure for ever, and His throne as the days of Heaven, etc.; still pointing at Christ. And, 3. To stir up their faith and expectations to be constant unto the end in waiting for that which He and His Son had concluded on before time, and what He had since the conclusion declared unto the world by the Prophets. 4. It appeareth that the heart of God was much delighted therein also, as is evident, in that He was always in every age declaring of that unto them which before He had prepared for them. O this good God of Heaven!

Objection: But you will say, perhaps, the Scriptures say plainly that the new covenant was and is made with believers, saying, "The days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers in the day when I led them out of the land of Egypt," etc. (Heb 8:8-10). So that it doth not run with Christ alone, but with believers also–I will make a new covenant with the house of Israel and Judah, etc. (Jer 31:33).

Answer first: It cannot be meant that the new covenant was made with Christ, and the house of Israel and Judah as the undertakers thereof; for so it was made with Christ alone, which is clear, in that it was made long before the house of Israel and Judah had a being, as I showed before. But,

Answer second: These words here are spoken, first, to show rather the end of the ceremonies than the beginning or rise of the new covenant. Mind a little; the Apostle is labouring to beat the Jews, to whom he wrote this Epistle, off of the ceremonies of the law, of the priests, altar, offerings, temple, etc., and to bring them to the right understanding of the thing and things that they held forth, which were to come, and to put an end to those. If you do but understand the Epistle to the Hebrews, it is a discourse that showeth that the Son of God being come, there is an end put to the ceremonies; for they were to continue so long and no longer–"It," saith the Apostle, "stood in meats and drinks, and divers washings, and carnal ordinances imposed on them until the time of reformation"; that is, until Christ did come. "But Christ being come an high priest of good things to come," etc., puts an end to the things and ordinances of the Levitical priesthood. Read the 7th, 8th, 9th, and 10th Chapters of Hebrews, and you will find this true.

So, then, when He saith, "The days come in which I make a new covenant," it is rather to be meant a changing of the administration, taking away the type, the shadow, the ceremonies from the house of Israel and Judah, and relieving by the birth of Christ, and the death of Christ, and the offering of the body of Him whom the shadows and types did point out to be indeed He whom God the Father had given for a ransom by covenant for the souls of the saints; and also to manifest the truth of that covenant which was made between the Father and the Son before the world began; for though the new covenant was made before the world began, and also every one in all ages was saved by the virtue of that covenant, yet that covenant was never so clearly made manifest as at the coming, death, and resurrection of Christ; and therefore, saith the Scripture, "He hath brought life and immortality to light through the Gospel." "Who hath saved us, and called us with an holy calling" not according to" the "works" of righteousness which we have done, "but according to His own purpose and grace, which was given us in Christ Jesus before the world began," there is the covenant, but it was "made MANIFEST by the APPEARING of our Saviour Jesus Christ, who hath abolished death, and brought life and immortality to LIGHT through the Gospel" (2 Tim 1:9,10). Therefore, I say, these words are therefore to discover that the time was come to change the dispensation, to take away the type, and bring in the substance, and so manifesting that more clearly which before lay hid in dark sayings and figures. And this is usual with God to speak in this manner.

Again; if at any time you do find in Scripture that the Covenant of Works is spoken of as the first covenant that was manifested, and so before the second covenant, yet you must understand that it was so only as to manifestation–that is, it was first given to man, yet not made before that which was made with Christ; and indeed it was requisite that it should be given or made known first, that thereby there might be a way made for the second, by its discovering of sin, and the sad state that man was in after the Fall by reason of that. And again, that the other might be made the more welcome to the sons of men. Yet the second Adam was before the first, and also the second covenant before the first. This is a riddle].

And in this did Christ in time most gloriously answer Adam, who was the figure of Christ, as well as of other things. Romans 5. For, Was the first covenant made with the first Adam? so was the second covenant made with the second; for these are and were the two great public persons, or representators of the whole world, as to the first and second covenants; and therefore you find God speaking on this wise in Scripture concerning the new covenant–"My covenant shall stand fast with HIM." "My mercy will I keep for HIM for evermore," saith God: "My covenant shall stand fast with HIM" (Psa 89:28,34,35); this HIM is Christ, if you compare this with Luke 1:32, "My covenant will I not break"–namely, that which was made with HIM–"nor alter the thing that is gone out of My mouth. Once I have sworn by My holiness that I will not lie unto David," [David here is to be understood Christ.] to whom this was spoken figuratively in the Person of Christ; for that was God's usual way to speak of the glorious things of the Gospel in the time of the Law, as I said before.

The Doctrine of the Law and Grace by John Bunyan -THE DOCTRINE PROVED. - 12

 

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 God a complete satisfaction; for the law calls for it at their hands, saying, "Pay me that thou owest." O! but when God 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 God in is not their own actual righteousness by the law, but by imputation, and is really the righteousness of Another–namely, of God in Christ (2 Cor 5:21; Phil 3:9). "Even the righteousness of God, 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 God; 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 Hell; whether it be Heaven, everlasting life, and glory inexpressible; or whatsoever it be, it comes to them freely, God 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? God 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 God 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 God 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 God (Rom 5:17). Have they strength to do the work of God in their generations, or any other thing that God 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 God through Christ; for He is the God 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, Hell, or the devil, it is given us by the victory of Christ–"But thanks be to God 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 God came to man to convert him, He found him a dead man (Eph 2:1,2). He found him an enemy to God, 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 Doctrine of the Law and Grace by John Bunyan-DOCTRINE SECOND.-11

 

The second doctrine now to be spoken to is, TO SHOW THAT THE PEOPLE OF GOD 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 God 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 damned, and sent headlong to Hell, "but" you are "under grace," to be saved, to be pardoned, to be preserved, "and kept by the mighty power of God, 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 Hell; 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 God 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 damn 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 God 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 God 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 God, it remaineth that, in the first place, we prove the doctrine, and after that proceed.

The Doctrine of the Law and Grace by John Bunyan-Quest. The principle, you will say, what do you mean by that?-10

Answ. My meaning is, the Lord Jesus Christ will then inquire and examine whether the spirit from which you acted was legal or evangelical–that is, whether it was the Spirit of adoption that did draw you out to the thing you took in hand, or a mere moral principle, together with some shallow and common illuminations into the outward way of the worship of God, according to Gospel rule.

Quest. But, you will say, it is like, How should this be made manifest and appear?

Answ. I shall speak briefly in answer hereunto as followeth– First, then, that man that doth take up any of the ordinances of God–namely, as prayer, baptism, breaking of bread, reading, hearing, alms-deeds, or the like; I say, he that doth practise any of these, or such like, supposing thereby to procure the love of Christ to his own soul, he doth do what he doth from a legal, and not from an evangelical or Gospel spirit: as thus–for a man to suppose that God will hear him for his prayer's sake, for his alm's sake, for his humiliation's sake, or because he hath promised to make God amends hereafter, whereas there is no such thing as a satisfaction to be made to God by our prayers or whatever we can do; I say, there is no such way to have reconciliation with God in. And so also for men to think, because they are got into such and such an ordinance, and have crowded themselves into such and such a society, that therefore they have got pretty good shelter from the wrath of the Almighty; when, alas, poor souls, there is no such thing. No, but God will so set His face against such professors, that His very looks will make them to tear their very flesh; yea, make them to wish would they had the biggest millstone in the world hanged about their neck, and they cast into the midst of the sea. For, friends, let me tell you, though you can now content yourselves without the holy, harmless, undefiled, perfect righteousness of Christ; yet there is a day a-coming in which there is not one of you shall be saved but those that are and shall be found clothed with that righteousness; God will say to all the rest, "Take them, bind them hand and foot, and cast them into outer darkness; there shall be weeping and gnashing of teeth" (Matt 22:13).

For Christ will not say unto men in that day, Come, which of you made a profession of Me, and walked in church-fellowship with My saints: no; but then it shall be inquired into, who have the reality of the truth of grace wrought in their hearts. And, for certain, he that misseth of that shall surely be cast into the Lake of Fire, there to burn with the devils and damned men and women; there to undergo the wrath of an eternal God, and that not for a day, a month, a year, but for ever, for ever, for ever and ever; there is that which cutteth to the quick. Therefore, look to it, and consider now what you do, and whereon you hang your souls; for it is not every pin that will hold in the judgment, not every foundation that will be able to hold up the house against those mighty, terrible, soul- drowning floods and destroying tempests which then will roar against the soul and body of a sinner (Luke 6:47-49). And, if the principle be rotten, all will fall, all will come to nothing. Now, the principle is this–Not to do things because we would be saved, but to do them from this–namely, because we do really believe that we are and shall be saved. But do not mistake me; I do not say we should slight any holy duties; God forbid; but I say, he that doth look for life because he doth do good duties, he is under the Covenant of Works, the law; let his duties be never so eminent, so often, so fervent, so zealous. Ay, and I say, as I said before, that if any man or men, or multitudes of people, do get into never so high, so eminent; and clear practices and Gospel order, as to church discipline, if it be done to this end I have been speaking of, from this principle, they must and shall have these sad things fall to their share which I have made mention of.

Object. But, you will say, can a man use Gospel ordinances with a legal spirit?

Answ. Yes, as easily as the Jews could use and practise circumcision, though not the moral or Ten Commandments. For this I shall be bold to affirm, that it is not the commands of the New Testament administration that can keep a man from using of its self [that administration] in a legal spirit; for know this for certain, that it is the principle, not the command, that makes the subjector to the same either legal or evangelical, and so his obedience from that command to be from legal convictions or evangelical principles.

Now, herein the devil is wondrous subtle and crafty, in suffering people to practise the ordinances and commands of the Gospel, if they do but do them in a legal spirit, [I beseech you, do not think because I say this, therefore I am against the ordinances of the Gospel, for I do honour them in their places, yet would not that any of them should be idolized, or done in a wrong spirit,] from a spirit of works; for he knows then, that if he can but get the soul to go on in such a spirit, though they do never so many duties, he shall hold them sure enough; for he knows full well that thereby they do set up something in the room of, or, at the least, to have some, though but a little, share with the Lord Jesus Christ in their salvation; and if he can but get thee here, he knows that he shall cause thee by thy depending a little upon the one, and so thy whole dependence being not upon the other, that is, Christ, and taking of him upon his own terms, thou wilt fall short of life by Christ, though thou do very much busy thyself in a suitable walking, in an outward conformity to the several commands of the Lord Jesus Christ. And let me tell you plainly, that I do verily believe that as Satan by his instruments did draw many of the Galatians by circumcision (though, I say, it was none of the commands of the moral law) to be debtors to do upon pain of eternal damnation the whole of the moral law, so also Satan, in the time of the Gospel, doth use even the commands laid down in the Gospel, some of them, to bind the soul over to do the same law; the thing being done and walked in, by and in the spirit; for, as I said before, it is not the obedience to the command that makes the subjector thereto evangelical, or of a Gospel spirit; but, contrariwise, the principle that leads out the soul to the doing of the command, that makes the persons that do thus practise any command, together with the command by them practised, either legal or evangelical. As, for instance, prayer–it is a Gospel command; yet if he that prays doth it in a legal spirit, he doth make that which in itself is a Gospel command an occasion of leading him into a Covenant of Works, inasmuch as he doth it by and in that old covenant spirit.

Again; giving of alms is a Gospel command; yet if I do give alms from a legal principle, the command to me is not Gospel, but legal, and it binds me over, as aforesaid, to do the whole law–"For he is not a Jew," nor a Christian, "which is one outwardly"–that is, one only by an outward subjection to the ordinances of prayer, hearing, reading, baptism, breaking of bread, etc.–"But he is a Jew," a Christian, "which is one inwardly," who is rightly principled, and practiseth the ordinances of the Lord from the leadings forth of the Spirit of the Lord, from a true and saving faith in the Lord (Rom 2:28,29). Those men spoken of in the 7th of Matthew, for certain, for all their great declaration, did not do what they did from a right Gospel spirit; for had they, no question but the Lord would have said, "Well done, good and faithful servant." But in that the Lord Jesus doth turn them away into Hell, notwithstanding their great profession of the Lord, and of their doing in His name, it is evident that notwithstanding all that they did do, they were still under the law, and not under that covenant as true believers are–to wit, the Covenant of Grace; and if so, then all their duties that they did, of which they boasted before the Lord, was not in and by a right evangelical principle or spirit.

Again, saith the Apostle, "Whatsoever is not of faith is sin," (Rom 14:23); but there are some that do even practise baptism, breaking of bread, together with other ordinances, and yet are unbelievers; therefore unbelievers doing these things, they are not done in faith but sin. Now to do these things in sin, or without faith, it is not to do things in an evangelical or Gospel spirit; also they that do these things in a legal spirit, the very practising of them renders them not under the law of Christ, as Head of His Church, but the works they do are so much contradiction to the Gospel of God, or the Covenant of Grace, that they that do them thus do even set up against the Covenant of Grace; and the very performance of them is of such force that it is sufficient to drown them that are subjects thereunto, even under the Covenant of Works; but this poor souls are not aware of, and there is their misery.

Quest. But have you no other way to discover the things of the Gospel, how they are done with a legal principle, but those you have already made mention of?

Answ. That thou mightest be indeed satisfied herein, I shall show you the very manner and way that a legal, or old- covenant-converted professor, bear with the terms, doth take both in the beginning, middle, and the end of his doing of any duty or command, or whatsoever it be that he doth do. 1. He thinking this or that to be his duty, and considering of the same, he is also presently persuaded in his own conscience that God will not accept of him if he leave it undone; he seeing that he is short of his duty, as he supposeth, while this is undone by him, and also judging that God is angry with him until the thing be done, he, in the second place, sets to the doing of the duty, to the end he may be able to pacify his conscience by doing of the same, persuading of himself that now the Lord is pleased with him for doing of it. 2. Having done it, he contents himself, sits down at his ease, until some further convictions of his duty to be done, which when he seeth and knoweth, he doth do it as aforesaid, from the same principle as he did the former, and so goeth on in his progress of profession. This is to do things from a legal principle, and from an old-covenant spirit; for thus runs that covenant, "The man that doth these things shall live in them," of "by them" (Lev 18:5; Gal 3:12; Rom 10:5). But more of this in the use of this doctrine.

Object. But, you will say, by these words of yours you do seem to deny that there are conditional promises in the Gospel, as is clear, in that you strike at such practices as are conditional, and commanded to be done upon the same.

Answ. The thing that I strike at is this, that a man in or with a legal spirit should not, nay, cannot, do any conditional command of the Gospel acceptably, as to his eternal state, because he doth it in an old-covenant spirit. "No man putteth new wine into old bottles"; but new wine must have new bottles, a Gospel command must have a Gospel spirit, or else the wine will break the bottles, or the principle will break the command.

Object. Then you do grant that there are conditional promises in the New Testament, as in the moral law, or Ten Commands.

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 ungodly, 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 God, 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 God 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 God, "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 God will give them Christ, and so all the merits of His, if they will be but valiant, and do something to please God, 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 God, 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 God 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 God 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 God 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 God, 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 God, 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, "God, 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 God, is not the Saviour, as our act doth merit nothing; faith was not the cause that God gave Christ as the first, neither is it the cause why God converts men to Christ; but faith is a gift bestowed upon us by the gracious God, the nature of which is to lay hold on Christ, that God afore did give for a ransom to redeem sinners; this faith hath its nourishment and supplies from the same God 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 God 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 God's grace that moved Him to give Christ a ransom for sinners; and the same God, with the same grace, that doth give to the soul faith to believe, and so, by believing, to close in with Him whom God 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 Hell-bred objection or two, to forewarn sinners how they turn the grace of God 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.